Revelation 8
OGCRevelation 8:1-6
Strauss-’ Comments SECTION 24
Text Revelation 8:1-6
And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour. 2 And I saw the seven angels that stand before God; and there were given unto them seven trumpets. 3 And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne. 4 And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. 5 And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings and an earthquake. 6 And the seven angels that had the seven trumpets prepared themselves to sound.
Initial Questions Revelation 8:1-6
What does the trumpet signify - Revelation 8:2?
What were trumpets used for in the New Testament world?
Does Revelation 8:3-4 contain biblical justification for the Roman Catholic doctrine of the power of the prayers of the dead saints?
What does the casting of fire upon the earth signify - Revelation 8:5?
Who prepared to sound the trumpets - Revelation 8:6?
Opening of the Seventh Seal: The Half Hour’s Silence in Heaven; The First Four Trumpet Blasts
Chapter Revelation 8:1-13
As with the seven seals (Revelation 5:8-10), before the trumpets sound there is an initial vision of the function of the prayers of the saints. Here we see the power of the pryaers of the righteous to avail God’s intervention in the events of history (Revelation 8:2-5), described in almost the same way as before.
The first four trumpet blasts are (Revelation 8:6-12) closely related as were the first four seals. (The figure of the trumpet is used by Paul - see 1 Thessalonians 4:16). John’s imagery comes primarily from Exodus 10 :, the records of the Egyptian plagues.
John declares that when (hotan - indefinite particle - giving us a picture of indefiniteness) he opened the seventh seal there came silence - (egento sigç - 2nd aor. middle voice) in heaven about (hôs - indefinite - about) a half hour. Heaven was silent; there was no speaking or singing.
John next saw the seven angels who stand (hestçkasin - perf. indicative) in front of (before) God. They receive the seven trumpets. A new period of woes begins.
On (epi or above) the altar (thusiastçriou). The problem here is whether this altar is the brazen altar (as Revelation 16:9) or the altar of incense (as Revelation 9:13). The angel takes the place of the priest at the altar in John’s imagery. The priest took fire from the brazen altar to light the censer. (See Swete, op cit., p. 108) for good discussion of this point; also the extensive discussion of Charles). The angel was given the incenses in order that (hina clause - for the purpose) he will give (it) with the prayers of all the saints.. The imagery relates that the holy incense was to be added so the prayers to that they could both (incense and prayers) ascend before (or in front of) the throne of God. Note how the martyrs were praying in spite of their trials and martyrdom for the Faith. What can we learn from their prayer life?
The smoke of the incenses - went up (anebç) with the prayers of the saints.
The angel cast (ebalen - 2 aor. active - ind. - in a single momentary act the fire was cast!) The judgment of fire covers the entire earth (eis tçn gçn, Ezekiel 10:2); and there occurred (egenonto - 2 aor. ind. middle voice) thunders, and sounds, and lightenings, and an earthquake. This same phenomenon occurred when the first four seals were opened (Revelation 6:12 ff).
The angels have put the trumpets to the mouths (prepared themselves) in order that (hina clause - for the purpose that) they might trumpet (salpisôsin - 1st aor. subj.)
Review Questions for Entire Chapter 8
See Revelation 8:13.
Revelation 8:1-13
**Tomlinson’s Comments
CHAPTER VIII THE SEVENTH SEAL OPENED**
Text (Revelation 8:1-13)
**1 And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour. 2 And I saw the seven angels that stand before God; and there were given unto them seven trumpets. 3 And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne. 4 And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. 5 And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings, and an earthquake. 6 And the seven angels that had the seven trumpets prepared themselves to sound. 7 And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth: and the third part of the earth was burnt up, and the third part of the trees were burnt up, and all green grass was burnt up. 8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9 and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed. 10 And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters; 11 and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner. 13 And I saw, and I heard an eagle, flying in mid heaven, saying with a great voice, Woe, woe, woe, for them that dwell on the earth, by reason of the other voices of the trumpet of the three angels, who are yet to sound.
INTRODUCTION**
We have now arrived at the beginning of a new period in the history of the Roman Empire, the arena in which the history of the church is also unfolded. The saints having been sealed, the four agencies of destruction could no longer be held back. Let us say, in passing, there is nothing mysterious to be attached to this sealing of the saints. What Paul said of the Ephesians, could just as truthfully be said of the saints of this parenthetical period of time:
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory. (Ephesians 1:13-14)
After the sealing of the saints, the seventh seal is opened and we read,
Revelation 8:1 There was silence in heaven about the space of half an hour.
This silence comes as a sudden surprise. This comes in marked contrast with the rejoicings in heaven at the beginning of this series of visions, when the Lamb that was slain came and took the book out of the right hand of Him that sat upon the throne. (Revelation 5:7).
This silence is too startling to be given over to conjecture in interpretation. Shall we let the scriptures help us. In Habakkuk 2:20, we read, The Lord is in His Holy Temple; let all the earth keep silence before Him.
These words are spoken in connection with the going forth of Almighty God in judgment. Hence, when He is about to visit the earth (the Roman Empire, as understood by John), with the awful judgments of the seventh seal, nothing could be more fitting than that heaven itself should stand breathless, awaiting the blowing of the seven trumpets of the seventh seal.
Another passage will suffice, In Zephaniah 1:7, in a passage which incorporates the judgments of God Almighty, we read these significant words: Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand.
The word, Hold thy peace here is identically the same as that rendered Keep silence in (Habakkuk 2:20).
In the light of these passages, it can be clearly seen the appropriateness of introducing the fearful judgments to follow with a half hour silence in heaven. It is, as it were, the hush before the march of events about to begin; the calm before the storms of judgment break. It doubtless, also is designed to give great emphasis to the events that follow.
Revelation 8:2-3 I saw the seven angels which stood before God. It seems that among angels there are ranks, degrees, dominions, powers. These are the seven who stand before God. In Matthew 18:10, we learn that those who believe in Christ have angels who stand before God and behold His face:
Take heed that ye despise not one of these little ones, (In Matthew 18:6, Christ identifies -one of these little ones-’ as, -one of these little ones which believe in me-’) for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.
We even know the name of one of these angels, And the angel answering said unto him (Zacharias), I am Gabriel, that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad things. (Luke 1:19).
And to them were given seven trumpets. The fact that the trumpets are committed to angels of the highest order indicates the importance in God’s sight of these trumpet judgments.
But before the first trumpet is sounded, Another angel came and stood at the altar. (Revelation 8:3). The scene is borrowed from the service of the Old Testament tabernacle. In the Holy Place, before the second veil, stood the golden altar. Morning and evening, fire was placed upon it from the altar of sacrifice, and upon the fire was poured the sacred incense. The incense that Moses was commanded to make was a most hallowed thingso hallowed that if any one should even attempt to imitate the fragrance, he was to be -cut off from his people.-’ (Exodus 30:34-38).
The cloud of perfume which rose and filled the sanctuary, was a symbol of prayer. To this ministering angel was given A golden censor and there was given to him much incense. We have found that incense, in the Bible, is a symbol of prayer. Here, however, another feature is added, or rather included. He was given much incense that he should offer it with the prayers of all saints, upon the golden altar which is before the throne.
Two things present themselves here. First, a ministering angel matches the prayers of petitioning saints. The more we pray, the more is prayer offered from the heavenlies. Yea, more, much incense was given him, as if to say, heaven more than matches the volume of earthly prayers.
Second. It would seem that the prayers of the saints become acceptable only when there is added to them the incense of the prayers of heaven, or in other words, there must be added the intercession of Christ and the effects of his atoning work. This brings to our mind the inspired statement of Paul, Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God, (Romans 8:26-27).
Revelation 8:4 And the smoke of the incense which came with the prayers of the saints, ascended up before God out of the angel’s hand.
What a comforting thought! We can be sure that our prayers are acceptable to God, because of the added incense of the ministering angel. This gives us another insight of the work of angels. Paul said of them, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Hebrews 1:14).
But the symbolism suddenly changes. Revelation 8:5: And the angel took the censer, and filled it with fire of the altar, and cast it into the earth. We have a similar instance in Ezekiel 10:2. And he spoke unto the man clothed with linen, and said, go in between the wheels, even under the cherub and fill thine hand with coals of fire from between the cherubim, and scatter them over the city.
As here in Ezekiel, so in Revelation, the fire of God, like coals from the altar, is cast upon the earth. And there were voices, and thunderings, and lightnings, and an earthquake, These symbolize the terrible things that will happen in the scenes to follow when the seven angels sound their trumpets. All things are now ready for the blast of the first trumpet.
Revelation 8:7
Strauss-’ Comments SECTION 25
Text Revelation 8:7
7 And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth: and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.
Initial Questions Revelation 8:7
What followed after the sounding of the first trumpet?
Why the symbolism of limitation, i.e., one-third of the earth, trees, and green grass - Revelation 8:7?
This imagery is unquestionably taken from the Egyptian plagues recorded in Exodus 9:24 (see also Joe 2:28 f).
The first four trumpets are discussed in seven verses; the last three are called three woes, and are described in TWENTY - seven verses. The first four are very similar and are not extensively discussed; the last three are described in greater detail. The first four affect the properties belonging to nature; the last three affect mankind. One-third of the earth, and one-third of trees, and all green grass was burnt. This destruction which has been cast on the earth destroys extensively as a warning to sinful man. Among the trees were those which provided food for the land, i.e., olive, fig, etc. The imagery of this section symbolizes the custom of the day regarding the court of king. The king is God, and mankind is called to learn of His judgment, which is limited but severe.
Review Questions for Entire Chapter 8
See Revelation 8:13.
Revelation 8:8-9
Strauss-’ Comments SECTION 26
Text Revelation 8:8-9
8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9 and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed.
Initial Questions Revelation 8:8-9
What followed the sounding of the second trumpet - Revelation 8:8?
What particular part of creation was effected?
How extensive was the destruction - Revelation 8:9?
What place does the sea play in the life of man?
The first trumpet sounded for the affect on the earth; now the second trumpets sounds and the marine area is affected. John does not assert that a burning mountain fell into the sea, but rather he says that as (hôs - a simile - as or like a mountain) a great mountain burning with fire.. This could have been the imagery of a great meteorite. This fire brand affected the habitant of the fish. Fish were counted as a vital source of food in the first century. The imagery of the sea was no doubt the Mediterranean Sea. One third of the sea became blood. This symbolism could have come from the first Egyptian plague (Exodus 7:20-21)
The extent of the destruction is here revealed. One third of all living (psukas - see appendix immediately following this chapter) were destroyed (diephtharçsan - 2nd aor. passive - were destroyed in a single act).
Review Questions for Entire Chapter 8
See Revelation 8:13.
Revelation 8:10-11
Strauss-’ Comments SECTION 27
Text Revelation 8:10-11
10 And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters; 11 and the name of the star is called Wormwood: and the third part of the waters became wormwood: and many men died of the waters, because they made bitter.
Initial Questions Revelation 8:10-11
Life is impossible without water. How much of this life-sustaining fluid was defiled - Revelation 8:10?
What does wormwood mean - Revelation 8:11?
What did the wormwood do to the waters?
How long could life be prolonged without the water which we take so much for granted?
The drinking water of man was affected by the events that followed the third trumpet. Man cannot long survive without water. John declares that the burning object (as a lamp) fell on one third of the rivers and onto the fountains of the waters. The fresh water supply was attacked like in the Egyptian plague.
This imagery comes from Jeremiah 9:15. The name of the star (in Revelation 8:10 the word used was lamp) is called wormwood (see Deuteronomy 29:18; Amos 5:7). Note that John does not say that the water is mixed with, but turned into wormwood. This event is lethal for the continuance of human life. The symbol of wormwood signifies the bitter sorrow (Lamentations 3:19).
Review Questions for Entire Chapter 8
See Revelation 8:13.
Revelation 8:12
Strauss-’ Comments SECTION 28
Text Revelation 8:12
12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner.
Initial questions Revelation 8:12
Destruction was now reaching into what parts of creation - Revelation 8:12?
How vital is the light and heat of the sun for the sustaining of human life?
How had the destructive forces effected the order of the solar system? Who sustains the order that we take for granted?
The imagery comes from the ninth Egyptian plague (Exodus 10:21). After the fourth angel sounded the universe’s source of light, heat, and energy, which sustains plant and human life, was affected.
John declared that one-third of the sun, moon, and stars was struckin order that (hina clause - for the purpose that) the third of them might be darkened. This was to effect the length of night and day.
The first four angels have now trumpeted. Each devastation which followed their blast, affected nature. We must not lose sight of the fact that nature was attacked at the most vital points which related to the on going of human life.
Revelation 8:13
Strauss-’ Comments SECTION 29
Text Revelation 8:13
13 And I saw, and I heard an eagle, flying in mid heaven, saying with a great voice, Woe, woe, woe, for them that dwell on the earth, by reason of the other voices of the trumpet of the three angels, who are yet to sound.
Initial Questions Revelation 8:13
What does woe mean - Revelation 8:13?
In view of our present involvement in a hymanistic, naturalistic, and rationalistic effort to provide a perfect society upon the earth quite distinct from God’s power and purpose, what can we make of the declaration that there is more and worse to come?
There is an innovation between the fourth and fifth trumpet. John has a vision of one flying eagle. What message does the eagle bring? Why the symbol of an eagle? It is an O.T. image for vengeance or wrath in general (see Deuteronomy 28:49; Hosea 8:1; Habakkuk 1:8). The eagle was also a bird of prey. What is the message of this bird of prey? The one eagle was flying in mid-heaven (mesourançmati - this means the meridian or the place the sun occupies at noon.) SAYING WITH A LOUD voice, Woe, Woe, Woe to the ones dwelling (katoikountas - present participle the one now dwelling or dwelling at present) on the earth. This vision demands both seeing and hearing (contrast some of John’s visions - were seen - some heard). The next phrase tells us why the eagle was crying Woe, Woe, Woe. By reason of (literally ek tôn loipôn - from or out of the remaining) the remaining voices of the trumpet of the three angels being about (mellontôn - about to) to trumpet. The triple woes stand for the three remaining trumpets. Things have been bad, but they will get worse. John’s message of the progressing forces of destruction is in harmony with Paul’s teaching (2 Timothy 3:12). There will be more destruction and it affects will be worse than the last.
Review Questions for Entire Chapter 8
Much of the material in this chapter is self-explanatory within its context.
What effect did the great persecution have on the spiritual and general prayer life of the saints - Revelation 8:3?
What is the major source of the imagery in Revelation 8:7?
What was destroyed and how extensive were the destructions - Revelation 8:8, etc.?
How vital was shipping for the Palestine of John’s day - Revelation 8:9?
What does the symbol of Wormwood signify - Revelation 8:11? Discuss the appropriateness of the symbol.
How important, chemically speaking, is the light of the sun for the existence and continuity of life (animal, plant, and man - Revelation 8:12?
Why was the image of the eagle used in Revelation 8:13?
What was the message of the eagle - Revelation 8:13?
Compare and discuss the teaching of Christ (Matthew 24), Paul (especially I and II Thess.) and John in this passage regarding their doctrine of the last things.
Special Study on the word Psukç
(From Verse Nine the Form is Psukas)
This term translated soul has a long history. It is a very important term in the vocabulary of the Christian view of the nature of man. It is completely distorted and misunderstood by many, especially the rapidly growing cult of the *Jehovah’s Witnesses.
Psukç,* throughout the history of its use in extant Greek writers is dominantly a vital term, i.e., a word carrying with it the idea of life, and until Aristotle, who applies the term to plants, life involving some measure of consciousness, or possibility of consciousness.
The term means life, loss of which is death, sometimes of lower animals, but usually of men. This meaning is common from Homer to Xenophon.
Psukç means by metonymy, the joy of life. Euripides uses it in this sense in The Medea (Loeb Classic Library, Harvard University Press, Euripides). The term also means a shade, the soul of man existing after death, or departing from the body in death. Homer uses it with this significance. (See Homer, Illiad, Loeb Classical Library, Harvard University Press.) This use clearly implies that the psukç exists in the body; since otherwise it could not depart from the body, and exist separately.
The term psukç also has the significance of a natural metonymy. The conscious element in man standing for the man himself - Sophocles uses it in this sense (Sophocles, extant play Oedipus at Colonus, Loeb Classical Library, op cit.
A new meaning of this term appears in Aristotle. Psukç, here denotes the principle of life in lower animals, plants, and the universe. (Aristotle, volume I, Loeb Classical Lib. op cit.) Plato’s conception of the psukç is influenced by his doctrine of eidos (ideas or forms). Plato ascribes psukç to the sun and stars, and the universe as well as to man (see Plato, Meno, Phaedo, Republic, etc., Loeb Classical Library, op cit.)
Aristotle devotes three books of his De Anima to a discussion of psukç. It has no existence apart from the body. His rejection of Platonic dualism is inseparably related to his use of this term.
Heraclitus said that the origin of all things is soul (psukç), and with this agrees Diogenes Laertius. According to them, all things are full of souls and demons, and that no one can possibly find out the limits of the psukç.
Polybius uses the term psukç as synonymous with life, loss of which is death. (See his Histories Loeb Classical Library)
It would be no serious problem to show the term in its historical development, but our purpose here is to give a brief sketch and provide bibliography for further study.
It is most important to point out that the N.T. authors use psukç, and that they follow Hebrew usage. The O.T. or Hebrew concept is not the concept that appeared in Judaism after the coming of Hellenism. We can not here even briefly consider the Hebrew psychological vocabulary, but we will provide information for study in our annotated bibliography.
See C. Ryder Smith, The Bible Doctrine of Man; H. W. Robinson, The Christian Doctrine of Man; the Classic Franz Delitzsch, A System of Biblical Psychology, T. & T. Clark, Edinburgh, 1867. Unsurpassed by anything today, with one exception, Pedersen’s Israel.
For the N.T. usage of psukç and its various forms see Moulton and Geden, Concordance to The Greek Testament, T. & T. Clark, Edinburgh, reprinted 1953, pp. 1022-1023.
For preSocratic usage see Hermann Diels, Fragmente der Vorsokratiker, 6th edition by W. Kranz, three volumes, 1951-52 printing, originally Berlin, 1912.
Psukç often means the self and this follows the common Hebrew (nephesh) manner of expressing the individual ego or self. In contexts where the word means self it would be wrong to translate pseukç (or nephesh) as soul. James 1:21 is one of many places where a soul is the possession of a self. (Literally - Wherefore putting away all filthiness and superfluity of evil in meekness receive ye the implanted word being able to save your (humôn - of you-showing possession) souls (psukas). (See also 1 Peter 2:11; 1 Peter 2:25; James 5:20.)
In the O.T. vocabulary nephesh is used 756 times and ruach 378. (See S. Mandelkern, Veteris Testamenti Concordantiae. Full information in following bibliography.)
We cannot here consider the thesis that Paul’s psychological vocabulary was that of Hellenism. For now, we only make this pontification - Paul’s psychological vocabulary was not that of Hellenism! Paul’s and John’s usage is in absolute harmony with the O.T. data. For those so inclined to study this problem see the following bibliography for the tools of research.
BIBLIOGRAPHY
Lexicons: Greek
Arndt, W. F. and Ginrich, F. W., A Greek-English Lexicon of The New Testament and Other Greek Literature from Inscriptions and Papyri. University of Chicago Press and the Syndics of The Cambridge University Press, second impression (Chicago, 1957).
Jones, H. S. and Mckenzie, R., et al., editors. Liddell and Scott Greek English Lexicon. Oxford at the Clarendon Press, London: 1953, new edition reprinted.
Preusohen, E. Griechisch - deutsches Taschenworterbuch zum Neuen Testament, 1948. Must use this with care.
Sophocles, E. A. Greek Lexicon of the Roman and Greek Periods (From B.C. 146 to A.D. 1100) Cambridge 1887, reprinted New York, 1957.
Hebrew Lexicons
Brown, F., Driver, S. R., and Briggs, C. S. A Hebrew and English Lexicon of The Old Testament with an Appendix containing the Biblical Aramaic Based on Lexicon of Wm. Gesenius as translated by E. Robinson. Oxford University Press, London: 1907, reprinted 1959.
Davidson, B. The Analytical Hebrew and Chaldee Lexicon. Samuel Bagster and Sons, London, n.d.
Köhler, L. and Baumgartner, W., Hebrew Lexicon to The Old Testament - English - German - Hebrew and Aramaic. Wm. B. Eerdman Publishing Co., Grand Rapids, Michigan.
Mandelkern, S. Veteris Testamenti Concordantiae Hebraica Atque Chaldaicae. 2 volumes, Gregory Lounz, New York - This is the standard Hebrew Concordance. Nothing else like it in existence in any language.
Secondary Materials
Peake, A. S. editor. H. W. Robinson Essay, (The Psychology of The Hebrew in The People and The Book. Clarendon Press, 1925.
Pedersen, J. Israel: Its Life and Culture, 4 volumes (Vol. I - volumes 1 & 2; Vol. II - volumes 3 & 4). Blackwells, 1947. He is the internationally recognized scholar on the Psychology of The Hebrews. His discussions are indispensable.
Onians, Richard B. The Origins of European Thought, Cambridge University Press, 1954 all editions; also Rhodes, Psyche. These very scholarly works are anti-Christian in intent and both commit the genetic fallacy. They think that when one shows the origin of a concept that one has also shown the mutational aspects of that particular concept. Both authors think they have shown that the Christian view of soul, body, mind, etc., can be explained via Greek and Roman concepts.