December 7, 2023
We will now begin to look into the seven (7) trumpets and the meaning and timing of these. In chapter 10, we will consider the meaning of ‘the little book and the seven (7) thunders’.
Coals of Fire cast to earth, Revelation 8:2-6
Historicists. Many see the angel, who offers the incense, as Christ in His heavenly role. Incense represents the prayers of God’s saints. All of this applies to the judgments on the Roman Empire that are about to begin. The first four trumpets are four campaigns of the barbarian hordes, which destroy the western part of the Roman Empire. The fifth trumpet represents the siege of the southern and eastern parts of the Roman Empire by the Saracens, who were Muslim Arabs. The sixth trumpet sees the Turks, who conquer the eastern Roman Empire.
“The Byzantine Empire, the eastern half of the Roman Empire, which survived for a thousand years after the western half of the Roman Empire fell to feudal kingdoms and which eventually fell to the Ottoman Turkish (Sunni Islam) onslaughts in 1453. That is when Constantinople was taken over by the Ottoman Empire by Sultan Mehmed II,” according to Britannica.com.
I find it interesting that Historicists move past the fall of the Roman Empire into the kingdoms that follow Rome. One would expect at least some mention in the Bible of the Muslims, given that they represent such a large and anti-Christian religion with around 2 billion adherents as of today.
Preterist. Jericho also fell at the blast of the seven trumpets. This all represents the destruction of Jerusalem in 70 AD.
Futurist. Most are uncertain whether the angel is Christ or an angel. The prayers of the saints may refer only to those of the tribulation period, but might also include all saints.
Idealist. One writer reminds the reader that Roman celebrations of triumph often included the use of incense. The prayers of intercession may be those of Christ alone or the saints.
The First Trumpet, Revelation 8:7
Historicist. Hail is a symbol of God’s judgment. Hail and Fire is a symbol that evokes the memory of what God did to Pharaoh and the people of Egypt. Blood is added, and the destruction of trees and green grass. Some believe that all this symbolizes war and the destructions that follow war. These are the conflicts between the Western Roman Empire and the Goths and Vandals. A historian named Gibbon wrote about the devastation of wars, which included the burning of trees and herbage. All this took place from 400 to 476 AD. One historian suggests that trees and grass represent the clergy and ordinary people. The fraction 1/3 refers to the Roman Empire, which was about 1/3 of the known world. Or, the 1/3 represents what the Western Region comprised of the entire Roman Empire.
Preterist. All of this concerns the destruction of the City of Jerusalem and the temple in 70 AD. Destruction of trees and grass may represent the death of both the saved and the unsaved. Or it means actual destruction of trees and vegetation, which often happens in war. Historical accounts seem to verify that.
Futurist. Most, but not all, dispensational futurists take all this literally.
Idealist. Trumpets may represent the announcement of a day of remembrance, a success in battle, a coronation, or a warning, as is the case in this passage. 1/3 is not literal but means a ‘significant minority’. Some believe the judgments are intended to bring people to repentance, while others think they are meant to judge people. These calamities are symbolic and represent all such calamities when people turn against God. One of them says that hail, fire, and blood are all symbolic and speak to the harm that judgment brings to the earth and everyone in it.
The Second Trumpet, Revelation 8:8-9
Historicist. One Historicist says the mountain symbolizes strength in the form of a powerful king and kingdom. The great mountain burning with fire was cast into the sea, and 1/3 of the sea became blood. 1/3 is not to be taken literally. This is a maritime disaster of some sort. Another says this represents the Vandals (428-468) under King Genseric, whom historians refer to as the ‘tyrant of the Seas’. Rome held this position for over six centuries. As many Roman ships were destroyed and sunk, much blood filled the seas. Matthew Henry took a distinct approach, providing a nuanced interpretation of the text. The great mountain is the leader or leaders of the heretics or the City of Rome, which was attacked for over 137 years, during which 1/3 of the Roman population was killed. The sea is a collection of water and symbolizes the collection of people in Rome. Very creative indeed.
Preterist. The trumpet can be associated with the destruction of Judah and Jerusalem in 70 AD. That is true both literally and figuratively. The nation of Israel and the city of Jerusalem are God’s holy mountain. The mountain was thrown into the sea because, according to them, the sea often symbolizes the Gentile world. The historian Josephus tells the story of Romans driving Jews into the Sea of Galilee.
Futurist. They disagree over whether to interpret the passage literally or figuratively. A mountain falling into the sea could symbolize the revived Roman Empire to come in the final days. The sea is the Gentile nations. Another man interprets this as a vast rock from outer space crashing into the literal sea. It could be a meteor or an asteroid. Hal Lindsey believes this is a giant meteor, or more likely, a massive hydrogen bomb.
Mr. Lindsey wrote the book, ‘The Late Great Planet Earth’, which was very influential to me when I first became a follower of Jesus Christ. He was wrong about the timing of the Great Tribulation and the coming of Christ in 1988.
The Third Trumpet-Wormwood, Revelation 8:10-11
Historicist. A great star fell from heaven, burning like a torch. It affected one-third of the rivers and springs of water. The name of the star was Wormwood. One-third of the freshwater became bitter. Some say the great star is Attila the Hun, who was called ‘the scourge of God.’ This empire came suddenly like a star falling from heaven and caught Rome unaware and off guard. They were a vast army and masters of the rivers and sea. So much blood was shed that the blood polluted the water. The estimate is that 300,000 were killed in this battle near the Rhine and Po rivers. Other Historicists suggest that this star may represent a political or religious leader or organization. Matthew Henry thought it might represent Pelagius, the heretic. Adam Clark mentions the heretic Arius and that this passage has “given rise to various conjectures.” That is a nice way to say that there is considerable speculation about what this means. It is all these conjectures that are confusing and discouraging. Only God can give us the proper interpretation.
Preterist. Turning fresh water into foul water may be a consequence of the Roman destruction of Jerusalem in 70 AD, as well as the bodies that were likely dumped into the Sea of Galilee and the Jordan River. Some of these interpreters bring out the passage from Jeremiah 9:15 and 23:15, which says that God will feed these apostate Jews with wormwood and give them the water of gall to drink. This is a good reminder. The prophecy in Jeremiah pertained to the destruction in 586 BC. John, the Revelator, spoke about this in relation to either Jerusalem in 70 AD or some future time.
Futurist. A couple of futurists take things symbolically, while most interpret things literally. For some futurists, the falling star is someone who became an apostate, a person with authority. Stars, according to one, are prophetic of religious dignitaries. They turn people to righteousness. For those who espouse a literal interpretation, the star from heaven is real, and it ruins the clean water, maybe a comet. Hal Lindsey sees this star as another falling nuclear bomb.
Idealist. Stars in this type of language represent angels, which represent the kingdom and the people on earth. This is a picture of God’s judgment on sinful humanity. Wormwood is a severe affliction brought about by the wrath of God. Polluted waters are symbolic of all natural resources. Making clean water undrinkable reflects on the passage where God declares that He is the fountain of living waters. It symbolizes the apostasy of men and the judgment of God as a consequence.
The Fourth Trumpet, 1/3 of the sun, moon, and stars struck, Revelation 8:12
Historicist. The celestial bodies represent the political entities or powers of the Roman Empire. In 476 or 479, the Roman Empire fell and was no more. The darkening of the sun, moon, and stars is often a symbol of great calamity, not total calamity. Rome’s influence became darker (1/3) but not complete darkness.
Preterist. This pertains to the war between the Jews and Romans, which lasted up to 70 AD. This language and imagery had been used often in scripture to depict the fall of nations and their ruler. 1/3 means a significant minority, not a total disaster, as was usually the case with this language.
Futurist. Some see this as the reduction of spiritual light, discernment, or understanding during the Great Tribulation. Others hold on to a more literal understanding, such as an eclipse that covers 1/3 part of the daylight and 1/3 part of the night. Hal Lindsey sees this as darkness over 1/3 of the world as a result of air pollution as a result of a nuclear explosion.
Idealist. One sees this as the fall of the Roman Empire. Most see this as God dealing with any sinful nation at any time. Because the 2/3 are not covered, it is seen as a warning and not total destruction.
The Three Woes announced, Revelation 8:13
Historicist. This marks a turning point. The Western Roman Empire is destroyed, and its influence is waning. The angel pronounces woes to those on the earth because three woes are about to come on what remains of the Roman Empire in the East. After that, our attention is drawn back to the western Roman Empire, where Rome is seen again in the form of the papacy. The final trumpets symbolize the intensity of the judgments. The first woe is the Saracens’ conquest, the second woe is the Turkish success. The third woe is the judgment of the seven (7) bowls, “which will be poured out on the papacy, identified with the French Revolution” in 1798: Gregg’s book, page 218.
Preterist. “Most scholars agree that “an eagle flying” is a reading better attested in the manuscripts than an angel flying.” Page 218 of Gregg’s book. I get very concerned when I hear, “most scholars agree.” These “scholars” think they are in a position to correct the KJV of the Bible, which says that an angel is flying, not an eagle. Is an angel the same as an eagle? The question naturally arises, “Based on what evidence do these scholars see fit to change what Christians have read for hundreds of years before?” Could it be the “older and better manuscripts” that scholarship brags about so often? See my article on why I use the KJV of the Bible for a discussion about this subject.
Even Adam Clark, a historicist, sides with the preterist in stating that these woes picture the fall of Jerusalem in 70 AD. Gregg’s book, page 220.
Futurist. “Most scholars make the point that the word angel in this verse is textually doubtful, and ought to be translated as “eagle.” Page 220: See my comments above. I am no scholar, I admit that. However, I must say that scholarship is often used to lull unsuspecting students of the Bible to sleep. There are lots of “Hebrew and Greek” scholars who have done much damage to the truth over many years. I can think of a few names. How about you?
This verse previews the coming judgment of unrepentant sinners, who will be sent to the place prepared for the devil and his angels.
Idealist. They note that the final three woes impact sinners directly and not the environment, and only indirectly sinners. The first four were a wake-up warning call.
This is what ChatGPT produced for Revelation Chapter 8, which you may find helpful.
Revelation 8 — The Seven Trumpets: Early Church Fathers, Eastern Orthodox, and Contemporary Evangelical Views
Prepared by ChatGPT
Overview. Revelation 8 inaugurates the blowing of the first four of the seven trumpets (8:6–12) after a liturgical scene in heaven (8:2–5). Across Christian history, interpreters read these trumpets as divine judgments that both answer the saints’ prayers and summon repentance. Below is a concise synthesis of representative interpretations: key Early Church Fathers, the Eastern Orthodox tradition, and major streams among contemporary evangelicals.
Textual Structure (Rev 8:1–13). Seventh seal opened → heavenly incense/prayer scene (8:2–5) → Trumpets 1–4 (hail/fire on earth; burning mountain to sea; bitter waters; darkened lights). Trumpets 5–7 follow in chapters 9 and 11, with interludes.
Early Church Fathers (Representative)
• Victorinus of Poetovio (3rd c.), *Commentary on the Apocalypse*. Reads the trumpets as successive judgments: plagues upon the earth, the ruin of states, and the overthrow of Babylon/Rome; notes recapitulation between trumpets and bowls.
• Oecumenius (6th c.), *Commentary on the Apocalypse*. Interprets the seven trumpets primarily as eschatological, signaling the punishment of sinners and renewal of the earth after Christ’s return; employs symbolic/allegorical method.
• Andrew of Caesarea (7th c.), *Commentary on the Apocalypse*. Foundation for Orthodox exegesis. Sees the trumpets as providential judgments in the last days; resists reading them as depictions of eternal torment, and surveys multiple patristic options before stating his own.
Eastern Orthodox Perspective (Summary)
The Orthodox East largely follows Andrew of Caesarea: the trumpets unveil God’s just judgments within a liturgical frame (incense, prayers) and move the Church toward repentance and vigilance. Cosmic imagery (earth, sea, rivers, heavenly lights) conveys both real and symbolic meanings; the emphasis is pastoral rather than speculative in its timetables.
Contemporary Evangelical Streams (Major Models)
• Futurist: Future tribulational judgments (as in the 7-year Great Tribulation Period) escalating toward final wrath; structural relations among seals, trumpets, and bowls are often emphasized.
• Preterist (often partial): Trumpets portray God’s judgment in the first‑century Jewish‑Roman crisis, especially events around AD 66–70.
• Historicist: Sequential judgments across church history (e.g., invasions of the Roman world by Goths, Vandals, Huns; maritime disasters, etc.).
• Idealist: Trans‑historical cycles of judgment against idolatrous powers, calling the Church to endurance and repentance.
Comparative Snapshot
| Interpreter/Tradition | Trumpets in Rev 8–9 (core idea) | Temporal Horizon | Notes |
| Victorinus (3rd c.) | Plagues/judgments; ruin of states; overthrow of Rome/Babylon; recapitulation with bowls. | Roman world → eschaton | Earliest Latin commentary; anti‑Babylon (Rome) accent. |
| Oecumenius (6th c.) | Eschatological punishments leading to the renewal of creation, employing a symbolic method. | Last things | Trumpets signal events after Christ’s coming in some readings. |
| Andrew of Caesarea (7th c.) | Providential judgments in ‘last days’; moral‑pastoral application. | Toward consummation | Normative in Orthodox East; surveys multiple views. |
| Eastern Orthodox (summary) | Divine judgments in a liturgical frame; cosmic signs real/symbolic; call to repentance. | Already/Not‑yet | Relies on Andrew; cautions against date‑setting. |
| Evangelical—Futurist | Future tribulational judgments escalating. | Future | Often links trumpets with bowls; apocalyptic catastrophes. |
| Evangelical—Preterist | Judgment on Jerusalem/Rome in 1st century. | Near past | War imagery for AD 66–70; prophetic‑poetic language. |
| Evangelical—Historicist | Sequential judgments on Roman/European powers. | Church age | Maps to invasions (Goths, Vandals, Huns), naval disasters. |
| Evangelical—Idealist | Timeless patterns of judgment against idolatry. | Trans‑historical | Cycles/recapitulation; pastoral focus. |
Notes & Select Sources (abbreviated)
• Victorinus of Poetovio, Commentary on the Apocalypse (earliest Latin commentary).
• Oecumenius, Commentary on the Apocalypse; studies on his interpretation of the Seven Trumpets.
• Andrew of Caesarea, Commentary on the Apocalypse (foundational for Orthodox exegesis).
• Orthodox catechetical/teaching pieces summarizing Andrew’s approach and trumpet symbolism.
• Evangelical surveys comparing futurist, preterist, historicist, and idealist readings of the trumpets.
Synthesis. Patristic and Orthodox voices highlight the trumpets as God’s judgments revealed in worship and ordered toward repentance and final hope. Evangelicals differ mainly on historical timing, yet share the conviction that the trumpets confront idolatry and summon the Church to faithful endurance. (Does that mean repentance? If not, then it is inadequate.
The Fifth Trumpet, Revelation 9:1-6
Historicist. Most Historicists view the locusts as the Saracens, who are Arab Muslims. This is their campaign against the Roman Empire, which lasted from approximately 612 to 763. The king over them is Mohammed. The star that fell from heaven is a symbol for a prince who has been demoted. Mohammed’s family had a royal background but had lost their place. Locust plagues came often to Arabia. One points out that to a Hebrew, the words “locust” and “Arab” were closely related. These creatures are commanded not to eat the grass or any green thing, but that is what locusts do. In the (Qu’ran) Koran, Mohammed told his followers, “Destroy no palm trees, nor any fields of corn, cut down no fruit trees.” This is the exact opposite of what other conquering armies did in the normal course of war.
The Arabs were unable to destroy the papacy but only to torment it for a short time. The five months are seen as 150 days, and a day being equal to a year, means 150 years. For 150 years, Mohammed had a policy of making converts by force or by the sword. Forced conversion started around 612. This policy ended in 763 after their defeat by Charles Martel in 732. Other interpreters, who are not Historicists, also marvel at how this “parallelism between the prediction and the rise and progress of the Mohammedan power the candid student must admit. Even Kelly, a staunch Futurist, admits the interpretation to be well-founded.” Gregg’s book, page 226.
I found this interesting. The Roman Catholic Church has its own interpretation of the Book of Revelation. In this verse, they see Martin Luther as the fallen angel, who was king over the Lutherans. The locusts are the Lutherans, and they have continued for much longer than 5 months, so that doesn’t fit the prophecy, nor does the fact that Lutherans have not tormented or persecuted men as a general rule.
Preterist. Some personality is the star, for it is not literal. This is the period of the Roman conquest of Jerusalem and the fall of the Jewish nation. Not only did the nation fall, but the people and society turned into savages. A few others view this first woe as the spread of disease, which often accompanies war. The 5 months may be the literal months from May to September. Others say 5 months means the period of intense tribulation was short.
Futurists. One suggests that the fallen star is the pope. The ‘key’ is the system of teaching and ritual observances. The trumpet reflects the development of apostasy, and the pope is the head of it. Others prefer a more literal interpretation. The star is Satan because the word “star” in Scripture often refers to an intelligent being. They believe the locusts are demons released on unrepentant sinners in the Tribulation Period. These demons torment but do not kill, only attack those who do not have the mark of God on their forehead. This takes the form of demon possession. Others view the locusts as the military forces of the Antichrist, released upon mankind. Hal Lindsey may actually believe these are actual creatures, but he also thinks that modern warfare, such as using a helicopter, might be meant.
Idealist. The locusts represent demons that are released from the bottomless pit. That release brings forth darkness to the sky above. It also darkens men’s minds, hearts, and souls. The five months correspond with the everyday life of a locust, which is about 5 months.
My Comments. Much more might be said about each of these camps of Biblical interpretation. My goal is to gain a general overview and not get bogged down in the details. Steve Gregg’s book provides more detailed information if you are interested. He does not conclude, but instead lays out the four various schemes. Mr. Gregg says that the Historicist position is largely ignored today, except for those of us who still read Matthew Henry, Albert Barnes, and Adam Clarke. I agree that it has its problems, but so do the rest of them. This is the fact; there is much speculation in all four schools of interpretation. That is a critical consideration. All of these camps may be incorrect, in whole or in part. At this time in my study, I am not entirely convinced either way. However, I am less inclined to believe in the Futurist or Idealist interpretation than in the (partial) Preterist or Historicist schools. I think the Futurist camp has begun a journey from the wrong starting place. Therefore, just about everything they speculate about is wildly imaginative or simply incorrect.
Description of the Locusts, Revelation 9:7-12
HHistoricist. Some of the leaders of this camp provide solid examples of why the locusts symbolized the Islamic invaders. In Judges 6:5, the Midianite Arab people are likened to locusts due to their significant numbers. Islamic tradition refers to the locusts having dropped into the hands of their great prophet. And on the wings of the locusts was written, “We are the army of the Great God”. Their ‘head dress or turbans’ are seen as crowns. Unlike other Arabs, they wore long beards and long hair, and the locusts had the faces of men and hair like women’s hair. The ‘breastplate of iron’ was literal, as attested to in the Qur’an. The stings ‘in the tails’ may refer to the fact that these Saracen fighters were known to face backward and fight over the tails of their horses. Their leader, Mohammad, was like the star that fell from heaven. He is seen as a genius military leader with great but perverted talent. The name, Abaddon or Apollyon-Destroyer in Revelation 9:11, would undoubtedly be appropriate for the one (Mohammad) who wasted so many towns and destroyed so many kingdoms.
Preterist. They see the locusts as demons released from the bottomless pit. They are set loose on the city of Jerusalem in 70 AD. Hair-like women may refer to transvestitism, which was practiced back then. The king over the locusts is, of course, Satan.
Futurist. Many of these camps view the locusts not as creatures, but as symbolic of something else. One of these camps sees this plague as the rise of New Age doctrines under the leadership of a future pope. Some see the king as Satan or Apollyon, the destroyer, or another high–ranking demon.
The Sixth Trumpet, Angel Released to kill 1/3 of Mankind. Revelation 9:13-15
Historicist. They see this as 1/3 of the eastern part of the Roman Empire. This is Greece and the Byzantine Empire, with its capital at Constantinople. “The Turkmens took over Baghdad, which was the capital of the Saracen Empire, in 1055 and converted to Islam. Given that Persia and India were subjugated it would have seemed natural for the Turks (Muslims) to expand west across the Euphrates River. Yet for a long time they seemed inactive and it would seem they have been bound or restrained by some mighty power from moving their conquests to the West” according to Albert Barnes. Gregg’s book, page 238. Later, they crossed the Euphrates River and attacked the Byzantine Empire. About 400 years later, the Muslim Turks, under the Ottoman Empire, took over and conquered Constantinople. That brought to an end the last vestige of the Roman Empire in the east. The Turkish hordes are described as horsemen, according to Historians.
The use of day, hour, month, and year is essential. They are to be added together using the day-for-a-year framework. See page 238 for the math in Gregg’s book. The bottom line is that Barnes used the Julian Calendar, which has 365 days in a year, bringing the calamity to 396 years and 106 days. Starting with the destruction of Baghdad in 1055 and adding 396 years to it brings the date to 1453 plus 106 days. This is the year Constantinople fell. There were other methods used to determine the fulfillment of this prophecy.
Preterist. This is about the destruction of the City of Jerusalem in 70 AD. Locusts are demons, and their king is Satan. Jesus told the apostate Jews that Satan was their father. The phrase that they have hair like women may describe their transvestitism. Even the historian Josephus makes mention of this.
Futurist. The mention of the river Euphrates suggests that the armies come from the east. The use of hour, day, month, and years does not refer to an exact time period but to the fact that God’s judgments come when God sends them. 1/3 of the population of the entire earth will be killed by four evil angels, according to this camp. The locust’s description is literal and not symbolic.
Idealist. The Euphrates River is the traditional eastern boundary of the Promised Land and the Eastern Roman Empire. This event is also pictured in the sixth bowl. The use of hours, days, months, and years is a symbol of the sovereignty of God at work. 1/3 are killed, and the rest are warned.
The Description of the Army of Two Hundred Million, Revelation 9:16-19
Historicist. This can be translated as two hundred “myriad myriads,” which may refer to an indefinite number. The Turks and Tartars used the term “myriad” in numbering their troops more frequently than others. The color of the breastplates refers particularly to the Turks. The fire, smoke, and brimstone refer to their military. The cannons used in the conquest of Constantinople used balls each weighing from the smallest at 200 pounds to the largest at 1,200 pounds. The reference to their power in the tails of the horses refers to the practice of bundling horse tails together to designate high-ranking military authorities.
Preterist. They remind us that this plague results in the death of 1/3 of mankind. They say the 200 million is not literal but refers to a vast army. They reference Deuteronomy 28, which resembles the judgment spoken of here. This is at the very end of the Jewish War, when the Romans broke through the Jerusalem wall, or to the initial invasion in AD 66, marking the end of the nation of Israel. Starting in Chapter 11, we see God bringing judgment on Rome.
Futurist. Two interpretations dominate in this camp. One sees the horsemen as demonic spirits and the other as literal fighters described in figurative terms. Isn’t that interesting? These individuals are mostly literal but occasionally interpret things figuratively when needed or required. Others are not certain about how to interpret this army. Others see this as a literal army, but how is this possible? A literal army of 200 million is virtually impossible at present, given the world’s population of around 7-8 billion. Still, the literalists among them believe this is possible if China and a few other nations combine. Others see this as an indefinite number, and it is not to be taken literally. As for the breastplates, some think this refers to modern warfare. With respect to the horses with the heads of lions and fire, smoke, and brimstone coming out of their mouths, as another example of describing modern warfare. Referring to their tails is like serpents having heads, and with them they harm; this again might be a description of modern warfare.
Idealist. Some of them see the former seals, numbers five and six, as reflecting the internal corruption of a nation, its culture, and its people. The latter refers to external powers that bring down a country, its people, and culture. The locusts are the internal agents, and this reflects the external or foreign army that brings down such a nation. Some also look at this as a demonic spiritual power at war, ending in real war. The horse is a common symbol of warfare. The 200 million is not to be taken literally; like the rest of the vision, it is figurative. The horse tail-like serpents are meant to describe the effects of war. One of these camps reminds readers that we have seen similar situations in WWI, WWII, and other wars. Think of all the demonic evil perpetrated in war.
Historicist. “This pertains to the rest of mankind, who were not killed by these plagues and did not repent of the work of their hands…” This speaks to the impenitence of apostate churches and people. The list of sins is particularly applicable to the papal church during this time period. “The use of images in worship is a form of idolatry, the papal authority was responsible for the murders of hundreds of thousands of Albigenses and Waldensians by this time, the immorality of the popes leading up to this period was legendary, and the thefts could refer to the selling of indulgences”, page 250 of Gregg’s book.
Preterist. The Jews, above all others, had so many gracious opportunities for repentance that in the end, God brought destruction on them for their stubborn impenitence. They remind us that even the worst of the worst enemy of the Jews and of God, Antiochus Epiphanes, when he fell ill, humbled himself before God. Yet, these stubborn children of Israel found no place for humility and repentance.
Futurist. They see in this verse the Great Tribulation period, during which people stubbornly refuse to repent. The same sins are being practiced today all over the world, bringing us to the end of the world.
Idealist. Idolatry is the mother of all the other vices listed. The seven trumpets are warnings intended to bring people to repentance, but they fail to bring most to repentance.
ChatGPT completed a comparative review for Chapter 9, just as it did for Chapter 8. Hopefully, this is helpful.
Revelation Chapter 9 — Interpretations Compared
Overview and Context
Revelation 9 covers the fifth and sixth trumpets. The fifth trumpet (9:1–12) opens the abyss, releasing locust-like tormentors under a king called Abaddon/Apollyon. The sixth trumpet (9:13–21) looses four angels at the Euphrates, leading to mounted hosts that kill a third of humanity. Despite these judgments, the rest of mankind does not repent (9:20–21).
Early Church Fathers
• Victorinus of Pettau (3rd c.): Takes the ‘fallen star’ as a fallen angel; the ‘locusts’ as demonic forces who can torment but not kill the sealed. Partial: “Locusts… spirits of error sent forth… not those having the seal of God.” (Comm. on the Apocalypse, on Rev 9)
• Oecumenius (6th c.): Allegorizes the abyss-locusts as heresies and demonic powers afflicting the unsealed; five months = a limited, permissive judgment. Partial: “The unleashing from the abyss signifies the allowance granted to evil… to test the unrepentant.” (Commentary on the Apocalypse, on Rev 9)
• Andrew of Caesarea (7th c.): Reads the locusts as demonic deceptions; Abaddon as the devil; the ‘Euphrates’ signals hostile powers at the bounds of Israel. Partial: “The four angels… released for the correction of the impious.” (Commentary on the Apocalypse, on Rev 9)
Eastern Orthodox Perspective
Orthodox commentary (especially Andrew of Caesarea) views the trumpet judgments as unveiling spiritual warfare and divine chastisement, intended to call for repentance. No pre‑tribulation rapture is taught; the seal is baptismal/chrismal identity. 9:20–21 functions as a persistent call to repent.
Contemporary Evangelical Streams
• Futurist/Dispensational: End‑time judgments during a future tribulation; locusts are demonic beings; the Euphrates host may be a demonic army or vast human coalition stirred by released angels.
• Historicist: Trumpets map to long historical invasions against Christendom (e.g., Saracens/Turks), the ‘Euphrates’ marking regional origin.
• Idealist: Archetypal cycles of judgment and demonic delusion through the age; the imagery unmasks the spiritual reality behind societal decay.
• Partial‑Preterist: Imagery engages first‑century crises while also paradigmatically portraying divine judgments beyond the first century.
Comparative Summary
Fathers and Orthodoxy: demonic deceptions under divine restraint; aim = repentance. Evangelicals: futurist timeline vs. historicist chronology vs. idealist patterns. All stress that judgment alone does not guarantee repentance (9:20–21).
Endnotes (Selected)
1. Victorinus, Commentary on the Apocalypse (ANF).
2. Oecumenius, Commentary on the Apocalypse (CUA Press).
3. Andrew of Caesarea, Commentary on the Apocalypse (tr. E. S. Constantinou).
4. Evangelical surveys: G. K. Beale; Robert L. Thomas; John F. Walvoord.
The Little Book and Seven Thunders, Revelation 10:1-4
Historicist. The first four seals speak to the fall of the Roman Empire in 476. The popes and the church system that emerged after this period became highly corrupt. “They (the pope) became the Antichrist.” Page 252 of Gregg’s book. This system is the most powerful voice against true and pure faith in Jesus Christ. The sixth trumpet depicted the fall of the Eastern Roman Empire, and now the reader is sent back to the Western Roman Empire. “The prophecies of chapter 10 and 11:1-5 are about the Reformation Period in the early sixteenth century. This follows naturally the identification of the second woe with the fall of the Byzantine (Greek) Empire in 1453.” Page 252 of Gregg’s book. The mighty angel is Jesus Christ. The little book is open and in His hand. He is the only one worthy to open the book, the Bible.
Before the Reformation, the Bible was largely inaccessible to most people. After the fall of the Byzantine Empire, the Bible became accessible to all people with the development of the movable-type printing press in approximately 1437. Several Bible translations were made. Many other steps led to the King James Bible of 1611. The loud voice of this angel is the voice of Jesus Christ against the false doctrines of the Roman Catholic Church. The seven thunders have several interpretations, including the number of papal denunciations of Luther, the seven wars of the Reformation up to the French Revolution, and the seven kingdoms that adopted the Reformation.
Preterist. The Mighty angel is Jesus Christ. His left foot is on the sea, and His right foot is on the land. The sea represents the Gentile world, while the land represents the nation of Israel. In a video of Steve Gregg’s, he says that he believes this is a transition from an exclusive Jewish perspective to a broader view of the world. Steve is a partial preterist and believes that this transition, through chapter 13, represents the church made up of Jewish and Gentile believers, culminating in the second coming of Jesus Christ. Steve goes on to say that the 3.5 years referred to 5 times in the following three chapters is symbolic only and not literal. Jesus’ ministry on earth was supposedly 3.5 literal years, but now His future heavenly ministry is unlimited. The 3.5 years represent the ministry of Jesus Christ, if I understand him correctly. More on this later.
The little book is not the entire Bible, but the Book of Revelation, according to some. Why wasn’t John allowed to write down the sayings of the seventh trumpet? One says that it was to spare the readers all the gory details of the coming massacre of the people of Israel when it fell to Rome. Another writer suggests that God has sent us a message that certain things are not meant for us to know, but rather to trust Him. Later in Revelation, John was told not to seal up the Book of Revelation.
Futurist. This section, from Revelation 11:14, is a side note. Some view the angel as Jesus, while others in this camp see it as a holy angel endowed with great power and authority. The little book is interpreted in a variety of ways, which I am not addressing. The seven thunders have sparked considerable speculation.
Idealist. This section is an intermission of sorts—the mighty angel, either Jesus or an angel. The message is for the whole world, as the angel has one foot on the sea and one foot on the earth, thus conveying a message for the world as a whole. The seven thunders are the voice of the Lord. These are unwritten, which means that God is not yet willing to reveal them.
No more delay, Revelation 10:5-7
Historicist. The Roman Catholic Church, much like the Jews, was given many centuries to repent for its many sins and get right with God. God sent them numerous messengers to get the people to come back to God.
Both the Roman Catholic Church and the Jews killed God’s messengers in large numbers. The very last opportunity for the Jews was to respond in repentance when Jesus Christ and the apostles walked this earth. The destruction of Jerusalem and the temple occurred in 70 AD. The Papal Church likewise refused to repent; hence, the Reformation, led by Martin Luther, began in 1517. “It is interesting that Jesus came to Israel 1500 years after its founding, and the Reformation came to the church about 1500 years after its founding.” Page 260 of Gregg’s book.
Preterist. The mystery of God is that the focus on the Jews is now over, with the destruction of Jerusalem and the temple in 70 AD, and God has included the Gentile world in His outreach.
Futurist. Some say that the mystery of God is that God allowed Satan to have his own way, and man too. In other words, the mystery of God is that He allows evil to exist. Other says that this mystery is the truth about God Himself.
Idealist. The mystery of God needs to be understood in light of these three passages: Colossians 2:2, Romans 16:25, and especially Ephesians 3:3-6. This is the union of Jews and Gentiles in one body in Christ.
John Eats the Book, Revelation 10:8-11
Historicist. Eating the little book represents the Church of Jesus Christ’s reception of the Bible following the Reformation. For the very first time, scripture is now accessible to the ordinary person. It was as sweet as honey, but for those who rejected the Word, it became bitter in the belly. That resulted in persecution of believers. The preaching of the Word of God was and is a clear distinction between the Reformation groups and the Roman Catholic Church, which has a focus on, according to Barns, “rites and ceremonies. Genuflections, crossings, burning of incense, processions, music, constitute the characteristic features of all papal churches.” Page 264 of Gregg’s book.
Preterist. This pertains to the destruction of Jerusalem in 70 AD. The righteous would be vindicated and the unrighteous would be condemned, which is a bitter truth. John was told he must next prophesy over all people, not just the Jews. This will take place in the second half of the Book of Revelation. Others view the entire Book of Revelation as a prophecy about the nation of Israel.
Futurist. One leader understands the command to eat the book as meaning that a messenger of God must do precisely what God has said. The messenger must let the word of God become part of him. The word of God contains both the sweet promises of God and His blessings. It also includes the bitter fruit of not obeying the God of the Word.
Idealist. The gospel is sweet and is good news. Rejecting the gospel is bitter and yields terrible consequences. The man of God, John, and all others must be ready to declare both the blessings and curses of God. John must now go to all other nations and peoples and proclaim the message of God Almighty.
The ChatGPT comparative summary for Chapter 10, similar to those prepared for Chapters 8 and 9, follows. Hopefully, this is helpful.
Revelation Chapter 10 — Interpretations Compared
Overview and Context
An interlude between the sixth and seventh trumpets: a mighty angel descends with a little scroll; seven thunders speak but are sealed; John eats the scroll (sweet in mouth, bitter in stomach) and is commissioned to prophesy again to many peoples and kings.
Early Church Fathers
• Victorinus: The mighty angel (Christ or His angel) bears divine authority; the little scroll signifies the message to be internalized. Partial: “He is bidden to eat the book… inwardly taught what he must proclaim.” (Comm. on the Apocalypse, on Rev 10)
• Oecumenius: The sealed thunders warn against curiosity; the sweet/bitter book captures the joy of revelation and the sorrow of judgment. Partial: “Sweet for salvation; bitter for sufferings to be announced.” (Commentary on the Apocalypse, on Rev 10)
• Andrew of Caesarea: John’s recommissioning; eating the book = making the word his own. Partial: “To eat the book is to make the divine words one’s own.” (Commentary on the Apocalypse, on Rev 10)
Eastern Orthodox Perspective
Orthodoxy emphasizes humility before unrevealed mysteries (sealed thunders), inner assimilation of God’s word (little scroll), and the Church’s ongoing prophetic vocation. The passage functions as a spiritual pattern rather than a code to be solved.
Contemporary Evangelical Streams
• Futurist/Dispensational: Interlude in the tribulation timeline; ‘no more delay’ signals the imminent fulfillment of God’s mystery at the seventh trumpet; the scroll relates to prophecies that follow (chs. 11–14).
• Idealist: Paradigm of the Church’s recommission in every age; revelation partly disclosed, partly withheld.
• Partial‑Preterist: Recommissions John for near‑term proclamations about impending judgments, with enduring application.
Comparative Summary
Patristic and Orthodox readings converge on reverence for mystery, inward appropriation, and persevering witness; futurists, on the other hand, place the scene on an eschatological timeline. All acknowledge the sweet‑bitter nature of prophetic ministry.
Endnotes (Selected)
1. Victorinus, Commentary on the Apocalypse (ANF).
2. Oecumenius, Commentary on the Apocalypse (CUA Press).
3. Andrew of Caesarea, Commentary on the Apocalypse (tr. E. S. Constantinou).
4. Evangelical discussions: Beale; R. L. Thomas; John Walvoord; Richard Bauckham.
Summary
Historicists believe the Book of Revelation spans the entire age of the Church, from the death of Christ to His future return. In agreement with the preterists, some historicists believe that the breaking of the seals goes back to the destruction of Jerusalem in AD 70. Most, however, do not see it that way.
Preterist. There are two basic camps in this field: the partial preterist and the full preterist. Preterists point out the unmistakable parallels to the Books of Matthew 24, Mark 13, and Luke 21:5-36. In these gospels, Jesus predicted the destruction of the temple and Jerusalem in 70 AD.
Futurists believe that these chapters take us from the beginning to the end of the Great Tribulation period. The church age ends with the pretribulation rapture of the believers.
Idealist. This group doesn’t look for specific events that fulfill any of the prophecies. The four horsemen represent the natural and ordinary consequences of war, which include famine, pestilence, and death. The martyrs in heaven remind all of us that those who will live Godly will suffer persecution and death. Both are good points and are true.
My closing comments
The futurist and the preterist believe that the Book of Revelation depicts the fall of Jerusalem in 70 AD, or is yet to happen in the future. Many of them think the end is close at hand, but can’t define what that means. Some of them continue to make predictions that do not come to pass, yet that doesn’t stop them from making new predictions. This has become a significant business. And that is not a good thing.
The historicist interprets the Book of Revelation in relation to specific historical events and attempts to explain them accordingly. This does appear to be arbitrary at times. Yet some of this does seem to fit very well with significant historical events. Some of this makes sense because any book about the future (if that is what specific passages in the Bible and the Book of Revelation are about, namely the future) would likely predict events and prophecies that have been fulfilled over time. The more time that has elapsed between the prediction by a prophet or John and the day in which we live, the more likely it is that some fulfilled prophecy. The more time elapsed, the more evidence of fulfilled prophecy, I would think. Daniel’s prophecy comes immediately to mind.
What I find disappointing about these other approaches is that their observations pertain to the distant past or the future (possibly the very distant future from even today). Still, they ignore real history and what we know has happened over the centuries. They especially ignore the history of the Christian Church over the centuries. That may tell us they are missing something. I agree with much of what historicists have said about the Roman Catholic Church and its role over the past 1500 years and into the future. When futurists discuss the future, they rarely mention the Roman Catholic Church as a central player, despite its role as a key player in Christian or Church history for at least 1,500 years. That seems woefully deficient to me. There is no other “Christian” entity that has murdered more born-again children of God than the Roman Catholic Church. No other entity has disguised itself more effectively as an angel of light than the Roman Catholic Church. There is no other entity that has fulfilled all the characteristics of the little horn in Daniel than the Roman Catholic Church. And most, if not all, futurists call the little horn ‘The Antichrist,’ and they have no idea who this person or entity is. The Antichrist will suddenly appear and reign like a comet racing across the sky. How does one explain this blindness?
Strictly speaking, an antichrist denies that Jesus Christ came in the flesh and that Jesus Christ is the Son of God. Today, the religion of Islam is the largest and most powerful antichrist that history has ever recorded. Is Islam “The Antichrist?” The Jewish people and the nation of Israel are also antichrist. Both the nation of Israel up to 70 AD and Islam have killed millions of Christians over time. The religion of Islam and Muslims are still killing Christians in our day. Muslims are responsible for the deaths of many millions of Christians, unlike the Jews, who have only killed thousands.
I would include Jehovah’s Witnesses and Mormons in that category of antichrist as well. I would not include the Roman Catholic Church, which affirms both the divinity and humanity of Jesus Christ. An excellent case can be made that the little horn is not an antichrist or “The Antichrist” if we are going to let the Bible define what the meaning of the word is. I believe the little horn (papacy) is the man of sin (papacy) of which the Book of Revelation speaks.
And what about the whore of Babylon? I really do not understand why more Christians do not identify the Roman Catholic Church system as the whore. Is it possible that most Evangelical Christians do not really understand Catholic doctrine and Catholic history? Most Catholics do not understand their own church’s beliefs and history. Neither do they know what their leadership believes.
It would be remiss of me not to make mention of the unbelievable number of interpretations that we have witnessed thus far. Each interpretation is presented in a way that makes its interpretation of the text or symbols appear reasonable and Biblical. There are countless examples of this. In the next section, we will address the two witnesses. One theologian suggests that the two witnesses are Elijah and Enoch, or Moses. In contrast, another theologian claims that we can be certain the two witnesses are not Elijah and Enoch or Moses, but rather the Jews and Gentiles. Another will say to us that the two witnesses are the Old and New Testaments. Each interpreter is dogmatic about their position and provides a Biblical rationale for their interpretation. Clearly, not all of the Biblically based interpretations are correct; one or all of them may be incorrect.
The Book of Revelation contains numerous symbols and figurative language, yet some futurists insist on a literal interpretation. Symbols, as well as words, can have multiple meanings. I can understand why some Christians choose to abandon the study of eschatology altogether. God is the only one who can provide the proper interpretation, and I am not yet certain I have the correct understanding. God alone gave Joseph the interpretation of the Pharaoh’s dreams. God alone gave Daniel the dream and its interpretation. A dream without God’s interpretation is worthless and can even be deceptive. Therefore, the question is, did God give us the proper interpretation? If so, where is it?
We Christians can’t agree on some basic stuff, such as, when the Book of Revelation was written. Are the full preterists correct? Are the partial preterists wrong? Futurists certainly think they are both mistaken. These Christian men all appear to be honest and sincere followers of God. They all present biblically based, reasonable arguments to substantiate their positions. I can and do agree with some of the differing opinions, and I know that is not correct. I am not yet convinced of much of this.
Moving forward
I will not be using the familiar format from Mr. Gregg’s book. We will now consider the specific contents of the chapters, starting with Chapter 11 of the Book of Revelation. As you may recall, some of this has already been discussed in Part 4, where I wrote about ‘the cast of characters, ‘the man of sin,’ the rapture, and the Great Tribulation period.
