Jon Paulien

Loma Linda University; Dean, School of Religion · 2007-2019, Professor of Religion - 2019 to present · Loma Linda, CA

[Jon Paulien @JonPaulien]

Rev 9:5-- The power of these demonic agents is not unlimited, their actions are limited by God. The prohibition here echoes the limits God placed on Satan’s torment of Job. He was allowed to do whatever he would as long as he spared Job’s life (Job 2:6).

[Jon Paulien @JonPaulien]

Rev 9:4-- The passive, “it was told to them”, is another instance of the divine passive. God is the source of both permission and restraint throughout the vision of Revelation 9:1-11.

[Jon Paulien @JonPaulien]

Rev 9:3-- In Rev 9, the locusts are demons in the guise of locusts, since their king is Apollyon/Abaddon (the "destroyer"), the angel of the Abyss, and they attack people rather than plants, as locusts normally do.

[Jon Paulien @JonPaulien]

Rev 9:2-- The sun transmits its light through the air, so the air itself is not a source of light. As the air is filled with smoke, it simply obscures the light of the sun. That is why the word for darkening is singular rather than plural (Greek: eskotisthê).

[Jon Paulien @JonPaulien]

Rev 9:2-- If the trumpets are judgments on the wicked (Rev 8:5, 13), God’s judgment is not incompatible with the work of Satan. Satan operates only when allowed to do so. Here he unwittingly supports God’s case that the universe would be much worse off if Satan were in charge.

[Jon Paulien @JonPaulien]

Rev 9:1-- The word translated “shaft” (Greek: phreatos) of the Abyss is usually used for a well (Luke 14:5; John 4:11-12), as in “Jacob’s well” (John 4:12). It suggests a well-like shaft leading down from the earth’s surface to an unfathomable depth or chamber below.

[Jon Paulien @JonPaulien]

Rev 9:1-- The star in this passage has human capabilities, such as receiving a key and using it to unlock something. So it is self-evident that this star is not to be taken literally, but represents supernatural activity by an angelic being, specifically Satan.

[Jon Paulien @JonPaulien]

Rev 9:1-- The concept of an angel falling (Greek: peptôkota) from heaven is likely an allusion to Isaiah 14:12, where Lucifer “fell” (LXX: exepesen) from heaven.

[Jon Paulien @JonPaulien]

Rev 9:1-- According to Revelation 1:20, stars can represent angels or leaders of Christian churches. See comments on Rev 1:20. But the fact that the star was fallen (Greek: peptôkota) indicates that the “angel” here is evil rather than good.

[Jon Paulien @JonPaulien]

Rev 9:1-11— Keys to the structure: 1) The use of the term Abyss in both the opening and concluding sentences of the passage (9:1-2 and 9:11), and 2) the strong parallels between 9:5 and 9:10.

[Jon Paulien @JonPaulien]

Rev 9 (Introduction)— The imagery of the first four trumpets has to do with the natural world, the earth, the sea, the springs of water and the heavenly bodies. In trumpets five and six the focus switches to human beings, along with images of the demonic.

[Jon Paulien @JonPaulien]

Rev 8:1-13 (Conclusions)-- The symbolism depicts consequences related to the destruction of nature. The woes (trumpets) that follow fall directly on the human race, bringing anguish, disaster and death.

[Jon Paulien @JonPaulien]

Rev 8:12-- Darkness is the consequence of failing to give glory to God (Jer 13:15-17). So darkness can symbolize the absence of God while light can symbolize His presence (Genesis 1:2-3).

[Jon Paulien @JonPaulien]

Rev 8:12-- The sun, moon and stars provide literal light to the earth (Gen 1:14-18). They represent God’s favor and blessing to the earth and His people (Isa 30:26). Darkening of these bodies would represent a reversal of creation and the absence of blessing.

[Jon Paulien @JonPaulien]

Rev 8:12-- Does this plague dim all light by a third or does it describe total darkness for a third of the time? The text itself does not clarify this dilemma.

[Jon Paulien @JonPaulien]

Rev 8:11-- Wormwood (Greek: ho apsinthos) is an old English word for the absinthe plant (artemisia absinthium), native to Europe and North Africa. By itself it has a bitter taste and in large quantities can cause convulsions or even death.

[Jon Paulien @JonPaulien]

Rev 8:10-11-- While the first two trumpets can be structured in terms of action and result, here the trumpet can be structured into three parts; an action (a star falling on the rivers and springs), an explanation (the name of the star), and the result (people dying).

[Jon Paulien @JonPaulien]

Rev 8:9-- The reference to sea creatures having souls recalls the creation story, where the sea creatures that God created were called “every living soul” (Gen 1:21, LXX: pasan psuchên zôôn).

[Jon Paulien @JonPaulien]

Rev 8:8-- The use of the passive, as in the first trumpet, downplays the direct action of God in this plague. Instead, the figure of Satan lurks behind the symbolic description of earthly power in this trumpet.

[Jon Paulien @JonPaulien]

Rev 8:8-9-- Like the first trumpet, this trumpet can be structured in terms of action and result. The action is the throwing of the mountain into the sea, the result is what happens to the sea and the ships.