Revelation 8

John T. Hinds Commentary On Revelation 8SECTION FOUR OF FIRST FOUR Rev_8:1-12THE SEVENTH SEAL OPENED Revelation 8:1-2 Revelation 8:1 —And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour.—When the preceding seals were opened there was an immediate disclosing of the things they contained, but in this there is a brief silence before the scenes begin to appear. Commentators offer various explanations of what is represented by the half-hour silence, but the text gives no hint why such delay occurred before the things of the seal were made known. Often there is a brief, impressive calm before the storm in material elements. So this short silence in heaven between breaking the seal and appear­ance of its visions may have been intended only to emphasize the storms that would break loose when the four restraining angels no longer held back the destructive winds mentioned in Revelation 7:1-3. Revelation 8:2 —And I saw the seven angels that stand before God; and there were given unto them seven trumpets.—All the events revealed by the sounding of the seven trumpets come under the seventh seal, else there would be no disclosures at all by that seal. The acts of worship described in verses 3-5 are only preliminary to the sounding of the trumpets, as verse 6 indi­cates. This demands the view that events of the seventh seal did not end till the sounding of the seventh trumpet; or, that the seventh seal extends to the end of the world. All we know about these angels is that they were some that stood ‘‘ before God.” Probably the only reason for seven is the fact that there were seven trumpets to be sounded. If more than one was needed, then naturally there would be seven. It is not stated by whom the trumpets were given to the angels, but, as they “ stand before God,” it would be a reasonable presumption to say that God gave them. It was by his authority, of course, that they were to sound themA VISION Revelation 8:3-6 Revelation 8:3 —And another angel came and stood over the altar, having a golden censer;—The verses of this paragraph present a vision of worship after the manner of the Jewish tabernacle service, which is declared to be a figure of the “ true tabernacle.” (Hebrews 8:2 Hebrews 9:1-11.) Therefore this was an appropriate way to represent a worship scene, and would be understood by all because they were familiar with that method of worship. Christians who knew the typical nature of Jewish worship would not be sur­prised when John described this pictorial scene in heaven. There was the brazen altar of sacrifice in the outer court, and the golden altar of incense in the holy place of the tabernacle over against (in front of) the mercy seat in the most holy place. Incense was offered in the holy place at the golden altar, but the fire was obtained from the brazen altar. (Leviticus 16:12-13.)

Revelation 8:3 —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.—All along in the visions John saw God upon the throne in heaven. The golden altar which he saw in this vision was before the throne; hence, no doubt that the vision was in heaven. (See also Revelation 4:1.) In Revelation 5:6 the golden bowls of incense were said to be “ the prayers of the saints,” probably meaning that incense typically represented prayer. In the text above is a similar worship scene, but it is said the angel should “ add it” unto the prayers of all saints. Perhaps the idea is that incense was symbolically represented as bearing their prayers up to God. The thought in both passages is substantially the same. While the priests were inside the temple burning incense, the people were outside praying. (Luke 1:9-10.) Hence, appropriately the incense was repre­sented as prayer or as bearing the prayers up to God.

Revelation 8:4 —And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’ s hand.—Here it is said that the incense went up “ with” the prayers of the saints, but the margin says “ for” the prayers. This will harmonize better with the words in Revelation 5:8, and show that incense is an emblem of prayer. In the seventh chapter we have the sealing of the servants of God, after which the four angels were to let loose the destructive winds which would hurt the earth. These referred to the terrible disasters that would occur when the first four trumpets would sound. This vision of the saints’ prayers ascending to God evidently means that they were pleading for mercy and help to sustain them in such fearful times as were about to come upon them. At least the vision was designed to encourage the saints to perseverance in prayer as a means of preserving their faith. The evident general purpose of all these visions was not only to warn the saints of dangers that had to be met, but also to prepare them for successfully meeting any difficulties that might come to them.

Revelation 8:5 —And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth:—Here the .censer, but no incense, was filled with fire from the brazen altar and the angel cast it upon the earth. “ Much incense”— many prayers—had been offered to God, but in spite of all of them the destructive powers represented by the four winds had to come. This is here symbolized by casting the coals of fire upon the earth.

Revelation 8:5 —and there followed thunders, and voices, and lightnings, and an earthquake.—Casting down the coals of fire indicated fearful judgments that were to fall upon the earth, which, as viewed in these symbols, was limited to that part controlled by the Roman Empire at that time. The disturbances in the material elements here mentioned mean that these judgments in the form of commotions, destruction, and bloodshed were doing their deadly work. They are symbols which are more fully described in the visions of the first four trumpets in the following verses. They are not to be taken literally, but there is no reason why the word “ prayers” here should not be thus understood. Again we have evidence that literal expressions may be used as a part of a description which, in the main, is symbolical.

Revelation 8:6 —And the seven angels that had the seven trumpets pre­pared themselves to sound.— Trumpets were used to give warning or announce some events. (Joshua 6:16; Joe 2:1 Joe 2:15; 1 Corinthians 15:52.) The silence of verse 1 had ended, the coals of fire had been thrown upon the earth and the angels pre­pared to sound. As each trumpet was sounded there appeared before John the vision of dreadful disasters. What do these pictures represent ? Who were primarily affected by them ? Here again the expositor stands on treacherous ground, and should move with special care and caution. Having already accepted the view that Revelation portrays the history of the church from the time John saw the visions, including also the nations with which it came in contact, we are forced to say that these trumpet visions referred to the church and the Ro­man Empire.

Constantine placed imperial approval upon the church— Rome and Christianity were allied. During the reign of Theodosius, A.D. 381-395, Christianity triumphed and Paganism was de­stroyed. Gibbon says: “ The zeal of the emperors was excited to vindicate their own honor, and that of the Deity: and the temples of the Roman world were subverted, about sixty years after the conversion of Constantine.” (Decline and Fall, Vol. Ill, p. 131.) It was between the endorsement of Christianity by Constantine and the destruction of Paganism that the seal­ing of the servants of God was in progress, as mentioned in chapter seven. After the destruction of Paganism in the Ro­man Empire, the next important period in her history ended with the fall of the empire itself in A.D. 476. The view of several commentators is that the visions that appear at the sounding of the first four trumpets refer to the destructive pow­ers which accomplished that end.

This not only seems the most plausible, but harmonizes best with the general principle of interpretation that both the church and Rome must be included in any view that is correct. Therefore the four outstanding pow­ers that came against the Roman Empire after the death of Theodosius, A.D. 396, must be the ones signified by the four symbolic trumpets. OF THE FIRST TRUMPETRev_8:7 Revelation 8:7 —And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth:—This was what John saw and heard in the vision; finding what it symbolizes is another matter. Hail and fire are evidently used to indicate punishment or destructive forces, fire probably mean­ing lightning when joined with hail. Referring to the plagues in Egypt (Exodus 9:23), the Psalmist said: “ He gave over their cattle also to the hail, and their flocks to hot thunderbolts.” (Psalms 78:48.) See also Psalms 105:32. Any devastating, withering, or destroying power that came against Rome would fulfill the signification of these words. John saw the hail and fire mingled with blood, which doubtless means that the two elements would produce bloodshed, the whole scene representing destructive warfare, bringing dreadful punishment and loss of life to the empire. This is indicated by these combined ele­ments being cast upon the earth which meant the Roman world. (Luke 2:1.)

Revelation 8:7 —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.—On this language two important questions present them­selves: (1) What is meant by “ the third part” ? (2) Are any of these words to be taken literally? Confessedly both are diffi­cult questions. A failure satisfactorily to answer them, how­ever, will not affect our duty to God, nor make it necessary to change the general plan of interpreting this book. The visions must apply to the Roman Empire in the period indicated, even if we cannot certainly find the exact thing signified by every term used. We have already found that passages of general symbolic significance may contain both figurative and literal expressions. A splendid example, already mentioned, is Psalms 80:8-11.

The words “ vine,” “ plantedst,” “ root,” and “ boughs” are all figurative. But “ Egypt,” “ nations,” “ sea” (Mediterra­nean), and “ river” (Euphrates) are all very literal. In Jeremiah 3:6 the harlotry of backsliding Israel is figurative, but “ high mountains” and “ green trees” where their idol altars were placed are literal. Hence, the words “ trees” and “ grass” in this vision can be applied either figuratively or literally according to what the facts may require.

Commentators vary greatly in their views of what is signi­fied by the expression “ third part.” Only two applications of it seem worthy of consideration. One is that it signifies an indefinite but “ large amount” ; the other, that the word “ earth” means the Roman Empire, and the third part means practically one-third of the empire. In either case it is not neces­sary to say it means exactly one-third. The expression “ third part,” however, is used literally as signifying a part of the whole. It seems a natural view to say that the expression means one-third of the Roman Empire, and that as each of the four trumpets is sounded, one-third of some particular part of the empire was affected by the destructive power indicated in the vision. As already shown the four destructive powers to be let loose at the sounding of the first four trumpets must come between A.D. 396 and the end of the Roman Empire, A.D. 476. Of the expositors consulted three (Elliott, Barnes, and Johnson) hold the view that the Gothic invasion, under Alaric, in the first part of the fifth century is signified by the first trumpet vision. This application of the language seems to have all the probabilities in its favor and is therefore accepted as correct. The leading features of Alaric’ s invasions may be gathered from chapters 30 and 31 of Gibbon’ s Decline and Fall of the Roman Empire. They are as follows: In 403 Alaric was defeated by a Roman general and retired from Italy. In 408 he laid siege to Rome the first time when, according to Gibbon, “ that unfortunate city gradually experienced the dis­tress of scarcity, and at length the horrid calamities of famine” and “ many thousands of the inhabitants of Rome expired in their houses, or in the streets, for want of sustenance.” The miseries of famine were aggravated by pestilential disease.

This siege was raised by the payment of an enormous and hu­miliating ransom. In 409 Alaric again attacked the city by capturing the source of supplies, by which he forced the ac­ceptance of his demand for a new emperor. In 410 by his third and final siege the city was taken, buildings plundered and burned, both men and women inhumanly tortured and murdered till the streets were filled with dead bodies. After six days the Gothic army evacuated the city, and a few days later Alaric, their leader, was dead.

Surely such destruction of life and property would be fit­tingly represented by the symbols of hail, fire, and blood. The word “ trees” is sometimes used symbolically to represent men. (2 Kings 19:21-23; Daniel 4:20-22.) Grass also may represent people.(Isaiah 40:7.) Probably trees, because of their height, indicate rulers, leaders, and those of prominence, while grass would mean the common people. As rulers, mili­tary leaders, and the people suffered, the vision fits the facts, if trees and grass are understood symbolically. A “ third part” of the trees would signify that not all the rulers were relieved of their position; all the people, however, felt the effect of the siege. If trees and grass are to be taken literally, the symbol still finds fulfillment; for the invasion of such a devastating army produces just that kind of results. An invading force that could overrun a country which had subdued and civilized a large part of mankind, sack its capital city which had stood for more than eleven hundred years, and carry away its richest treasures was undoubtedly strong enough to leave the country as if swept by devastating fires. The Gothic blow staggered the Roman Empire, but did not end it. In 412 Adolphus, Alaric’ s brother- in-law and successor, concluded a treaty of peace with Rome. He says that at first he aspired “ to obliterate the name of Rome” and gain immortal fame as “ the founder of a new empire” ; but deciding that the Goths were incapable of sus­taining a well-constituted government, he determined to “ re­store and maintain the prosperity of the Roman Empire.” (De­cline and Fall, Vol. Ill, p. 295.) OF THE SECOND TRUMPETRev_8:8-9 Revelation 8:8 —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;— The sounding of the sec­ond trumpet was the signal for the second vision to appear, indicating a second power that would contribute to the down­fall of pagan Rome.

The words “ as it were” show that it was not a real mountain, but appeared as one to John. It was burning with fire— probably volcanic— and when cast into the sea gave it the appearance of blood. Here it may be observed, as under the first trumpet, the “ third part” of the sea may mean a large part, not exactly one-third. Since the picture could not represent the casting of a real mountain into the sea, the word must be used symbolically. In that sense it means “ kingdom.” (Isaiah 2:2-3; Jeremiah 51:24-25; Daniel 2:35.) If “ sea” and “ water” mean the same thing, then in a figurative sense sea means “ peoples.” (Revelation 17:15; Jeremiah 47:1-2.)

Revelation 8:9 —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.—If a literal burning mountain were cast into the sea, the natural result would be that fish and other sea animals would be killed and ships would be destroyed. While John saw all this in a vision, it must signify something else. The things represented, however, must be suggested by the things seen in the picture. The whole scene is one of carnage, bloodshed, and destruction. The burning of ships would indicate the destruction of maritime commerce and national protection. With the destruction of ships would go the lives of those who manned them.

Placing this destruction on the sea instead of land, as in the first trumpet, shows that the attack on Rome would come from the sea; that is, the struggle would be in the waters near that part of the empire. The “ third part” means not all would be destroyed, but a large part would.

In harmony with the line of interpretation of the expositors already mentioned, it is very probable that the vision of the second trumpet was fulfilled in the invasion of the Vandals under Genseric. If the explanation of the first trumpet is cor­rect, this scourge of the empire came at the proper time. Some­thing must be its fulfillment and nothing else seems more ap­propriate. Concerning Genseric, Gibbon says that in “ the destruction of the Roman Empire” his name “ has deserved an equal rank with the names of Alaric and Attila.” (Decline and Fall, Vol. Ill, p. 370.) In A.D. 429 he began his conquest in Africa, which ended in A.D. 439 when Carthage was taken. This whole province was lost to the empire.

Speaking of Genseric’ s ambition Gibbon says “ he cast his eyes towards the sea; he resolved to create a naval power,” which resolve he carried into effect, and the “ fleets that issued from the ports of Carthage claimed the empire of the Mediterranean.” In due time he cast anchor at the mouth of the Tiber, advanced from the port of Ostia to the gates of the city of Rome. The resuits, in part, are thus described by Gibbon: “ But Rome and its inhabitants were delivered to the licentiousness of the Van­dals and Moors, whose blind passions revenged the injuries of Carthage. The pillage lasted fourteen days and nights; and all that yet remained of public or private wealth, or sacred or profane treasure, was diligently transported to the vessels of Genseric." This occurred in A.D. 455, and three years later the Roman emperor had prepared a navy of “ three hundred large galleys, with an adequate proportion of trans­ports and smaller vessels." By a surprise attack by the Van­dals the Romans were defeated, “ many of their ships were sunk, or taken, or burnt; and the preparations of three years were destroyed in a single day." (Decline and Fall, Vol. Ill,p. 482.)

The significant thing here is that the attack upon the western part of the empire was from the sea. A fact that does suitably correspond with the vision John saw. OF THE THIRD TRUMPETRev_8:10-11 Rev 8:10 —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;—Surely there must be some significance in the change of place where the events occurred. Under the first trumpet it was on the earth, under the second on the sea, and this on the rivers and fountains of waters. This difference could not be a matter of chance. The thing John saw in the vision was a great burning star falling upon the third part of rivers and foun­tains.

It is generally understood, and correctly, that the star refers to a ruler, prince, or person of rank. (Revelation 1:20; Numbers 24:17.) Whoever is here represented by this star, he was to bring a destructive power against the Roman Empire. One- third of the rivers and fountains in the western part of that empire were to become bitter and cause many to die. Coming like a flaming meteor would indicate the suddenness with which his work would begin or be accomplished. Since earth, sea, and rivers were three different parts or places in the empire, there is no special reason why they should not be used in their natural sense, for we have already seen that symbolic scenes may have in them both figurative and literal language. Even if these words should be applied symbolically to the people rather than the literal places, it would still be true that these places were the theaters where these events were to occur. They had to occur somewhere.

Revelation 8:11 —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.—We should not forget that the “ third part” does not have to mean that exact amount, but may stand for a considerable part of the population that might suffer from an invasion coming by way of the rivers. The term “ wormwood” is defined by the text itself as meaning “ bitter,” and indicates an extreme kind of suffering. The meteoric leader would become as destructive in his work as the wormwood would be deadly to those who drank it.

If the two preceding trumpets have been correctly inter­preted, then the third trumpet should find its fulfillment in the attacks made against Rome by Attila, whose career ex­tended from A.D. 433 to A.D. 453. The history shows that Genseric and Attila were contemporary part of the time. Gen- seric, however, began about five years earlier than Attila ; hence, takes the lead in point of time, although Attila’ s invasion of Italy came about three years before the sack of the city by Genseric in A.D. 455. Gibbon says that “ in the reign of Attila, the Huns again became the terror of the world,” and that Attila “ alternately insulted and invaded the East and the West, and urged the rapid downfall of the Roman Empire.” The facts here gleaned from Gibbon are found in the Decline and Fall oj the Empire, chapters 34 and 35. Attila was marvelously successful in gaining ascendancy over neighboring peoples and is said to have been able to bring into the field an army of some five to seven hundred thousand soldiers. As a military leader he was a star of the first magnitude.

Gibbon further says that Attila considered himself the recipient of “ celestial favor” and “ as­serted his divine and indefensible claim to the dominion of the earth.” Quite an appropriate view to harmonize with a burn­ing star falling “ from heaven.” The last few years his oper­ations were upon the river— frontiers leading to Italy; confla­grations and enormous bloodshed followed in his path. In the spring of 452 he is said to have set forth to conquer Italy.

Before reaching Rome the emperor and senate sent a commis­sion to meet him to obtain a treaty of peace. The deliverance of Italy was purchased at an immense ransom, and Attila de­parted, recrossed the Danube, and soon died. Thus ended the career of one who was considered the “ scourge of God.” If his work was not what was intended by the third trumpet vi­sion, nothing else seems more probable. It is certain, at least, that something was intended. No harm can be done to the text or the plan of salvation by pointing out the similarity be­tween his work and the vision. OF THE FOURTH TRUMPETRev_8:12 Rev 8:12 —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;—John here sees one-third of the sun, moon, and stars smitten. Naturally this would represent some dire calamities that would affect the people in a certain part of the Roman Empire. Some understand the heavenly bodies to rep­resent rulers, princes, and others in authority as being hurled from their positions. Possibly such events are involved in the calamities indicated, but they are not necessarily the fulfillment of the vision. Darkening of these luminaries may only indicate the gloom that disasters would bring regardless of the nature of them.

Revelation 8:12 —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.—The light was not completely blotted out; or, if so, only for a time. This implies that either some dim light continued to shine or the light would come back. Here, as suggested before, the third part may indicate only a con­siderable period of time or part of the time mentioned. An exact one-third is hardly probable. If the three preceding in­terpretations are correct, the fourth trumpet vision found ful­fillment in some devastating power that came against the Roman Empire, the same western division affected by the preceding powers. According to historians the Western Empire ended in A.D. 476.

In the last half of the century the most of the Western Empire was controlled by barbarians and the emperors at Rome were only such in name. The rule was exercised by a patrician, the officer of highest military rank. In 476 the soldiers under Odoacer mutinied and ousted Augustulus, the young emperor, from the throne, and offered submission to Zeno, emperor at Constantinople. The former glory of both emperor and senate was gone, and Odoacer by authority of the Eastern emperor ruled Italy as patrician for fourteen years. (Decline and Fall, Vol. Ill, p. 512.) So ended the Western Empire; the rulers lost their power, yet enough was left to show the light had not been completely extinguished; or, if so, it would be restored by another and different kind of ruler in the city of Rome. It should never be forgotten that in all the calamities that befell pagan Rome there was an indirect effect upon the church. The overthrow of pagan rulers naturally gave re­ligious teachers more influence, with the consequent result that the Bible was gradually taken from the people, and spiritual darkness began to spread. This in time led to the inauguration of a new spiritual ruler in the imperial city who, with the title of Pope, claims to be the universal father of the church. SECTION FIVE OF THE FIFTH AND SIXTH Rev 8: 13 to 9: 21THE WOE Rev_8:13 Rev 8:13 —And I saw, and I heard an eagle, flying in mid heaven, saying with a great voice,—The King James Version has “ angel” instead of “ eagle.” This is a question of textual criticism which it is unnecessary to give here. The true facts may be derived from either one. Angels have been the usual agents through whom announcements have been made in the visions; but an eagle in the symbol may be the appropriate emblem to proclaim the coming woes. Its cry may have been especially significant for the purpose. The word “ woe” sets the last three trumpets off in a separate class from the four preceding. Revelation 8:13 —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.— Doubtless the “ earth” as John understood it was the Roman Empire. The woes promised then would affect those who dwelt in some part of that empire. Of course all classes, saints and sinners, would be affected more or less. The general results can be seen, though we may not always be able to find definitely what particular thing may be designated by every feature of the vision. Of course the preceding trumpets signified “ woes” too, but these three indicated some that were distinctly different.

Verse 1 Revelation Chapter EightRegarding Revelation 8:1. With the first verse of this chapter, one reaches a watershed in the interpretation of Revelation, a moment of decision, that affects the understanding of all that follows. This verse is the pivot upon which the whole interpretation turns, making the problem of its interpretation probably the most important in the whole book. Once the wrong view ofRevelation 8:1 is established in the interpreter’s understanding, it is impossible for the exegesis of subsequent chapters to be correct; and most of the systems of interpreting Revelation are wrong because this verse was either ignored or misunderstood. Observe the verse itself. And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour. (Revelation 8:1) In these brief words, we have all that pertains to the opening of the seventh seal. The half hour of silence does not either include or introduce the seven trumpets, or anything else. Since the sixth seal brought a vision of the Second Advent and final judgment, followed by a special vision of the safety and felicity of the saints (Revelation 7), not only while they are enduring sufferings and tribulations, but also through the final judgment into heaven itself, the most natural question of the soul is, “What will it be like in heaven?” The Scriptural answer to that question is this half hour of silence. It is not revealed. There is not a word in the whole Bible that actually portrays the events following the judgment of the last day, “the day of the Lord.” Even the marvelous two chapters which conclude this prophecy reveal nothing of the events that are to take place afterwards. John himself said, “It is not yet made manifest what we shall be” (1 John 3:2), a statement which is parallel with the thought here. A moment later, we shall note some of the important corollaries that derive from this interpretation; but first, we shall give the interpretation of this verse as found in the writings of others: It is a silence of fearful apprehension.[1] The silence is transitional.[2]It introduces a new series of symbols (the trumpets).[3] It may be a breathing space in the narrative.[4] It is a dread suspense in anticipation of events to follow.[5] All heaven breathlessly awaits the final act of divine judgment.[6] It is a brilliant device for deepening the suspense.[7] It begins a new series of visions, the trumpets.[8] It represents a broken or interrupted whole.[9]The vast majority of commentators hold views similar to those cited here; and the net result of such an interpretation is that of making the trumpets a vision of events coming subsequently and in sequence to the six seals. This we believe to be incorrect. That half hour of silence is a terminus reaching all the way to eternity and summing up all that had been revealed by the opening of the six seals, which disclosed conditions of the whole period between the two Advents of Christ. This understanding of the silence forces the conclusion that whatever else may be revealed in Revelation covers identically the same time period as that covered by the opening of the six seals. A number of scholars discerned this exceedingly important truth: Revelation 6:11 is clearly a reference to the final judgment … the half hour silence is the full content of the seventh seal … the end, after the judgment, is pictured by the silence. This shuts out the possibility of the trumpets and bowls being pictures of historical events subsequent to the seals … They present different aspects of the same time period as the seals.[10] Each new series of visions (trumpets and bowls) both recapitulates and develops the theme already stated in what has gone before.[11] It is noteworthy that both the seals and the trumpets bring us to the end (Revelation 6:17 Revelation 11:15); and this requires us to recognize some measure of recapitulation, when the narrative backs up and recovers the same ground.[12] He (John) has in mind at this point to double back and present more material.[13] The successive visions (the seals) are paralleled in the trumpets.[14] The arrangement of the trumpets is parallel to that of the seals.[15] Man cannot yet know all of God’s plans (comment on the silence).[16]Others could be cited, but these are enough to show that the interpretation advocated here is by no means unique. This view of the half hour of silence as the totality of the seventh seal stresses the importance of the seventh seal. Roberson objected that such a view, “Does not give the same significance to the seventh seal which the reader is entitled to expect”;[17] but this objection is removed by the view of it as a withholding of any prophecy at all regarding the afterlife, thus making the seventh seal one of the most important and significant things in the whole prophecy. No other solution is adequate.

This confirms the view of the sixth seal as a picture of the final judgment, and clears up the wonderment of many regarding no mention of the end in the seventh seal; but the end has already happened! The silence regards the time after the end, and God is silent with reference to that. Plummer also noted this: The events narrated under the vision of the trumpets are not an exposition of the seventh seal, but a separate supplementary vision. The silence is typical of the eternal peace of heaven, the ineffable bliss of which it is impossible for mortals to comprehend, and which is, therefore, symbolized by silence.[18]The crucial importance of Rev 8:1 requires our study of it to be as thorough as possible. It is the key to our conviction that the prophecy of Revelation is a series of sections, each ending in the final judgment, and all of them therefore parallel and having reference to the same extended time period between the two Advents of Christ, and each of them recapitulating from different viewpoints the events regarding all the world of both believers and unbelievers, with specific references to both classes again and again. This understanding of Revelation dates back many years with this writer, and it was delightfully exciting to discover, far later, the able defense of this view by William Hendriksen. Before glancing at Hendriksen’s argument, the reason why this interpretation came about is significant. In the Old Testament Joseph interpreted the parallel dreams of Pharaoh regarding the seven fat cattle devoured by the seven lean cattle, and the seven good ears of corn consumed by the seven blasted ears which followed them; and the answer God gave to Joseph was, “The dream of Pharaoh is one” (Genesis 41:25). There are far more resemblances in the various series of visions in this prophecy than there were in Pharaoh’s two strange dreams; and this fact long ago led this student to the conclusion that, in a sense, all seven of these sections in Revelation are one. A summary of Hendriksen’s very extensive presentation of this view is:[19]The book consists of seven sections, running parallel, and spanning the whole dispensation between the first and second coming of Christ. Each ends in the judgment day. Both the first trumpet and the first bowl affect the earth (Revelation 8:7 Revelation 16:2); the second trumpet and the second bowl affect the sea; the third trumpet and the third bowl affect the rivers; the fourth in both series refers to the sun. This type of correspondence in the series is extensive, including the divisions into groups of four and three, etc. The same themes appear in all sections: the bliss of the redeemed, the destruction of Christ’s enemies, the judgment of the wicked, divine judgments upon men, trials and persecutions of the church, etc. Even the interludes are similarly constructed. The seven churches addressed at the beginning constitute somewhat of an overture for the whole production; and they suggest a sevenfold division of the whole prophecy. The same promises are repeated in all sections. God shall wipe away all tears appears inRevelation 7:17, and in Revelation 21:4. Many other similarities and resemblances will be pointed out in the notes on the text throughout. The acceptance of the above interpretation does not mean that no specific events in history are prophesied; for it is our conviction that many such things are included, although most of them may not be restricted to specific dates nor limited to any single fulfillment. The fulfillment of the wars and famines under the six seals, for example, has been repeated in many fulfillments throughout history, and will doubtless be fulfilled again and again in the future. [1] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 551. [2] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 153. [3] W. S. Thompson, Comments on Revelation (Memphis, Texas: Southern Church Publications, 1957), p. 87. [4] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 40. [5] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 269. [6] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 646. [7] Martin Kiddle, The Revelation of St. John, The Moffatt New Testament Commentary, p. 144. [8] Leon Morris, Tyndale Commentaries, Vol. 20, The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 119. [9] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 53. [10] Douglas Ezell, Revelations on Revelation (Waco: Word Books, 1977), pp. 44-47. [11] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 106. [12] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 121. [13] Vernard Eller, The Most Revealing Book in the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 104. [14] Ralph Earle, op. cit., p. 555. [15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1079. [16] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 632. [17] Charles H. Roberson, op. cit., p. 52. [18] A. Plummer, The Pulpit Commentary, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 229. [19] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), pp. 23,25, 26,28, and 139. Verse 2 SECTION II(Revelation 8:2 to Revelation 11:19) And I saw the seven angels that stand before God; and there was given unto them seven trumpets. (Revelation 8:2) The pageantry here did not take place during the silence, but after it. “Revelation 2-6 are a preface to the vision of the trumpets."[20]Seven angels that stand before God … It is natural that many should understand these as the seven archangels, and Barclay named them (not from the Bible, of course, but from Tobit): “Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and Remiel.[21] Only one archangel is mentioned in the Bible, Michael; and it seems logical to conclude that there could be only one archangel, the one of highest authority. See more on this in my Commentary on Jude, p. 534. Barclay also thought that “this verse is out of place, due to some copyist’s error”;[22] but such views come from a failure to see this little paragraph as a fitting introduction to the trumpet judgments. There were given unto them seven trumpets … “The reason for only seven angels being mentioned is that there were just seven trumpets to be sounded."[23] The usual view of this place, which is rejected here, is that “the seventh seal becomes the seven trumpets."[24] This series of judgments is new, but it covers the same time period as the seven seals; and there is here a significant difference. Whereas the first four judgments under the seals derived from the sins of people, the first four in the series of the trumpets are the result of what appears to be supernatural intervention. “The trumpets are structured over the same pattern as that of the seals,"[25] “but the judgments under the seals were natural, ordinary occurrences; the supernatural is added here."[26] The trumpet is often mentioned in Scripture in connection with the last things. See 1 Corinthians 15:50 ff and 1 Thessalonians 4:16. [20] A. Plummer, op. cit., p. 230,231. [21] William Barclay, op. cit., p. 41. [22] Ibid., p. 38. [23] John T. Hinds, op. cit., p. 118. [24] Ralph Earle, op. cit., p. 552. [25] Vernard Eller, op. cit., p. 107. [26] Esther Ohstad, Courage for Today, Hope for Tomorrow (Minneapolis, Minnesota: Augsburg Publishing House, 1973), p. 38. Verse 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.Revelation 8:3-6 seems to connect the prayers of the saints with the trumpet judgments; and, in a sense, “it is these prayers that set the judgments in motion."[27]Over the altar … All speculations about where, exactly, this altar is located, and whether or not it is the same as the one mentioned in Revelation 6:9, “are uncalled for."[28] This prophecy does not present any diagram of the heavenly scene which John saw. Any altar is a place where prayers and sacrifices are offered. Having a golden censer … In Revelation 8:5, it is stated that the angel “taketh the censer,” and some writers have expressed wonder as to how he could take it when he already had it; but such quibbles are due to not recognizing the nature of these visions, which “are surrealistic, rather than rational and logically consistent."[29]Much incense that he should add it to the prayers of the saints … We are sure that Beckwith is wrong in supposing that this offering of incense added by the angel to the prayers of the saints was “to add efficacy to the prayers of all Christians."[30] No! The role of an angel does not consist in making the prayers of saints acceptable to God. The mediatorial role of angels does not find a place in New Testament theology.[31]There is only one mediator between God and man, Jesus our Lord (1 Timothy 2:5). The angel here did not produce the incense; it was given to him. “Therefore, the angel is not here represented as giving efficacy to prayers."[32] There is no support whatever here for the mediation either of angels or dead saints. Hendriksen thought the incense given to the angel might “represent our Saviour’s intercession in heaven for the redeemed”;[33] and it also might signify the service which angels perform for those who shall be the heirs of salvation (Hebrews 1:14). The important truth here is the fact that the prayers of God’s people enter into the purpose of God in the forthcoming judgments. [27] Leon Morris, op. cit., p. 120. [28] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 269. [29] George Eldon Ladd, op. cit., p. 124. [30] Isbon T. Beckwith, op. cit., p. 270. [31] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 182. [32] A. Plummer, op. cit., p. 231. [33] William Hendriksen, op. cit., p. 142. Verse 4 And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand.Smoke of the incense … prayers … went up before God … The prayers were heard, and God’s response was at once evident in the sending of judgments upon the earth, symbolized by the casting of fire upon it by the angel with the censer. “The judgments of the wicked, which follow in the trumpet visions constitute the answer to the saints’ prayers."[34]ENDNOTE: [34] A. Plummer, op. cit., p. 232. Verse 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.Filled it with fire, and cast it upon the earth … “This is the main symbolical act."[35] It shows that God’s judgments upon the earth are definitely connected with the prayers of his saints. The most powerful influence on earth is that of prayer; and there are no significant events of earth that do not sustain some relationship to Christian prayers, whether observable by people or not. “This casting of fire also symbolizes that God’s judgments are about to descend upon earth."[36] “The earth here means the entire earth,"[37] and does not mean the land as distinguish from the sea; hence, all the judgments that follow are the answer to prayers. What are the real master powers behind the world, and what are the deeper secrets of our destiny? Here is the astounding answer: the prayers of the saints and the fire of God.[38][35] R. C. H. Lenski, op. cit., p. 271. [36] A. Plummer, op. cit., p. 232. [37] James D. Strauss, op. cit. p. 129. [38] Leon Morris, op. cit., p. 121. Verse 6 And the seven angels that had the seven trumpets prepared themselves to sound.This verse begins the trumpet judgments, and it should be noted that all of them are tempered with mercy, only “the third part” of affected things being involved. “The mercy is greater than the judgment."[39] This is another particular in which the trumpet judgments parallel that of the seals, in which only “the fourth” part was hurt or destroyed. A big difference is that the seal judgments were ordinary events; these are supernatural and represent the direct intervention of God in the progress of the natural order of creation. There is clearly here an echo of the primeval curse upon Adam and his posterity in Genesis 3:17-19, when God intervened to reduce the desirability of the natural environment “for Adam’s sake”; and these judgments show that God is still doing the same thing, and, presumably, for precisely the same reason, “for Adam’s sake.” It was for the spiritual advantage of man that the curse came upon the ground for Adam’s sake, and it must be that the continuing adjustment of human environment by the Father is also for the purpose of making it a little easier for people to set their minds upon the things eternal “The first four of these involve natural catastrophes; the last three fall directly upon men."[40] This motif of four and three appears repeatedly in this prophecy. “This fresh series of disasters does not advance matters any further than the previous seal-series."[41] All of the things in both series concern the life of people in the present dispensation. Referring the judgments to the so-called “Great Tribulation” is a mistake. “The tribulation began with the Cross and resurrection and continues until the end of time."[42]The judgments in this and the following chapter do not need to be identified with any particular time or event. Their fulfillment is multiple and continuous throughout history. As Pieters said: I know them. Have we not ourselves twice, in 1914-1918, and again in 1939-1945, seen the bottomless pit opened, and the heavens darkened by the swarms of evil things that issued from it? Has not the thunder of two hundred million hellish horsemen shaken the earth in our day?[43]The same thing, of course, may be said of countless natural disasters occurring almost every week everywhere on earth. These verses enable people to connect all such disasters with the will of God; and yet God’s purpose is benign. The Lord cursed the ground for Adam’s sake; and the great floods, earthquakes, droughts, volcanoes, etc., all these visitations, are for the same purpose, that evil men may learn repentance and be saved. All such things are depicted, not literally, but symbolically in the trumpet series. [39] J. R. Dummelow, op. cit., p. 1080. [40] George Eldon Ladd, op. cit.. p. 126. [41] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 403. [42] Douglas Ezell, op. cit., p. 47. [43] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1934), p. 130. Verse 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.These first four trumpets are given very briefly, but the last three are presented more extensively. “All of them reveal the active involvement of God in bringing judgment upon a wicked world."[44] Many scholars mention the plagues of Egypt in connection with these, but “the resemblance is only general."[45] The sounding of the first four trumpets results in disaster falling upon the earth, salt water, fresh water, and the sky. “They are God’s judgment upon human sin and are intended to lead men to repentance."[46] “Everything is injured by sin, and nature itself cries out against man and thus appeals to God."[47]Hail … fire … blood … cast upon the earth … Neither hail nor blood can actually “burn up” anything. Such expressions are merely to show the violent and destructive nature of the things foretold. The language is clearly figurative. Some have supposed that these symbolize wars, bloodshed, violence, and social upheavals; but the clear distinction between these first four trumpet visions of judgments upon earth, sea, rivers ,and atmosphere and the three trumpet “woes” directly against “men” seems to say that the first four are not against people directly; although, of course, whatever affects the environment necessarily affects people also. For this reason, we interpret the first four trumpets as the perpetual equivalent of the primeval curse upon the earth “for Adam’s sake.” God does not intend for the sinful race of man to find any earthly situation altogether cozy and comfortable. In the progression of history, less and less of the earth remains habitable. The great dust bowl of the 1930’s in Oklahoma is a tiny example of how the elements themselves are at times hostile “to the land.” Look at the damage visible to the eye all over the world, which has been thus destroyed. The deserts, the badlands, the fertile valleys destroyed by soil erosion, etc., are a few examples. The interlocking and conjunctive nature of the first four trumpet judgments should be noted. They are presented almost simultaneously in a brief six verses, indicating that all four work together, and suggesting that their effect should be understood collectively, all of them working hand in hand to produce a more hostile environment for man in the physical creation that surrounds him. Forest fires, droughts, swamps, rampaging rivers, ice storms, hurricanes, tornadoes, and all such natural disasters have indeed “burnt up” a third of the earth, and the damage is still being done. All of it is God’s response to the wickedness of man; but wicked men also contribute to the progressive damage, as indicated in the final three trumpets. Third part of the trees, and all green grass … The denuding of the earth of a significant part of its forests is an astonishing and spectacular feature of a third of the earth this very day. Travelers in Korea and other oriental countries cannot fail to be impressed with this feature of the landscape; and even in America today, where are the mighty forests? Let any man ask the price of 1,000 board-feet of white pine or black walnut, and he will suddenly be aware that the trumpet of God still sounds over the trees. All the green grass … This is best understood to mean, “All the grass in the one third of the earth mentioned."[48] All these disasters coming upon the land are under the control of God and are limited. Only a minor part of the earth can be affected by such things. Some have called Revelation the Book of Doom; but it is the opposite of that. It is the book which reveals the Father’s limitation and restraint of the doom which already had come when man rebelled against his Creator. [44] Robert H. Mounce, op. cit., p. 184. [45] A. Plummer, op. cit., p. 232. [46] G. B. Caird, op. cit., p. 112. [47] James William Russell, op. cit., p. 633. [48] Leon Morris, op. cit., p. 123. Verse 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; 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.The second judgment falls upon the sea. It is foolish to suppose that John is here merely making imaginative use of the imagery derived from volcanoes, etc. This language goes far beyond any natural phenomenon ever heard of. A literal picture of what is described here is impossible. A third of the ocean turned to blood, and yet two thirds of earth’s shipping still remaining active upon it, is an impossible conception. A third of the ships destroyed, and a third of the creatures in the sea destroyed - the preterists point to certain great naval battles of history; but in truth, no single event of all history could possibly fulfill so terrible a prophecy as this; and yet such interpreters seem to be correct in the view that great maritime disasters are here suggested.

Any particular one? No. It would be an exercise in futility to fasten an identity with this trumpet judgment upon any one of them, except as an example. As an example, we cite the wreck of the great Spanish Armada in 1588, not by a naval battle, but by a great storm, which preserved England from subjection to the regressive tyranny of Spain, and led to the first Thanksgiving Day ever observed in the English-speaking world, and from which our own Thanksgiving Day customs are derived. This is only an example of many maritime disasters, nor may we suppose for an instant that John consciously foretold this. It may be objected that John’s language here cannot be reconciled with such an event; but we ask, what event could be? Furthermore, any naval captain of the Spanish Armada would most likely have agreed that “a burning mountain” had been cast into the sea! The destruction depicted in this vision may not be confined to any one time or locality. The trumpets do not follow the seals in a chronological sequence, but, “Both are being fulfilled side by side in the same epoch."[49] That epoch, of course, is our own. We continue to be amazed at the exhaustive efforts of commentators to find parallels of this in the plagues of Egypt; but absolutely nothing in those judgments is worthy to be compared with these. Therefore, like Lenski, “We do not stress the resemblance of these judgments to those plagues."[50]We cannot leave this prophecy of the “burning mountain” cast into the sea without citing the only literal historical fulfillment of it that is known; and, even in this, the sea did not become blood. On August 27,1883, the 2,623-foot mountain Krakatoa in the Sunda strait of Indonesia literally exploded, burned up completely, and was cast into the sea, the waters where the mountain stood having been 1,000 feet deep ever since.[51]Following this event, atmospheric waves girdled the earth seven times; tidal waves are thought to have destroyed a million lives; some tidal waves reached England, more than 11,000 miles away; and the explosion was actually heard at Bangkok at a distance of 3,000 miles! Thus, within the memory of a few people who have just died, we still have the evidence that the trumpet of God still sounds above the waters of the sea. Of course, we do not think that John prophesied this, nor any other particular disaster; but he surely conveyed the revelation that includes all such things; nor should we for an instant suppose that great maritime disasters belong to the past alone. How inadequate and limited are the interpretations of these prophecies which confine them to obscure events in the history of a single nation some sixteen centuries, or more, in the past! Lenski, and many other respected commentators, applied these two verses (Revelation 8:8-9) to, “Destructive religious delusion, not the old paganism, but a new delusion which will not accept the gospel."[52] While this fits our own age well enough, it appears to us that it is more fittingly applied to the judgments of the trumpet woes. We cannot get away from the inference in these first four trumpets that the judgments do not fall upon people directly, but upon land, sea, river and air. Providential intervention in human environment is meant. “All of these four judgments show that the sin of man can and does adversely affect the rest of creation, which reacts disastrously upon man’s own life."[53][49] A. Plummer, op. cit., p. 234. [50] R. C. H. Lenski, op. cit., p. 278. [51] Encyclopedia Britannica, 1961 edition, Vol. 13, p. 499. [52] R. C. H. Lenski, op. cit., p. 279. [53] F. F. Bruce, op. cit., p. 647. Verse 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; 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.The third angel sounded … Moffatt thought that this part of Revelation came “from Iranian or Mandaean eschatology,"[54] but scholars will continue to fail in their search for the meaning of the New Testament in the writings and folklore of paganism. There fell from heaven a great star … Who was he? There are as many answers as there are writers. He has been identified as: the devil, Lucifer, Atilla the Hun, Pelagius, Origen (Luther’s opinion), Arius, or Pope Gregory the Great! The futurists think of their antichrist.[55] The simple truth is that this angel is not identifiable with any individual, evil person. “Wormwood, symbolical of bitter sorrow (Lamentations 3:19), is the name of this star (Revelation 8:11)."[56]Upon rivers and fountains … How can the waters of rivers and fountains turn into bitter sorrow for people?

Ask any one who ever depended upon wells or fountains that dried up, or who ever survived any great flood of a mighty river. The river which once was life and joy to people became their defeat and their execution. What river? Any one of hundreds all over the world. The rivers of China are a good example of this. The Yangtze Chiang, the Yellow river, also known as the Hwang-ho, and others, cross the mainland of China, descending from the great Tibetan plateau and bearing incredible loads of sediment, the Yangtze Chiang alone depositing over a billion tons of sediment a year[57]and cause incredible flood damages at uncertain intervals. The beds of the rivers are continually being built up by the great sediment load, until finally, the great river strikes out in a new direction, changing course radically, and traversing the most populated area in the world, with the result of the loss of millions of lives and untold property damage. Such floods have been the recurring curse of the Chinese mainland for countless centuries. But this situation is worldwide. There is nothing new in such recurring calamities; never a day passes without news media reference to such things in one part of the world or another; what is revealed in these trumpet visions is that such things are not “mere accidents of nature.” Moreover, they are restrained. Only a minor part of the earth will suffer such things. “The newspapers tell you all about such things,"[58] except that they are God’s warnings that people should repent and turn to God. “Four thousand years of recorded history tell of man’s repeated failure to avoid the destructiveness of floods."[59] Why? A star named Wormwood has fallen upon the rivers and fountains of earth. Who can deny it? Some expositors rely upon a spiritual interpretation of these judgments. For example, Hough wrote: When men turn to wickedness, they tamper with something far more profound than they know. A power comes from above to ruin the very waters upon which the wicked depend for the life they are misusing.[60]Such a view is true, of course; but we believe that something more tangible is meant. This turn of earth’s waters into bitterness is the opposite of the Old Testament event of making the bitter waters of Marah sweet (Exodus 15:25). When people tire of drinking earth’s waters made bitter, may they turn to Christ who is able to make the bitter waters sweet. The reaction of rebellious minds against these judgments should be noted. Some have spoken sarcastically of God’s “killing off large numbers as an object lesson to survivors,” and seem to be resentful; but Caird effectively answered such objections thus: The question mark which death sets over human existence is just as great whether they die soon or late, alone or in company, violently or in their beds. All men must die; and their ultimate destiny is not determined either by the moment or the manner of their death.[61][54] James Moffatt, op. cit., p. 405. [55] R. C. H. Lenski, op. cit., p. 281. [56] William Hendriksen, op. cit., p. 144. [57] Encyclopedia Britannica, 1961 edition, Vol. 23, p. 875. [58] William Hendriksen, op. cit., p. 144. [59] Encyclopedia Britannica, 1961 edition, Vol. 9, p. 385. [60] Lynn Harold Hough, The Interpreter’s Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 429. [61] G. B. Caird, op. cit., p. 113. Verse 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.This is impossible of any literal understanding. If only a third part of the sun was stricken, it could not prevent the two thirds from shining all the time; so the judgment is against the things which are seen in the sky. This probably stands for heavenly intervention in the atmospheric area of man’s environment. Lenski quoted someone’s complaint that the apostle “either forgot or ignored the fact that he has already cleared the heavens of the stars (Revelation 6:13)!"[62] But that is only one of a thousand difficulties encountered by an interpretation that makes these various series of visions (seals, trumpets, and bowls) to be sequential, consecutive, or concerned with successive events. Each series is independent and parallel with reference to the others. Third part … This is repeated five times in this verse, emphasizing the limitation God has placed upon atmospheric disasters, the limitation being for man’s benefit. The purpose of their being permitted at all, and even sent upon the earth, is benign and merciful, having the purpose or design of leading to man’s repentance. What kind of disasters are meant here? Such things as violent weather, radical changes of climate due to sunspots or shifting of the jet stream, and many other changes harmful to man are meant. But do not people know all about such things, claiming to predict the weather and nearly everything else? In a sense, maybe, this is true; but look at exactly this type of change which destroyed the Indian civilization in Frijoles Canyon, an event of quite recent historical times; and there are many other examples of environmental changes that have wrecked whole civilizations. As for man’s being able to predict such things accurately, it is a vain delusion. Not even the daily weather predictions are in any sense accurate.

The trumpet of God has been sounded above all such things, with the result that vast numbers of people are continually being hurt by them; “and the analogy with the other members of this fourfold series shows that that result is intended."[63]Some commentators find the fulfillment of this vision in “particular periods of the Roman empire, or in some notable eclipse of the sun”;[64] but we view such explanations as totally inadequate. “All evils that are due to the abnormal function of the heavenly bodies throughout this entire age are indicated."[65]Lenski gave a spiritual interpretation of this, understanding the darkness as that “which took place in the Greek and Roman Catholic churches, and in many sects, and the folly of men generally."[66] We agree that such things are indeed darkness, but we believe all four of these first trumpets are related to natural judgments upon man’s physical environment. As Roberson pointed out, “No time limit is set on these judgments."[67] They occur again and again repeatedly throughout history. Their aim is the reformation of mankind, not their destruction, a fact which is seen in the oft-repeated limitation, not upon the times of their recurrence, but upon the extent of their destructive power. [62] R. C. H. Lenski, op. cit., p. 282. [63] Isbon T. Beckwith, op. cit., p. 558. [64] A. Plummer, op. cit., p. 235. [65] William Hendriksen, op. cit., p. 144. [66] R. C. H. Lenski, op. cit., p. 282. [67] Charles H. Roberson, op. cit., p. 56. Verse 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.An eagle … Woe, woe, woe … This is intended as an ominous sign, the eagle being chosen perhaps because it is a bird of prey. The rather fanciful notion that, “God uses nature to send his messages to men,"[68] is not likely to be the meaning. God used John the apostle to send this message. The communication with God through nature is quite limited.

The use of this bird, described by Caird as “a vulture, means that there is a theological reason why the woes are to be worse”[69] than the misfortunes caused by the four first trumpets. We cannot agree with those who identify this eagle as “a symbol of Roman legions, some exceptional prophet, Gregory the Great, or even Christ himself."[70] Rist even thought that this eagle might be the living creature with the eagle’s head."[71] Is it any wonder that people get mixed up and confused in their studies of this prophecy? Strauss pointed out that the prophecy here of woes that shall be worse and worse “is in harmony with Paul’s teachings (1 Timothy 3:12)."[72] Smith correctly viewed all of the first four trumpet judgments as “relating to some disaster falling upon the world of nature, and also that this verse is the first appearance of the word translated woe in the Apocalypse."[73] It seems to us that Bruce correctly gave the meaning of the three woes here announced: It is not only in man’s natural environment that the repercussions of his sin are felt; that same sin unleashes demonic forces, uncontrollable by man, which bring woe after woe upon him. These are symbolized by the next three trumpets.[74]Beckwith’s summary of this and the next chapters is also helpful: The first four trumpets are sent directly upon part of the world of nature, and upon men indirectly. The fifth and sixth woes are sent directly upon the persons of men. They assail the whole world and are peculiarly poignant and demonic in character.[75]From these observations, it is clear that the vision of the eagle is transitional, marking the diverse natures of the four first and the three last trumpets. [68] William Barclay, op. cit., p. 46. [69] G. B. Caird, op. cit., p. 117. [70] R. C. H. Lenski, op. cit., p. 284. [71] Martin Rist, op. cit., p. 431. [72] James D. Strauss, op. cit., p. 134. [73] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1072. [74] F. F. Bruce, op. cit., p. 647. [75] Isbon T. Beckwith op. cit., pp. 558,559.

Revelation Chapter VIII by B.W. Johnson The Seventh Seal Opened Summary—The Silence in Heaven. The Seven Angels with the Seven Trumpets. The Incense Offered. The Fire Cast on the Earth. The First Angel Sounds; Hail, Fire, and Blood Follow. The Second Trumpet and the Mountain Cast into the Sea.

The Third Trumpet and the Great Burning Stars. The Fourth Trumpet and the Sun Darkened.In the opening of the seventh chapter we are told that four angels were holding back hurtful winds or destroying agencies until a great work was done for the Church. That work accomplished, the eighth chapter describes how four angels let loose four terrible agencies to a work of destruction. The first four trumpet angels are entirely separated from the remaining three and do a separate work. There ought not to be a doubt that the four agencies let loose by the four trumpet angels of the eighth chapter , are the same as the four hurtful winds held back by the angels in the seventh chapter . Revelation 8:1-2. When he opened the seventh seal. It is the Lamb who opens all the seals. There was silence in heaven about the space of half an hour. There has been a great effort among commentators to interpret the meaning of this silence. I think that it is a hush of awe before the march of the awful judgments about to come, the calm before the storm breaks forth, the oppressive silence before the burst of battle. It is designed to emphasize the events that follow. Revelation 8:2. And I saw. Thus John introduces the vision of each seal. The vision is not the silence in heaven, but what John saw. On this point some commentators make a mistake here. What he saw was the seven angels which stand before God; that is, the angels who act as his immediate ministering servants, to whom were given seven trumpets. The seventh seal, therefore, embraces these angels and their trumpets, and all they do in the following verses belongs to this seal. The seventh and last seal will not be exhausted until the seven trumpet angels have discharged their mission. Revelation 8:3-5. And another angel came and stood over the altar. The scene reveals the altar of the tabernacle, “ a pattern made after heavenly things.” This is the altar of sacrifice from which the coal was always taken to light the incense . This angel receives the incense and offers it upon the golden altar, the altar of incense. The incense is “ the prayers of the saints;” these to reach the throne must be lighted from the altar of sacrifice; or by faith in the blood of the Lamb of God. Revelation 8:4. And the smoke. As the smoke arose before the throne, so the prayers of the saints in the name of the crucified Savior arise to God. The special significance of all this is that in the terrible judgments about to follow, the prayers of the true and faithful saints will still come before God, and his providence will be over them. Revelation 8:5. And the angel… filled it with the fire of the altar, and cast it upon the earth. Fire is usually a symbol of suffering. This fire cast from the altar upon the earth indicates that the judgments of God are about to fall upon it. The earth in the sense used by John is the great Roman Empire, which embraced the civilized world. There followed thunders, etc. These mutterings and the quaking are ominous of the terrible scenes to follow when the angels sound their trumpets. Revelation 8:6. And the seven angels which had the seven trumpets. See verse 2 . There is the utmost deliberation. All must be made ready. The four angels hold back the winds , then there was the silence of half an hour ; now the seven angels prepared themselves to sound. This implies that all things were being made ready for the great events to follow. Trumpets. The trumpet is used to give a signal. Usually it implied the march or charge of armies. See Joe 2:1 Joe 2:15 ; Jeremiah 4:5 <>; Ezekiel 33:1-6 <>. Sometimes it calls the people to worship. See Numbers 31:6 ; 1 Chronicles 15:24 <>. The reader will see that the first is likely to be the significance here. Revelation 8:7. The first angel sounded. When the trumpet sounded there followed the wonderful scenes described. When the first trumpet is blown John beholds a mighty storm-cloud rush over the earth. From it pour hail and fire mingled with blood. They fall upon the earth and a third part is scorched and blasted. These terms indicate desolation by some kind of judgments. The scene of the desolation is “ the earth,” or the Roman Empire in John’s use of the term. The blood indicates carnage. The scorched and blasted land indicates the devastation of destroying armies. The language implies a terrible destruction descending upon a third of the world known to John. Revelation 8:8-9. And the second angel sounded. Then the scene changes. Now a great burning mountain is cast into the sea. The sea is the theatre of destruction. Again there is fire and blood indicating carnage and destruction. In the first judgment the third part of the earth suffers; but now a third part of the sea. The symbols imply that some mighty volcanic power shall be turned upon the sea, and make it a scene of awful warfare and destruction. Revelation 8:10-11. And the third angel sounded. With the third trumpet the vision again changes. Now a great, burning, blazing meteor falls upon a third part of the rivers, and upon the fountains of the waters. A “ third part of the earth,” a “ third part of the sea,” and now “ a third part of the rivers” are subjected to judgments. Revelation 8:11. And the name of the star is called Wormwood. That is, it is bitterness, because it shall fill the world with bitter sorrow. A star is a symbol of a great leader. Such a star as this, a blazing meteor, is a symbol of a leader who suddenly appears, rapidly does an awfully baleful work, and then disappears. In some way the rivers will be the scenes of his malign influence. They shall become bitterness and shall be scenes of death. Revelation 8:12. And the fourth angel sounded. Again the scene changes. Now it is the third part of the sun, and of the moon, and of the stars that is smitten, and darkness follows. The sun is a symbol of the supreme ruler, and the moon and stars of inferior dignities. If the Roman emperor, ruler of the world, should be cast from power, his empire overthrown, the consuls, senators, and great men who supported his power be cast to the dust, and a period of intellectual and moral darkness should follow, it would fully meet the symbolism. Revelation 8:13. And I beheld, and heard an angel. An eagle in the Revision. The flight of this messenger through the midst of heaven shows that an epoch has been passed with the four trumpet visions, and that another epoch is about to begin. The voice proclaims, Woe, woe, woe. There are three woes; there are three woe angels. Upon the inhabitants of the earth. Upon the earth as known to John. The geographical scene of those events which are historical must be looked for somewhere within the bounds of the great Roman world. THE .I have explained briefly the symbolical significance of the visions which follow each trumpet blast of the first four angels. The next question is whether history has anything corresponding which follows the overthrow of Paganism and triumph of Christianity as predicted in the sixth seal. Thus far we have a complete correspondence between the series of symbols and the events of history, following each in regular order, events and symbols corresponding. Does this correspondence continue? Do we find that, as the four trumpet blasts are blown, four hurtful agencies long held back (the four winds) rush to the destruction of the Roman Empire? Let us see:

1. About a.d. 400, the “ four winds” could be held no longer. The Goths gathered out of the mysterious lands of the unexplored North, and, like a mighty torrent, threw themselves, a mighty, dauntless, savage host, upon Rome. Barbarous as the Indians of the desert, they left behind their march, scarred, scorched, blackened, bloody and desolated lands. Countries blooming like garden were turned into treeless deserts. In a.d. 409, under Alaric, their king, they descended on Italy. It had not seen the face of a foreign enemy for eight hundred years. At last the hosts gathered around the Imperial City.

After a long siege, in the dead hour of night, the gates were opened by the hands of traitors and the barbarians rushed in. For three days the sack went on before they were glutted with blood and spoil. Then, their leader having died, they retired, loaded with spoil. The iron hail of war, the fire of burning towns and cities, mingled with the blood of the slain defenders, the scorched and blackened lands denuded of their fruit trees, and the grass trodden under foot by the march of armies all correspond surprisingly with the language of the Scripture. It is strange, also, how the infidel Gibbon has chosen the very language of inspiration to describe some of the events of this period. I will quote a few phrases found in his thirty-first chapter and descriptive of the great invasion of Alaric and the Goths. “ The tremendous sound of the Gothic trumpet” stirred the host to invasion. “ At the first sound of the trumpet the Goths left their farms” to rush on in invasion. “ The Gothic conflagration” consumed the empire. “ Blood and conflagration and the burning of trees and herbage marked their path.” Here is surely a remarkable fulfillment of the symbolism that follows the First Trumpet.2.

The second trumpet implies a warfare upon the sea. Let us turn to history.

The Goths completed their work about a.d. 409. About ten years later another mighty horde of northern barbarians was sweeping south. The principal tribe was called the Vandals, from whence our word vandalism. They rushed over Gaul, swept through Spain, leaped over the narrow straits of Gibraltar, and wrested northern Africa from the Roman dominion. Then they threw themselves like a burning mountain upon the sea and filled it with fire and blood. In order that they might assail Rome on the seas and carry their armies to the islands and to Italy, they built fleets and struggled for the mastery of the Mediterranean.

For six hundred years no ship hostile to Rome had disputed the mastery of the sea, but now it becomes the theatre of war. Fleets meet in the shock of battle; the sea is reddened with the blood of the slain; the Roman ensign goes down, dyed in blood; the islands of the sea fall into the hands of the fierce barbarian, and at last, near thirty years after the contest began, their fleets land their armies in Italy, and they rush upon Rome.

The city is besieged, falls, and for fourteen days a pitiless barbarian soldiery spare neither age nor sex. The spoil gathered for eight hundred years, from a hundred conquered nations, is carried away and loaded upon the Vandal fleets, and the blasted, scourged, and pillaged Capital is abandoned as unworthy to be held as a permanent possession. Surely these facts correspond to the Second Trumpet vision. 3. The blazing meteor that follows the sound of the third trumpet has been found to imply some mighty leader who suddenly appears and enters upon a baleful work. Is there such a leader? Before a.d. 440, the Romans knew nothing of the Hungarian nation. About that time there suddenly appeared, as a meteor would flash in the sky, a warrior upon the banks of the river Danube, with eight hundred thousand fighting men under his banners. They had come from the depths of Central Asia, marched north of the Euxine Sea through Russia, and now knocked at the river boundary of the Roman Empire.

Overcoming opposition to their passage of the Danube, they rushed westward, crossed the river Rhine, and on the river Marne were met in conflict by the hosts of Rome. The historians tell us that the blood of slaughtered heroes made the river run with blood, and that from one hundred and fifty thousand to three hundred thousand bodies of the dead attested the fury of the conflict. Then they desolated the river Rhine to its mouth. Turning southward, on the banks of the river Rhone, the hosts met again in fury. Then, descending from the Alps, the fierce warrior, on the banks of the river Po, contended for the mastery of Italy. Victorious, he marched southward to seize the imperial prize.

Unable to contend longer, Rome sent a priestly deputation to ask him to depart. By rich bribes and by work on his superstition they succeeded, and he retired, made Buda, on the river Danube, his capital and founded the Hungarian nation. When he died, his followers turned the waters of the Danube from its course, buried him in its bed, and then let them return to flow over the grave of the hero. Beneath the waters of the river Danube still lie the bones of the star called Wormwood, that fell upon the rivers. The trumpets have blown, three awful blows have been struck, and the weakened empire is ready to fall when the fourth trumpet blows. 4. The fourth trumpet. Read again the 12th verse . We have found that the Goths struck their blow about a.d. 409; the Vandals from the sea about a.d. 422; and Attila upon the rivers about a.d. 440. What follows? We are to seek the fulfillment in the next and final invasion of Rome.

It occurred a.d. 476. Odoacer, king of the Heruli, a Northern race, encouraged by the apparent weakness of the falling empire, besieged and took the almost helpless city. Augustulus, the feeble emperor, was hurled down, the Roman Senate that had met for twelve hundred and twenty-eight years, was driven from the Senate chambers, the mighty fabric of the empire fell to the dust, and the great men were humbled never to rise again. Sun, moon, and stars, emperor, princes, and great men, are smitten, lose their power, and cease to give light. Nay, more. There now began the period called by all historians the “ Dark Ages.” The fall of Rome introduced the period when, intellectually and spiritually, the day and night were darkened; when the minds of men were blinded, and when the Church, falling gradually into apostasy, gave forth for ages only a feeble light to human souls.

Again the correspondence is complete. The Third Part.— The third part is named each of these four judgments. The first falls on a third part of the earth the second on a third part of the sea, the third on a third part of the rivers, and the fourth on a third part of the sun, moon, and stars. If they were to fall upon a third part of the great Roman world, (1) upon its land provinces, (2) upon its seas, (3) upon its river systems, and (4) upon emperors and rulers (sun, moon and stars), the whole would thus be fulfilled. This is just what took place. During a great part of the period when the events were taking place which are covered by the seven trumpets, the great Roman world was divided into three parts. Gibbon, Chapter LIII., says: “ From the age of Charlemagne to that of the Crusades, the world (for I overlook the remote monarchy of China) was occupied and disputed by the three great empires, or nations of the Greeks, the Saracens, and the Franks.” “The three great nations of the world, the Greeks, the Saracens, and the Franks, encountered each other on the plains of Italy.”— Chapter LVI. “Three classes of men during the interval are conspicuous, the Saracens, or Arabians, the Latins or Franks, inhabitants of Western Europe, and the Byzantine Greeks.“—Phil.

Inquiries, Part III. These quotations, which might be multiplied, show that during the long period of a thousand years, a period embraced in the fulfillment of the visions of John, the civilized world was divided into three distinct parts, and that these were clearly marked in history. It is upon one of these parts, a third part, the Western third part, called the Latin or Frank part, that all the calamities of the four invasions of Goths, Vandals, Huns, and Heruli fell. It was the Western third part, the Old Roman Empire, which fell forever under their blows.

“THE BOOK OF " Chapter Eight Following the “interlude” of the previous chapter, in which reassuring and comforting scenes concerning the saints were seen, the seventh sealis now opened. For about a half hour, there is silence in heaven (Revelation 8:1).

In contrast to all that happened before, the silence must have been striking! Possibly it signifies awe in heaven for what has already been revealed, or for what is about to be revealed. When God acts, those on earth should be in awe (cf. Habakkuk 2:20; Zechariah 2:13). Should we not expect a similar reaction from His creatures in heaven (Zephaniah 1:7)?

Seven angels are seen standing before God to whom are given seven trumpets. Before they sound the trumpets, another angel with a golden censer comes and stands before the altar. To this angel is given much incense to offer along with the prayers of the saints upon the golden altar before the throne. The smoke of the incense and the prayers of the saints ascend before God from the angel’s hand. Then the angel takes the censer, fills it with fire from the altar, and threw it to the earth. Noises, thunderings, lightnings and an earthquake follow, and the seven angels with the seven trumpets prepare to sound (Revelation 8:2-6).

The scene appears to suggest that the sounding of the seven trumpets and the things to follow is God’s response to the prayers of the saints. It is reminiscent of what Jesus taught in His parable of the persistent widow: “And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them?” (Luke 18:7; cf. also Revelation 6:9-10).

As the first four angels sound their trumpets in turn, the environment in particular is impacted:

• The first trumpet - Hail and fire, mingled with blood, are thrown to earth; a third of the trees and all the green grass were burned up (Revelation 8:7).

• The second trumpet - Something like a great burning mountain is thrown into the sea, turning a third of it into blood; a third of the sea creatures died, and a third of the ships were destroyed (Revelation 8:8-9).

• The third trumpet - A great burning star named Wormwood falls on a third of the rivers and springs of water; a third of the waters became wormwood (a bitter wood) and many men died from the bitter water (Revelation 8:10-11).

• The fourth trumpet - A third of the sun, moon, and stars are struck, so that a third of them were darkened; thus a third of the day and night did not shine (Revelation 8:12).

The first four trumpets may signify natural calamities that God would use in His judgment against apostate Israel who oppressed His people. They are reminiscent of the Egyptian plagues (cf. Exodus 9-10), brought now against herself that is later called “Egypt” (Revelation 11:8). That only a third is affected, along with the symbolism of trumpets, suggests that the purpose of these judgments would be to warn, giving many opportunity to repent.

Before the final three trumpets sound, an angel (or eagle, in some mss) flies through the midst of heaven with loud voice proclaiming a three-fold woe on the inhabitants of the earth (Revelation 8:13). While the first four trumpets were bad enough, the worst was yet to come!

POINTS TO PONDER

• The opening of the seventh seal, the angel with the golden censor, and the sounding of the first four trumpets

• The possible significance of the silence in heaven and the first four trumpets

OUTLINE I. THE SEVENTH SEAL - SILENCE IN HEAVEN (Revelation 8:1) A. THE LAMB OPENS THE SEVEN SEAL (Revelation 8:1 a) B. SILENCE IN HEAVEN FOR ABOUT HALF AN HOUR (Revelation 8:1 b) II. FOR THE OF THE SEVEN (Revelation 8:2-6) A. SEVEN ANGELS (Revelation 8:2)1. Seven angels who stand before God 2. To them were given seven trumpets

B. THE ANGEL WITH THE GOLDEN CENSER (Revelation 8:3-6)1. Came and stood before the altar 2. Was given much incense to offer… a. With the prayers of all the saints b. Upon the golden altar before the throne 3. The smoke of the incense and the prayers of the saints… a. Ascended before God b. From the angel’s hand 4. The angel took the censer… a. Filled it with fire from the altar b. Threw it to the earth – Accompanied by noises, thunderings, lightnings, and an earthquake 5. The seven angels with the seven trumpets then prepared themselves to sound

III. THE FIRST FOUR (Revelation 8:7-12) A. THE FIRST TRUMPET: STRUCK (Revelation 8:7)1. Hail and fire, mingled with blood, thrown to the earth 2. A third of the trees burned up, and all green grass burned up

B. THE SECOND TRUMPET: SEAS STRUCK (Revelation 8:8-9)1. Something like a great burning mountain thrown into the sea 2. A third of the sea became blood; a third of the creatures in the sea died; a third of the ships destroyed

C. THE THIRD TRUMPET: RIVERS AND SPRINGS STRUCK (Revelation 8:10-11)1. A great burning star fell on a third of the rivers and springs of water 2. Named Wormwood, a third of the waters became wormwood; many men died from the bitter water

D. THE FOURTH TRUMPET: HEAVENS STRUCK (Revelation 8:12)1. A third of the sun, moon, and stars struck 2. A third of them were darkened, so that third of the day and night did not shine

IV. THREE-FOLD WOE (Revelation 8:13) A. AN ANGEL (EAGLE?) FLYING THROUGH HEAVEN (Revelation 8:13 a) B. A THREE-FOLD WOE (Revelation 8:13 b)1. “Woe, woe, woe to the inhabitants of the earth” 2. “Because of the remaining blasts of the trumpet of the three angels who are about to sound!”

REVIEW

1. What are the main points of this chapter?- The seventh seal - silence in heaven (Revelation 8:1)

• Preparation for the sounding of the seven trumpets (Revelation 8:2-6)
• The first four trumpets (Revelation 8:7-12)
• Three-fold woe announced (Revelation 8:13)

2. What happened when the Lamb opened the seventh seal? (Revelation 8:1)- There was silence in heaven for about half an hour

3. What did John see next? (Revelation 8:2)- Seven angels standing before God, to whom were given seven trumpets

4. What did another angel do? What was given him? Why? (Revelation 8:3-4)- Come stand before the altar with a golden censer; much incense

• To offer it with the prayers of all the saints upon the golden altar before the throne

5. What did the angel then do with the censer? What then happened? (Revelation 8:5-6)- Filled it with fire from the altar and threw it to the earth

• There were noises, thunderings, lightnings, and an earthquake
• The seven angels with the seven trumpets prepared to sound

6. Describe what happened when the first angel sounded (Revelation 8:7)- Hail and fire, mingled with blood, were thrown to the earth

• 1/3 of the trees were burned up, and all the green grass

7. Describe what happened when the second angel sounded (Revelation 8:8-9)- Something like a great burning mountain was thrown into the sea

• 1/3 of the sea became blood, 1/3 of sea creatures died, and 1/3 of ships destroyed

8. Describe what happened when the third angel sounded (Revelation 8:10-11)- A great burning star (named Wormwood) fell from heaven on 1/3 of the rivers and springs of water

• 1/3 of the waters became wormwood, many men died from the bitter water

9. Describe what happened when the fourth angel sounded (Revelation 8:12)- 1/3 of the sun, moon, and stars were struck

• 1/3 of them were darkened, and 1/3 of the day and night did not shine

10. What did John next see and hear? (Revelation 8:13)- An angel (eagle?) flying through the midst of heaven

• Pronouncing a three-fold woe upon the inhabitants of the earth because of the three remaining trumpets about to sound

Questions by E.M. Zerr On Revelation 81. What seal was opened next? 2. State what followed. 3. For how long did it continue? 4. What did John see then? 5. Tell what was given to them. 6. Where did the other angel stand? 7. What did he have? 8. Tell what was given unto him. 9. With what was he to offer it? 10. On what was he to offer it? 11. Where was this located? 12. Tell what became of the smoke. 13. With what was the censer then filled? 14. What was done with it then? 15. State what resulted in this. 16. What did seven angels have? 17. Tell what they prepared to do. 18. What followed sound of the first angel ? 19. Upon what place were they cast? 20. With what results? 21. What appeared after 2nd angel’s sound? 22. Into what was it cast? 23. State the result. 24. What part of the creatures died? 25. Tell what was destroyed. 26. What fen at sound of the third angel? 27. From where did it fan? 28. What was its appearance? 29. Upon what did it fan? 30. State the name of this star. 31. Ten what it turned into its own likeness. 32. What resulted to men? 33. How were the waters made to become? 34. What bodies smitten at sound of 4th angel? 35. Ten what portion of them was smitten. 36. What part of them was darkened? 37. For how long did the day not shine? 38. And what part of the night? 39. What did John see? 40. Did he hear anything? 41. Where was the angel seen? 42. How was he traveling? 43. What kind of voice was he using? 44. Ten what he pronounced thrice. 45. Upon whom were these to come? 46. Where did these creatures inhabit? 47. Was anything yet to come? 48. By what means were they to sound? 49. Through what beings was this to be done? 50. How many angels were there to sound yet?

Revelation 8:1

Revelation 8:1. The seventh and last seal was opened but nothing took place for half an hour. In the march of events it frequently happens that a lull will come between different campaigns. That is described here as being a silence of half an hour. We recall that when the four angels in Revelation 7:1-3 were prepared to continue the action of God’s judgments against the persecutors of His people, they were told to hold the winds back until the sealing of the faithful had been completed. This half hour silence represents the lull in the judgments while the sealing was being done.

Comments by Foy E. WallaceVerse 1.The silence period (seventh seal)–Revelation 8:1-6.The disclosures of the seventh seal consist in the signals of the seven trumpets, announced in the order of events by the seven angels. The trumpets sounded the beginning of the end of Jerusalem, of the Jewish temple, of Judaism and of all that constituted the Jewish state. It signaled the end of the world of Mat 24:3; Matthew 24:14 –not the inhabited world, but the Jewish world. As the seven trumpets of Jericho, borne and blown by the seven priests, signaled the fall of the Canaanite city standing in the way of Israel’s conquest (Joshua 6:13-21), so did the seven trumpets, sounded successively by the seven angels of Revelation, signal the fall of Jerusalem. They signaled the end of the once “faithful city, turned harlot” (Isaiah 1:21); “the great city, spiritually called Sodom and Egypt where also the Lord was crucified” (Revelation 11:8; Revelation 11:13). It was the end of the apostate Jerusalem which stood in the way of the conquest of the gospel; the Jerusalem that refused the “testimony” which the martyrs under the altar of Rev 6:9 had “held”; the word of God which the same enthroned souls of Rev 20:4 had “witnessed.” It was the Jerusalem of Gal 4:25-26, which was “in bondage with her children.” The old Jerusalem was doomed to destruction before the advance of the “Jerusalem above” of Galatians 4:26, and “heavenly Jerusalem” of Hebrews 12;23, and the “new Jerusalem” of Revelation 21:1 –the church of the new covenant, the “holy city” and “temple” of the Christ who was the Lamb of Revelation. When the angel opened this seventh seal, before the momentous announcements were heard, a dread and awful silence was recorded. “There was silence in heaven about the space of half an hour.”–Revelation 8:1.This scene was in Heaven: It was the place where all of these correlated visions were disclosed. The “silence” here was accentuated by the contrast with the “voices” in the six seals before it. It was the silence of dreadful suspense, fearful expectation, a calm before the storm. The silence period was for the space of half an hour: It was the symbol of pause, the sign of shortness of time. A similarity exists between this silence and the cessation of singers and trumpets in the cleansing of the temple by Hezekiah when the king and all the congregation “bowed themselves and worshipped.” (2 Chronicles 29:1-36) The silence here followed in immediate succession the scene of chapter 7, where all the angels, elders and beings “fell before the throne on their faces, and worshipped God.” The similarity between the cessation of the singers and the silence of the angels was impressive. The former was a cessation of reverent worship, after the “singers sang” and the “trumpeters sounded” at the altars of Hezekiah. The latter was a silence of waiting awe, after the voices of “all the angels” in chapter 7 had ceased; it was a silence significant of what was about to occur in the final scene of the seventh seal.

Revelation 8:2

Revelation 8:2. The events of the seventh seal will include several verses, for there are seven angels involved in the events and all that transpires in connection with them is what was revealed when the seventh seal was broken. The angels were given each a trumpet but they will not all be used in the same series. Four of them will sound one after the other, then will come a halt after which the remaining three will sound. (See verse 13.) Doubtless the first four angels correspond with the four that were holding the four winds that were to bring consternation upon the persecutors of God’s people, which is the reason why the seven angels are divided into separate groups, four and three.

Comments by Foy E. WallaceVerse 2.“And I saw the seven angels which stood before God; and to them were given seven trumpets.”–Revelation 8:2.The angels were the announcers; the trumpets the signals for what had been announced to begin. It followed the vision of “the day of wrath” in the sixth seal, and was a further vision of judgments, of things “shortly” to come to pass, which had been set forth in the six preceding seals. The trumpets of the seventh seal were the signals to proceed to the accomplishment of that which the seals signified.

Revelation 8:3

Revelation 8:3. Incense is a symbol of prayer, and while the judgments of God against the persecutors were preparing, the faithful servants of God were engaged in their devotions to Him. That is why the incense and prayer are combined in this verse.

Comments by Foy E. WallaceVerse 3.“Another angel came and stood at the altar having a golden censer; and there was given unto him much incense that he should offer it with prayers of all the saints upon the golden altar before the throne”–Revelation 8:3.The altar was a place of sacrifice; the throne was a mercy seat. The angel stood at the altar before the throne to join with those who prayed. The angel offered much incense . . . with the prayers of all the saints–This more than usual incense had a significance– the additional incense was because of the prayers of all the saints in contrast with the prayers of only those saints which were under the altar–of chapter six. It was added to the prayers of the great multitude of chapter 7, in behalf of the comparatively few souls of saints under the altar. This superadded prayer in which the angel joined was the same in character and purpose with the prayer of the martyrs in Revelation 6:9, for the Lord to “avenge” their blood. The martyrs had been told to rest, or wait, until the time (see Revelation 6:9-10). The time was about to be signaled, the prayer was about to be answered, joined by all the saints, superadded by the angel; that for which they were to be avenged, for which they were told to wait, was about to be done–it was ready to be executed.

Revelation 8:4

Revelation 8:4. The odor of incense was pleasing to God in the days when such services were required (Exodus 30; Leviticus 16:12-13). and likewise the prayers of faithful servants in the Christian Dispensation are acceptable (1 Peter 3:12).

Comments by Foy E. WallaceVerse 4.“The smoke of the incense which came up with prayers of the saints ascended up before God, out of the angel’s hand”–Revelation 8:4.The smoke ascended in acknowledgment of the prayers being heard, recognized and received at the throne. The incense ascended to God out of the angel’s hand, which was the sign that the answer to the prayers of all the saints, joined with the cry of the souls under the altar, would be forthcoming.

Revelation 8:5-6

Revelation 8:5. Filled it with fire off the altar. In the Mosaic system the priest obtained the fire from the brazen altar with which to burn the incense. The angel followed the same pattern in the symbolical performance, except that after having used some fire for the burning of incense before the golden altar, he got some more fire which he put in the censer (a portable fumigator) and cast it into the earth. This aroused voices like the sound of thun-derings which were the complaints of the foes of truth at the prospect of God’s judgment about to come upon them. So mighty and widespread were these murmurings that John likened them to an earthquake.

Revelation 8:6. The half hour silence is about to end and the four winds are about to be released; the first four angels with trumpets are about to sound.

Comments by Foy E. WallaceVerses 5-6.“The angel took the censer and filled it with the fire of the altar and cast it into the earth: and there were voices, thunderings, lightnings and an earthquake”–Revelation 8:5.The same fire that consumed the incense would speedily destroy the enemies of the saints, and the apostate city of Jerusalem, and the temple of Judaism. The fire-filled censer was cast into the earth.As previously shown “the earth” signified the place of the persecuting powers. The censer filled with the fire of the altar was “cast into the earth” as an act to cause explosion –and the result was symbolized by voices, thunderings, lightning and an earthquake. This was the fourfold sign of the judgments ready to come, gathering as a storm approaches with thunderings, and the earthquake signified the shaking of persecuting powers. The four angels and four trumpets were four signs that these events were about to break in fury. “And the seven angels which had the seven trumpets prepared themselves to sound”–Revelation 8:6.The procession of events was ready to begin.

Revelation 8:7

Revelation 8:7. It should be remembered through verse 12 that the plagues symbolized represent the reverses that came upon the Roman Empire which finally resulted in the downfall of the government. The items mentioned arc figurative or symbolic, but they are worded as if literal calamities were being imposed. That is because in a book where certain facts of an immaterial character are predicted in symbols, the events have to be reported as if they were happening literally. Thus we have a hail and electrical storm that causes bloodshed and scorching of much of the vegetation.

Comments by Foy E. WallaceVerse 7.THE OF THE SEVEN (Revelation 8:7 to Revelation 9:21)When the silence of the seventh seal ended, seven angels stood ready, with seven trumpets, to signal the commencement of the series of judgments, woes and plagues. The descriptive language employed in the revelation of these trumpet signals and woes was parallel in character and substance with Luke’s record of the startling signs and the astronomical terrors which the Lord told the disciples would be fulfilled before that generation passed away. (Luke 21:25-26) There is no way to dissociate the record of Matthew and Luke foretelling the destruction of Jerusalem from the visions of Revelation. The earth smitten–(the first trumpet)–Revelation 8:7.“The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.“1. The hail, fire, blood, cast upon earth. These descriptions were symbols of devastation. The earth, as in previous signs, denoted the place of the powers (Ezra 1:2), and here applies to the Jewish powers (Romans 9:28), as the comparison with the records of Matthew and Luke have verified. It is the trumpet of devastation on the land of the Jews, and of judgments on the land beast, the Jewish persecutors. 2. The trees and green grass. These symbols signified that the plague of devastation affected the earth and all that was naturally of it, or the total destruction of that part of the nations represented by the Jewish powers. The meaning of a third part was based on the three woes, one part for each woe of devastation.

Revelation 8:8-9

Revelation 8:8. The judgments of God against the Empire continue as thy second angel sounds his trumpet. Great mountain burning signifies the downfall of some unit of the government. Cast into the sea symbolizes the people (represented by the sea) as feeling the effects of this political downfall. Sea became blood signifies that much bloodshed was suffered among the people caused by the internal disturbances.

Revelation 8:9. All of this is figurative because the literal sea and its vessels of traffic were unharmed by the political confusion. But it gives a picture of what did occur, and in stating an exact percentage as dying we will understand that a great portion suffered but the government was not exterminated.

Comments by Foy E. WallaceVerses 8-9.The sea smitten–(the second trumpet)–Revelation 8:8-9.“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; And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.“1. The burning mountain. The mountain was used to signify a powerful monarchy, as in Amos 4:1 –and the mountain burning with fire in this symbol signified that the powers which hindered the church were seething in the fury of preparation for attack and destruction. The same imagery is used of Israel’s powerful enemies in Isaiah 40:1; Isaiah 41:5. In this vision of the tribulations which were so soon to overwhelm the church, the burning mountain symbolized the lust of war, and it was descriptive of the Roman and Jewish persecuting powers. 2. The mountain cast into the sea. The great burning mountain was seen in the vision as being cast into the sea. The Roman emperor was symbolized as the beast of the sea and was represented as coming up out of the sea: and this symbol evidently signifies that the government which would wage this war against the church would be the empire and its tributary powers. 3. The smitten sea. As earth referred to the Jewish powers in the land of the Jews, the sea signified the Roman powers. The smitten sea meant the destruction of the power of the sea beast–the Roman persecutors ceasing to make war against the church. The creatures of the sea died and the ships were destroyed; all of which were symbolic descriptions of the broken powers of persecution.

Revelation 8:10-11

Revelation 8:10. No change in the general drama takes place, but some special incident is predicted to affect the people unfavorably. A star in symbolical language denotes some leader, and he is here likened to a meteor that. falls to the earth, selecting as its landing place the rivers and fountains of water. That is attacking a vital portion of a country because of the necessity of water.

Revelation 8:11. The name of this star was Wormwood. That is from the Greek word , which Thayer defines, “wormwood, absinthe.” Webster’s -definition of the word is as follows: “A green alcoholic liquor containing oils of wormwood and anise, and other aromatics. Its continued use causes nervous derangement.” It is no wonder, then, that many men died of the waters.

Verse 10-11.The rivers smitten–(the third trumpet)–Revelation 8:10-11.“And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 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.“1. A great star from heaven. The falling star, as in Matthew 24:29, Mark 13:25 and Luke 21:25, represented the downfall of authorities and rulers of the persecuting governments– falling as it were a burning lamp, or torch, as a spent meteor of the heaven, falling from their former power and dominion. The same imagery was in Isaiah’s description of the fall of the Babylonian rulers; the constellations were used as the symbols of their positions, and the same figures of speech were used by the prophet as metaphors of the darkness that settled over the empire in the destruction of ancient Babylon. “The stars of heaven and the constellations thereof shall not give. their light: the sun shall be darkened . . . and the moon shall not cause her light to shine . . . and I will punish the world for their evil and the wicked for their iniquities.” (Isaiah 13:10-11) The Babylonian “world” and its rulers were the objects of the punishment in this passage. The same familiar symbols are employed by Jesus in the records of Matthew, Mark and Luke, and by John in the visions of Revelation, foretelling the ruin of Jerusalem, the doom of Judaism and the downfall of their rulers. 2. And it fell upon rivers, fountains of waters: The smitten rivers are the representations of the drying up of the source of the existing powers. The fountain is the source of a stream; the river is the channel of its flow. When the persecuting powers were smitten the fountain of waters dried up, and the river of their power ceased to carry the evil flow. 3. The waters became wormwood and; many died because they were made bitter. Wormwood was the name of a plant, distinguished for intense bitterness, and used to denote anything offensive and nauseous. The use of it to designate either food or water was a sign of extreme suffering. In this connection the name of the falling star was called Wormwood, for the bitter effects accompanying the downfall of the powers here symbolized, which attended the siege and destruction of Jerusalem. It was so revolting that even the mental picture of the physical putrification turns to nausea, the bitterness of which only wormwood could signify. Matthew’s record says “for then shall be great tribulation such as was not since the beginning of the world to this time, no, nor ever shall be.” (Matthew 24:21) Mark’s record reads: “For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.” (Mark 13:19) Luke tersely says: “For there shall be great distress in the land and wrath upon this people.” (Luke 21:23)

Revelation 8:12

Revelation 8:12. Third part is commented upon at verse 9. This angel gave a sound that resulted in throwing all the luminaries out of order, pitching the country into a state of semi-darkness. It was another shake-up among the leaders of the empire.

Revelation 8:13. The things which happened to the country, when the four winds were turned loose or when the angels sounded, seemed bad enough if that was to be the end of the troubles. But it was not, for there came another angel flying through the midst of heaven, which denotes that he came into the region of the political heavens of the Roman Empire. He pronounced a triple woe on the people to come when the remaining three angels sound their trumpets. Let us bear in mind that we are still reading of things that were revealed when the seventh seal was broken.

Comments by Foy E. WallaceVerses 12-13.The sun smitten–(the fourth trumpet)–Revelation 8:12-13.“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; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!“1. The sun, moon and stars: The blackout of the sun, the moon, and the stars, the darkness of the day and even the denseness of the night are the signs of the stark distress and pall of gloom descriptive of the fourth stroke of the trumpets, in the darkness that settled over the Jewish state and nation. The four trumpets have sounded a cycle of judgments, land, sea, rivers and luminaries, a complete sphere of symbols, envisioning descending distress and tribulation, suffering and sorrow, in signs comparable to the calamities of the seals in the symbols of earthquakes, famine, pestilence and carnage. All of these visions announced with profound proclamations of the trumpet symbols that the time of these terrors was at hand. 2. Angel flying midst heaven: Here is an angel differing from all others of the visions before this scene. This flying angel was the imagery of the eagle, and flying “in the midst of heaven,” was symbolic of a swift messenger of warning to the existing powers of the quickly coming calamities. 3. Saying with a loud voice. The voice of this angel was loud, not in sound, but in meaning–a great voice, a portentous message of immediate importance, revealing its imperative character. The angelic voice vibrated with the intonations of woe–“woe, woe, woe”–in awful refrain to enhance the gravity of the pronouncements. 4. Other voices . . . yet to come. It was “by reason” of three trumpet pronouncements to follow that the flying angel called his woes. The fearful plagues of the four trumpets that had sounded were only a start in the succeeding terrors. The “other voices” were the messages of the angels of the remaining trumpets “yet to come,” which was the “reason” for the flying eagle of woe. In the series of seven trumpets, four had sounded, three remained. The woes of “the other voices” of the three angels and trumpets “yet to sound,” in their respective turns, held forebodings “to the inhabiters of the earth” beyond all that had been theretofore depicted. The “inhabiters of the earth,” does not mean all the people in the world. The “earth” has been defined as the place of the powers to which reference is made and is limited by such reference. Accordingly it sometimes denotes the place of the Jewish powers only, but in other instances both the Jewish and the Roman powers, as the context of the attending signs and pronouncements show. Until now the visions have surrounded Jerusalem, Judaism and the Jews, and the seals and trumpets have revealed and signaled the events that betoken the “end of the world” to them-the Jewish world-the destruction of their state. This is undoubtedly the significance of the expression “end of the world” in Matthew 24:3. On this point Mark records that four of the disciples (Peter, James, John and Andrew) asked Jesus privately, “Tell us, when shall these things be? And what shall be the sign when all these things shall be fulfilled” (Mark 13:3-4). In the threefold account of the same event, the end of the Jewish world, and the attending signs, Matthew, Mark and Luke join in saying the generation to whom he was speaking should not pass “till all these things be fulfilled” (Matthew 24:34); and “till all these things be done” (Mark 13:30); and “till all be fulfilled” (Luke 21:32). It is noteworthy that the three inspired narrators emphasize all the things set forth in the signs would reach their fulfillment in that generation.

Matthew lends even greater force to the already unequivocal statements by his statement in Luke 23:33, “Verily, I say unto you, all these things shall come upon this generation.” By no manner of means can such forthright language be circumvented. Men may talk and write about it but they can neither write nor talk around it. It is so with the opening of the seals and the sounding of the trumpets, the relation to the destruction of Jerusalem, the demolition of the temple, the downfall of Judaism, and the end of the Jewish state is too evident to be controverted. With the “loud voice” of the flying angel, therefore, alerting the “inhabiters of the earth,” the Jewish world, to the crescendo of woes in the “other voices” of the trumpets of the three angels “yet to come”–the vision increases in the forebodings of what was characterized as “men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.” (Luke 21:26) In the grim contemplation of eventualities the hearts of men would fail. And of those very indescribable occurrences, in the successive events connected with the siege and desolation of Jerusalem, there is indisputable evidence to sustain their historicity.