Revelation 8
HindsRevelation 8:1-2
SECTION FOUR
OF FIRST FOUR
- THE SEVENTH SEAL OPENED
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 7:1-3.
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 them.
Revelation 8:3-6
- A VISION
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 sur-prised 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.)
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 repre-sented as prayer or as bearing the prayers up to God.
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 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.
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.
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.
6 And the seven angels that had the seven trumpets pre-pared 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 pre-pared 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 Ro-man 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 de-stroyed. 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. III, p. 131.) It was between the endorsement of Christianity by Constantine and the destruction of Paganism that the seal-ing 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 pow-ers 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 pow-ers that came against the Roman Empire after the death of Theodosius, A.D. 396, must be the ones signified by the four symbolic trumpets.
Revelation 8:7
- OF THE FIRST TRUMPET
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.)
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.” (Vol. III, p. 295, Decline and Fall,)
Revelation 8:8-9
- OF THE SECOND TRUMPET
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 down-fall 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 22, 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; Jer. 47 1, 2.)
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. III, 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 results, 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. III, 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.
Revelation 8:10-11
- OF THE THIRD TRUMPET
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.
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. Genseric, 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 of 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 serted 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.
Revelation 8:12
- OF THE FOURTH TRUMPET
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.
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. III, 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.
Revelation 8:13
SECTION FIVE
OF THE FIFTH
AND SIXTH
Revelation 8:13 to 9:21
- THE WOE
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.
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.
LESSON 14.
THE
Read Rev. 8: 1 to Rev. 9: 21
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What followed the opening of the seventh seal? Ans. Revelation 8:1.
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How many angels stood before God and what was given to them? Ans. Revelation 8:2.
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Where did another angel stand and what did he do? Ans. Revelation 8:3.
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What ascended before God from the angel’s hand? Ans. Revelation 8:4.
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What do the bowls of incense represent? Ans. Revelation 5:8.
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What followed when the angel cast fire on the earth? Ans. Revelation 8:5.
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Then what did the seven angels prepare to do? Ans. Revelation 8:6.
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Tell how the earth was affected by the sounding of the first angel. Ans. Revelation 8:7.
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What happened to the sea, to the creatures in the sea, and to the ships when the second angel sounded? Ans. Revelation 8:8-9.
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What was affected by the sounding of the third angel? Ans. Revelation 8:10.
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What was the name of this star? Ans. Revelation 8:11.
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What was smitten when the fourth angel sounded? Ans. Revelation 8:12.
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The sounding of the other three trumpets was prefaced by what announcement? Ans. Revelation 8:13.
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What fell from heaven when the fifth angel sounded? Ans. Revelation 9:1.
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What did this fallen star do? Ans. Revelation 9:2.
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What came out of the smoke from the abyss? Ans. Revelation 9:3.
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What were the locusts forbidden to harm? Ans. Revelation 9:4.
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How were they to punish those who “have not the seal of God on their forehead?” Ans. Revelation 9:5-6.
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Describe the locusts. Ans. Revelation 9:7-10.
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Who was the king of these locusts? Ans. Revelation 9:11.
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How many woes were then past and how many were to follow? Ans. Revelation 9:12.
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Tell of the death and destruction that followed the sounding of the sixth angel. Ans. Revelation 9:13-19.
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What of those who were not killed with these plagues? Ans. Revelation 9:20-21.