they did not repent
See commentary on Revelation 9:20.
Murder has always been prevalent upon the earth. In civilized societies such as ours, it is often hidden out of direct view and under the control of policies related to population control: abortion, euthanasia, and genetic engineering. During the Tribulation, there will be increased murders as those who refuse to worship the beast are purged from society (Dan. Dan. 9:21, Dan. 9:25; Rev. Rev. 13:7+, Rev. 13:15+; Rev. 16:6+; Rev. 17:6+; Rev. 18:24+). Unrepentant murderers will have their place in the second death (Rev. Rev. 21:8+). See commentary on Revelation 2:11 and Revelation 20:14.
φαρμάκων [pharmakōn] : Magic potion, charm,1 related to φαρμακεία [pharmakeia] , employment of drugs for any purpose: sorcery, magic, enchantment.2 The term occurs in the list of the works of the flesh (Gal. Gal. 5:20) and is translated sorcery (witchcraft, KJV). It also describes the sorcery by which Babylon deceived all the nations (Isa. Isa. 47:9, Isa. 47:12; Rev. Rev. 18:23+). Ex. 7:22. Of Babylon, Isa. Isa. 47:9, Isa. 47:12).3
Sorcery was forbidden by the Law of Moses (Ex. Ex. 22:18; Deu. Deu. 18:10-11) as were all practices which involved communication with the dead such as conjuring spells (Deu. Deu. 18:11), consulting mediums (1S. 1S. 28:3-9), spiritism, or calling up the dead (really the demonic realm). This included all forms of magic (Ex. Ex. 22:18; Lev. Lev. 19:31; Lev. Lev. 20:6, Lev. 20:27; 2Chr. 2Chr. 33:6; Mal. Mal. 3:5). God condemned all of these practices and was indignant that men would seek the dead on behalf of the living (Isa. Isa. 8:19). Instead, they were to seek the living God.
One need only view modern cartoons on television or observe the recent Harry Potter phenomenon to observe how the foundation continues to be laid for subsequent generations who will have little reservation to participate in these forbidden practices.4
That people are today  being prepared for an irruption of demons, however, seems very probable. The plethora of movies, television programs, and books with demonic themes, along with the latter-day mushroom growth of occult religions and practices, are all surely conditioning men to a widespread belief in Satan and his demons. Furthermore, none of this is driving men to refuge in Christ, as one might at first suppose it would.5
I recently interviewed a man who had spent most of his life communing with spirit entities. There is no doubt as to his authenticity. He was a shaman, a medicine man and chief of his Yanomamo tribe, which resides deep in the Amazonian rain forest of Venezuela. At odds with the lie promoted in anthropological circles that the lives of primitive tribes-people are pure, natural and Eden-like and therefore best kept from outside influence Chief Shoefoot and his peoples violent, fear-filled existence is documented in a book titled The Spirit of the Rain Forest, written by Mark Ritchie . . .
As a young boy, Shoefoot was singled out as one sensitive to the spirit realm and subsequently initiated into the sorcerers world. Again, a shaman is one who, through knowledge and power obtained from the spirits, heals and guides his people. Although the initial process of enabling him to contact the spirits was brutal, involving days of food and water deprivation and having someone force hallucinogenic drugs into his system by blowing them up his nose, the spirits he met were at first benign and curiously captivating. . . . Shoefoot increased his drug intake in order to go deeper into the spirit world to find more trustworthy and benevolent spirits. That led to even more wicked spirits (Luke Luke 11:26), greater frustration, and intense despair.6 [emphasis added]
I asked Shoefoot through interpreter Mike Dawson, Joes son, who grew up among the Yanomamo, how he would answer a skeptic who thought his experiences with the spirits were nothing more than hallucinations brought on by the drugs he took. Shoefoots 70-something-year-old eyes sparkled at the question; he enjoys responding to challenges by skeptics, especially when he speaks to university anthropology students. Its ironic that this primitive man considers the highly educated anthropologists who study his people naive at best, deceived at worst. He told me of knowing shamans who had many of the same spirits he had had, yet, unlike him, they did not come to know them as a result of taking drugs. Whether the contacts were made with a clear mind or in a drug-induced state, descriptions and details were nearly always identical they all communed with the same spirits.7
During the awful days of the tribulation, the breakdown of law and order will mean that there will be no more restraints on drug use. Furthermore, the fearful judgments on the earth will drive many to drugs as a form of escapism. The merchants of the earth will gladly cooperate because of the great profits involved [Rev. Rev. 18:13+].8
Writing many years ago, Seiss uncannily identified the trend. One only wonders what he might say if he could see our day:
And interlinked with these sorceries, and reacting the one on the other, will also be the general subversion of marriage and its laws, and the deluging of society with the sins of fornication and adultery. The Apostle uses the word fornication alone, as embracing all forms of lewdness, but as if to intimate that marriage will then be hardly recognized any more. And already we hear the institution of legal wedlock denounced and condemned as tyrannical, and all rules, but those of affinity and desire, repudiated as unjust. Already, in some circles, we find the doctrines of free love put forth and defended in the name of right, a better religion, and a higher law. And it would be strange indeed, if the revival of the old heathen philosophies and religions, which justified, sanctioned, and sanctified promiscuous concubinage, did not also bring with it a revival of all these old heathen abominations. [emphasis added]10
or their thefts
Theft is a broad sin which underwrites many other sins.
The last crime in this category is that of theft. This is the statement or general and abounding dishonesty, the obliteration of moral distinctions, the disregard of others rights, and the practice of fraud, theft, and deceit wherever it is possible. In our day corruption in high places gives the example to all classes. The only wrong consists in getting caught.12
I suppose many of us tend to regard this description as fanciful, as hyperbole, and to doubt that destruction on this unimaginable scale can come to pass. However, we should recognize that such a view uses our experience as its guide, and that Hiroshimas population would doubtless have felt exactly the same if someone had prophesied the devastation one atomic bomb was about to wreak on them. But their opinion did not alter the fact one iota.13
People are prone to persuade themselves that this world of sense and time is all that we need be concerned about, and hence have no fears of an unseen world of evil, and no decided or active desire for the blessings of an unseen world of good. They live only for earth, not dreaming that this brief life is only the vestibule to worlds of mightier and eternal moment. Their houses are built by the very margin of hell, and yet they rest and feast in them without a feeling of insecurity or of danger. The flames of perdition clamour after them beneath the pavements on which they walk, but they have no sense of fear or serious apprehension. God and angels are ever busy to win their attention to the ways of safety, but they turn a deaf ear and drift along as they list, crying, Peace! Peace! And so will the wicked and the unbelieving go on, until ignored and offended Omnipotence gives over the power to Satan to let loose upon them these horrid beings from the abyss, under whose torment they will wish they never had lived at all, and vainly attempt to make their escape from what they once considered their chief and only good.14
1 Frederick William Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press, 2000), 854.
2 Wesley J. Perschbacher, The New Analytical Greek Lexicon of the New Testament (Peabody, MA: Hendrickson Publishers, 1999), 426.
4 In response to those who believe that participating in activities such as reading the Harry Potter books is harmless creativity we respond with the simple question: Does it not grieve God that we will not train our children in the things of God, but readily expose them to the influence of magic? To believe otherwise is to demonstrate a lack of appreciation for our own tendencies as well as an ignorance of Gods word. Moreover, God knows that even if todays train ride may seem harmless and not end in disaster, the eventual destinationgiven our dark heartsis a guaranteed train wreck! His prohibitions against these practices are numerous and serious because He alone understands the nature of man. If we call ourselves Christians, then why would we participate in activities which are unbiblical and undoubtedly grieve our Lord?
7 McMahon continues: Mike added that we of the sophisticated West have trouble relating to a culture in which spirits, i.e., demons, are a real, everyday part of life. However, that doesnt mean theyre necessarily exclusive to the dense jungles of the Yanomamo. He said that on one autumn trip to the U.S. with Shoefoot, he was shocked as his friend, the former shaman, continually pointed out representations of spirits he had known being featured across America as it celebrated its most financially successful holiday: Halloween. Some time later, Shoefoot was given a sampling of TVs Saturday-morning cartoon characters and power figures. It was more of the same. He was not aware of the worldwide popularity of the Harry Potter books, which introduce children to sorcery and encourage them in the practice of witchcraft. As Mike explained this series of books to him, he was grieved that so many young people were being set up for the suffering and bondage that had tormented his own people.T. A. McMahon, The Spirits of the Lie, The Berean Call, November 2003. [www.TheBereanCall.org].
10 J. A. Seiss, The Apocalypse: Lectures on the Book of Revelation (Grand Rapids, MI: Zondervan Publishing House, 1966), 216.
13 Monty S. Mills, Revelations: An Exegetical Study of the Revelation to John (Dallas, TX: 3E Ministries, 1987), Rev. 9:21.
14 Seiss, The Apocalypse: Lectures on the Book of Revelation, 210.