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And when. Καὶ ὅταν , instead of καὶ ὅτε (as in the other seals), is read in A, C, and gives a certain indefiniteness which does not belong to any of the rest (Alford). Ὅτε is, however, found in à , B, P, Andreas. He had opened the seventh seal; he opened. As in the case of the other seals, the silence accompanies the opening (see on Rev_6:1, Rev_6:3, Rev_6:5, etc.). This completes the number, and sets the roll free (Rev_5:1). The contents of the roll do not, however, become visible, nor are they portrayed otherwise than by the silence of half an hour (see on Rev_5:1). There was silence in heaven; there followed a silence (Revised Version); a silence became; i.e. where there had not been silence previously, owing to the praises set forth at the close of Rev_7:1-17. This image may have been suggested by the silence kept by the congregation without, while the priest offered incense within, the temple (cf. Luk_1:10). This thought, too, may have led to the following vision, in which the angel offers incense (Rev_7:3), and in this souse the vision of the trumpets may be said to have grown out of the seventh seal, though a similar act precedes the visions of the seals (see Rev_5:8). But in no other way is there any connection between the two visions; the events narrated under the vision of the trumpets are not an exposition of the seventh seal, but a separate vision, supplementing what has been set forth by the seven seals. 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. In the same way the new name is left unexplained, as something beyond the knowledge of man in this life, and reserved for the life in heaven (see on Rev_3:12). It is the sabbath of the Church's history, into the full comprehension of which man cannot now enter. The interpretation of this seal varies with different writers, according to the view taken of the vision as a whole. Bede, Primasius, Victorinus, Wordsworth, agree in considering that it denotes the beginning of eternal peace. Those who take the preterist view variously assign the silence to
(1) the destruction of Jerusalem (Manrice);
(2) A.D. 312-337 (King);
(3) the period following A.D. 395 (Eiliott);
(4) the millennium (Lange);
(5) the decree of Julian imposing silence on the Christians (De Lyra), etc.;
Vitringa thinks it relates to the time when the Church will be triumphant on earth; Hengstenberg, the astonishment of Christ's enemies; Ebrard, the silence of creation in awe at the catastrophes about to happen; and Dusterdieck, similarly, the silence of those in heaven, waiting for the same events. About the space of half an hour. Most writers are agreed that the half hour represents a short time. But if (as we have indicated above) the silence is typical of the eternal rest of heaven, how can it be short? Possibly the answer is that the shortness refers to the time during which the seer was contemplating this aspect of the vision. He had now arrived at the end; the fate of the Church had been in some measure foreshadowed, and the final assurance is peace in heaven. That part of the fate in store for the Church cannot be expounded by the seer. He is permitted, as it were, to visit the threshold for an instant, and then he is called away. His message is not yet complete; he is summoned to receive yet further revelations. But may not the half hour signify "a long time"? The seer, in his vision, after beholding a succession of events, experiences a pause—complete silence for the space of half an hour. This time would appear almost interminable in such circumstances; and the phrase may therefore be intended to express "an exceedingly lengthened period," such as a stillness of such a length in the midst of numbers would appear to St. John. Here, then, closes the vision of the seals. The first four, prefaced by the assurance of final victory, deal with events more immediately connected with this life, and explain to the suffering Christian of all ages that it is part of God's eternal purpose that he should be exposed to persecution, trial, and temptation while in the world, and that such suffering is not the result of God's forgetfulness or heedlessness. The last three seats refer to three sets of events connected with the life hereafter. The fifth shows the security of those who have departed this life; the sixth portrays the safe gathering of God's own, and the fear and condemnation of the unjust at the judgment day; the seventh affords a prospect rather than a sight of the eternal sabbath of heaven, undescribed because indescribable. The whole is thus completed; the seer is called away to review the ages once more—to behold new visions, which shall impress more fully, and supplement, the truths which the visions of the seals have, in a measure, revealed.
Rev_8:2-6
Form a preface to the vision of the trumpets, and serve both to connect this vision with what has gone before, and to indicate the cause of this further revelation. The series of mysteries embraced under the seals is completed, and has so far accomplished its purpose, which is to fortify the patience of the saints by the assurance of God's providence and their ultimate victory and reward. But this is only one part of the seer's mission; there is not only a message of encouragement to the faithful, but a warning for the worldly and apostate. No doubt the same ground is covered to some extent by both announcements; since what is encouragement and hope for the righteous is judgment for the wicked. But whereas, in the vision of the seals, the punishment of the wicked holds a subsidiary place, being only introduced for the purpose of demonstrating God's protection of the just, in the vision of the trumpets the destruction of the ungodly is the main theme, being intended, like the denunciations of the prophets of old, for a warning to those in sin, if haply any may yet be saved. It may, indeed, be said to be an answer to the cry in Rev_6:10, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" The same lout suffering delay of vengeance tempts the "foolish body" to say in his heart, "There is no God." While by the vision of the seals God is careful not to break the bruised reed, in the vision of the trumpets he vouchsafes a call to those who are less deserving of his consideration and mercy.
(1) The trumpets then form a series of visions denouncing God's judgments against the wicked.
(2) They form an independent vision, and do not grow out of the seventh seal, in the sense of portraying what is intended to be disclosed under that seal. The number seven, alike in the case of the seals and in that of the trumpets, indicates the complete nature of each series, which is moreover demonstrated by their general character.
(3) The incidents depicted are synchronous with those of the seals; that is to say, they relate to the history of mankind front the beginning to the end of time and the commencement of eternity.
(4) As in the case of the seals, they are general indications of God's judgments; and though particular events may be partial fulfilments, the complete fulfilment is in all time.
(5) In their general features there are some points of resemblance and some of difference on a comparison with the seals.
(a) They may be divided into groups of four and three. In both visions the first group of four deals more immediately with the natural world, the last group of three has more connection with the spiritual life.
(b) They terminate in a similar way, in the victory of the redeemed, who sing the praises of God.
(c) In both, greater elaboration or episode occurs after the sixth revelation.
(d) The nature of the seventh seal is undisclosed, and this is to a certain extent paralleled in the trumpets by the silence concerning the third and last woe.
(e) In consonance with the general purpose of the trumpets, there is no preliminary assurance of victory as with the first seal; this is reserved to the end.
(6) Several reasons may be suggested for the employment of the figure of trumpets, by which to announce each vision.
(a) It was the instrument in use among the Israelites for assembling people, either for warlike or peaceful purposes (cf. Num_10:1, Num_10:9, Num_10:10).
(b) It was thus intimately connected with solemn proclamations or the delivery of God's messages of judgment or warning, and is thus used in the New Testament in describing the judgment day (cf. Le 25:9; Amo_3:6; 1Co_15:52; 1Th_4:16).
(c) The use of trumpets on seven days at the destruction of Jericho, the type of all that is worldly, may have suggested the form of the vision here, in the announcement of the judgment and destruction of the world.
Rev_8:2
And I saw the seven angels which stood before God; and to them were given seven trumpets; which stand (Revised Version). "And I saw" introduces the new vision, as in Rev_5:1; Rev_6:1, etc. Probably not during the silence (as Alford), but subsequent to it. "The seven angels" probably refers to a particular order of angels, or rather to those with a special mission; though, with our limited knowledge, it is impossible to determine exactly who they are or what their mission is. The passage in Tobit 12:15 is so similar as to be at once suggested: "I am Raphael, one of the seven holy angels which present the prayers of the saints." But here the seven do not present the prayers of the saints, but another angel does so (verse 3). De Wette and others think the seven are archangels (cf. 1Th_4:16, "With the voice of the archangel, and with the trump of God"). Arethas, Ewald, etc., identify them with "the seven Spirits of God" (Rev_1:4; Rev_4:5; Rev_5:6). Others incline to the opinion that the seven are only distinguished from the other angels by being the seven who sound the trumpets, just as four others are alluded to in Rev_7:1. (On the use of the number seven, see above; also on Rev_1:4; Rev_5:1, etc.)
Rev_8:3
And another angel came. No particular angel is specified. Some writers, unable to accept the passage as meaning that the Church's prayers are offered by means of an angel, prefer to believe that Christ himself is indicated. (Thus Bede, Elliott, Primasius, Vitringa.) But, besides that the difficulty has no real existence, the same expression occurs in Rev_7:2, where there is no doubt of its meaning. Moreover, in no passage of the book is our Lord represented under the form of an angel. With regard to the office of the angels, Alford remarks (while supporting the view that the word here bears the ordinary signification), "They are simply λειτουργικὰ ππνεύματα , and the action here described is a portion of that their ministry. Through whom the prayers are offered, we all know. He is our only Mediator and channel of grace." So also Wordsworth, "The angel is not here represented as giving efficacy to the prayers of all saints, but as taking part in them. There is a communication of prayer between all saints (namely, the saints departed, and the saints on earth), and the holy angels in heaven." And stood at the altar. The Revisers, accepting the reading of à , B, C, Andreas, adopt over the altar. The Authorized reading follows A, P, 1, 17, 36. Alford remarks, " Ἐπί with genitive, not simply juxta, not ante, but super; so that his form appeared above it." The altar has been already mentioned (Rev_6:9). If the view there taken be correct, and the brazen altar of sacrifice intended, the two altars mentioned in this verse are not identical; the second represents the golden altar of incense which stood before the veil (Exo_30:6), but which now stands before the throne of God, the veil having disappeared. This view seems to be the correct one. The second altar is distinguished from the first by the addition of the qualification, "which was before the throne," as well as by the epithet "golden"—facts which are not mentioned in connection with the throne alluded to in Rev_6:9. The order of events followed here, though not given in minute detail, resembles the ceremony of the Jewish worship. In the temple, the priest took burning coals from off the brazen altar, and proceeded to the altar of incense, on which to burn incense (Le Rev_16:12, Rev_16:13). There appears to be a kind of progression in the insight which the seer affords us of the heavenly worship. In Rev_4:1 a door is opened, and St. John sees into heaven; he is, as it were, without the sanctuary. In this place he is permitted to advance in his vision within the sanctuary, and to observe the golden altar. In Rev_11:19 and Rev_15:5 the most holy place is disclosed, and the ark of the covenant is seen. Alford and Dusterdieck believe only one altar is here mentioned, and identify it with that of Rev_6:9. De Wette, Hengstenberg, Wordsworth, think one altar only is intended, and that it is the altar of incense. Bengel, Ebrard, Vitringa, support the view given above. Bossuct says the altar is Christ, to whom the angel brings incense, that is, the prayers of the saints. Having a golden censer. The word λιβανωτός is found only here and in 1Ch_9:29 (LXX.). In the latter place it is rightly rendered "frankincense;" but the meaning here evidently requires "censer." It is described as of gold, in the same way that all the furniture of the heavenly realms is described in the Apocalypse. And there was given unto him much incense. Apparently following the analogy of the temple service, the first angel brings in his golden censer fire from the brazen altar of sacrifice, and now there is "given unto him," by another angel, incense to burn at the golden altar of incense. (For incense, see on Rev_5:8.) That he should offer it with the prayers of all saints; add it unto the prayers of all the saints (Revised Version). The prayers are to be incensed, so as to (typically) render them pure and acceptable to God. Upon the golden altar which was before the throne. That is, probably, the altar of incense, distinct from the altar mentioned earlier in this verse (see above).
Rev_8:4
And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand; and the smoke of the incense with the prayers of the saints went up, etc. (Revised Version). The prayers, accompanied by the incense, and typically purified by it, are received by God. He hears the prayers; and the judgments against the wicked, which follow in the trumpet visions, constitute the answer to them. This makes more probable the view that the following visions are judgments against the world, and not (like the seals) trials to the Church.
Rev_8:5
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth; taketh the censer, and he filled it with the fire of the altar, and cast it upon the earth (Revised Version). The angel now returns to the altar of burnt offering, whence he takes fire, which he casts upon the earth. This action denotes that God's judgments are about to descend on the earth, and it therefore forms the visible token of God's acceptance of the prayers of the saints, and his answer to them. And there were voices, and thunderings, and lightnings, and an earthquake; and there followed thunders, and voices, etc. (Revised Version). The manifestation of God's presence or of his judgments is continually accompanied by awe-striking phenomena, such as are here described (see on Rev_6:12).
Rev_8:6
And the seven angels which had the seven trumpets prepared themselves to sound. This verse takes up and continues the narrative of Rev_8:2; the intervening passage serves to indicate the immediate cause of the judgments now about to descend, viz. the "prayers of the saints" (Rev_8:4). (On the number seven, as signifying a complete number, see Rev_1:4; Rev_5:1, etc.) Cf. the sounding of the trumpets at Jericho, and the other passages quoted in the comment on Rev_8:2.
Rev_8:7
The first angel sounded; and the first sounded (Revised Version). The word "angel" should be omitted here, though found in the other trumpets. The first four are marked off from the last three (as in the case of the seals) by distinctive features. The first four refer to the natural life, while the last three are connected more closely with the spiritual life of man. The first four are connected and interdependent; the last three are distinct and more detached. The last three are specially marked off by the announcement of the angel in Rev_8:13. And there followed hail and fire mingled with blood; mingled in blood. The English Version is ambiguous, but the Greek makes it clear that it is the bail and the fire that are mingled, and that both together are sent in blood. There is an evident likeness between the judgments of the trumpets and the plagues of Egypt. The resemblance is only general, but it serves to corroborate the belief that the trumpets declare God's judgments on the world, not the trials of the Church. The Church is the true Israel which exists uninjured by these manifestations of God's wrath in the midst of the world of Egyptian wickedness. The question next naturally arises—What are the judgments referred to, which are thus to afflict the ungodly while leaving the righteous unhurt; and when and how they are to take place? The answer evidently is—All troubles of the wicked, which are the consequence of misdoing, whether these troubles overtake them in this life or in the life to come. In the words of Alford, "These punishments are not merely direct inflictions of plagues, but consist in great part of that judicial retribution on them that know not God, which arises from their own depravity, and in which their own sins are made to punish themselves." This seems to follow from the view which we haw taken of the trumpet visions. They depict God's judgments on the wicked in all ages. Just as the seal visions were found to relate to the trials of God's people in all time, and the fulfilment is not completed by any one event or series of events, so now the seer is called upon to return, as it were, to his former starting point, and follow out a new path, where he would find displayed the troubles which have afflicted or shall afflict the ungodly. It is very doubtful how much of the imagery used in this series of visions is to be interpreted as applying to some definite event, and how much is to be considered merely as the accessories of the picture, necessitated by the employment of the symbol, and not needing particular interpretation. It is possible that the seer intended first to set forth the judgments which were to descend on those powers which, at the time of the vision, were pressing so heavily upon Christians, and among which the Roman empire held the prominent place. But it also seems probable that the woes symbolized are general types of the judgments in store for the wicked of all ages, perhaps in this life, certainly at the last day. The blood is not found in Exodus. It is mentioned in close connection with hailstones and fire in Eze_38:22, and a similar thought occurs in Joe_2:30. The passage may describe the ruin wrought by war; the consequences of fire and sword. Wordsworth sees the fulfilment in the Gothic invasion of Rome, which descended from the north, here typified by the hailstorm (but see on Rev_16:21). The vision would thus answer to that of the second seal, though with this difference, that under the seal war was permitted as a trial to the Church; here it is sent as God's vengeance against the persecutors. And they were cast upon the earth. "That is," says Wordsworth, "on the earthly power, opposed to Christ and his Church, which is the kingdom of heaven." But the words seem rather to describe the destruction of inanimate creation, as in the seventh plague of Egypt. The punishment would undoubtedly fall upon mankind eventually, though immediately upon the earth and its productions. Vitringa says the earth denotes the Roman empire; the sea, the barbarous races. And the third part of trees was burnt up, and all green grass was burnt up. Insert and the third part of the earth was burnt up, as in the Revised Version. "A third of all the trees, etc., on the earth," rather than "all the trees, etc., on a specified third part of the earth." The third part is almost unanimously considered to represent "a large part, but such that the greater part was still uninjured." We are reminded again of the seventh plague, where "the flax and the barley were smitten: but the wheat and the rie were not smitten" (Exo_9:31, Exo_9:32). Wordsworth interprets the trees to mean the "princes'' of the Roman empire; the grass, the common people. So also Hengstenberg. Elliott thinks "the third part of the earth" denotes the western part of the Roman empire, the eastern and central parts at first escaping the visitation. Bengel sees here a type of the wars of Trajan and Hadrian. Vitringa considers that the famine under Gallus is signified. Renan points to the storms of A.D. 63-68 as the fulfilment.
Rev_8:8, Rev_8:9
And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea. Jer_2:25 contains a somewhat similar description, with, however, a different meaning. There the mountain is the heathen power; here it is the instrument of the punishment of the ungodly world. Alford objects to calling the mountain a volcano, though that, or something of the same nature, seems obviously to be meant. The contiguity of such appearances to St. John in the Isle of Patmos may have suggested the idea. The judgments appear to increase in severity as we go on. The first affects vegetation, thus causing trouble, but not destruction to men; the second begins to affect animal life; the third causes many men to die; and the following ones affect men as direct punishments. The vision may be said generally to typify great trouble and commotion. The figure is used in other places to denote something remarkable and awe inspiring (cf. Mat_21:21; 1Co_13:2; Job_9:5; Job_28:9; Jdg_5:5; 1Ki_19:11; Psa_46:2; Isa_34:3; Isa_54:10; Eze_38:20; Mic_1:4; Nah_1:5). It is also the symbol of a great power. In Isa_2:2 it signifies the Church; in Amo_4:1 an earthly power; in Isa_41:15 the enemies of Israel. We may therefore conclude that a judgment of great magnitude and force is foretold; and though it is possible to point to particular events (such as the overthrow of Rome by the Gothic power) as a fulfilment of the prophecy, yet we must remember that the complete fulfilment will not he accomplished until "all enemies are put under his feet." 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; even they that had life (Revised Version). (On the "third part," see on Isa_41:7.) Whether one third part of the sea, separated in some way from the rest, and all the creatures in that third part, or whether a third part diffused over the whole extent, is meant, it is impossible to say. The whole is a vision, and not subject to natural laws. The meaning is evident. As before, a large part, but not the largest, is signified and this time the judgment is directed against another portion of creation. The sea, as well as the productions of the earth, can be used by God as his agent by which to punish and warn mankind. The attempt to press the vision into a particular application has led to a variety of interpretations. Wordsworth and Elliott both think that the destruction of Roman ships is foretold; the former pointing to the ships as the instruments of commerce and luxury, the latter referring to the destruction of the Roman navy. Bengel, Grotius, Vitringa, see here a vision of war'. Hengstenberg believes the sea to typify this world; the living creatures, mankind; and the ships, villages and towns. Those who place the fulfilment of the vision in time subsequent to the sealing of Rev_7:1-17. fail to see that the trumpets do not follow the seals in chronological order, but that both are being fulfilled side by side in the same epoch; viz. that of the existence of man.
Rev_8:10
And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp. In the Old Testament trouble is foretold under the symbol of darkened stars (cf. Eze_32:7; Joe_2:10). In Mat_24:29 the falling of stars is part of the general picture of the coming of the judgment day. The description here may therefore symbolize an act of judgment—one more of the troubles inflicted by God upon the guilty world. The frequent use of the symbol, star, as a type of one in an exalted position, has led most commentators to interpret the star of individual rulers, especially of those who poisoned the waters of Divine truth by heresy. But it seems more likely that the event here portrayed carries one step further the description of God's vengeance on the wicked, which has been already partially set forth. At first vegetation, then the sea, now the land waters, are smitten. The star, as the means employed by God, is typical of the awe striking nature of the punishment, and is indicative of the fact that the judgment is the act of God, and proceeds directly from heaven, and is not to be attributed to merely natural circumstances. And it fell upon the third part of the rivers, and upon the fountains of waters. Not upon a third part of the fountains, but upon all fountains, just as in Mat_24:7 "all green grass" is visited with the plague. As stated above, another part of creation (and therefore another portion, of mankind) is afflicted. It is, of course, Impossible to point out the complete fulfilment of this judgment, Which is yet being fulfilled, but we may mention as illustrations the trouble caused to man by means of land waters, by floods, by drought, by pestilence. As before, only part suffers from this visitation; the greater part is spared.
Rev_8:11
And the name of the star is called Wormwood. The plant known to us under the name of wormwood is doubtless identical with the Αψινθος of this passage. The present English word is a corruption of wer-mod (equivalent to ware-mood), which may be rendered "mind-preserver," a name given to the plant by the Saxons, on account of its fancied virtues; for it was believed to be a protection against madness. Such properties were formerly frequently ascribed to plants possessing bitter and nauseous tastes, such as that of the wormwood. Varieties of the plant are common in Palestine, and are widely distributed in the world. Among the ancients it was typical of bitter sorrow. Thus Lam_3:19, "Remembering my misery, the wormwood and the gall;" Jer_9:15, "I will feed them with wormwood." Here, therefore, the name indicates the effect of the star, viz. to cause intense trouble and sorrow. And the third part of the waters became wormwood; that is, became bitter as wormwood, that is, charged with sorrow and disaster. The general effect of the incident is described in the name given to the chief actor, as in the case of the fourth seal (see Rev_6:8). And many men died of the waters, because they were made bitter; many of the men. Possibly (though not necessarily) of the men dwelling near the waters. For the first time mention is made of the death of men, though, doubtless, it is implied in the preceding judgments. We may notice the contrast in the miracles of Moses, who sweetened the waters of Marah (Exo_15:1-27.), and of Elisha (2Ki_2:22).
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. Still the created universe is the direct object of these visitations. The planets were smitten, but we are not told with what instrument. As Alford points out, this may teach us not to lay too great stress upon that part of the visions which describes the means. Our attention is to be fixed upon the effect, the stroke, not upon the mountain or the star by whose means the result is attained. (For the signification of the third part, vide supra.) In the Bible, frequent use is made of this figure to express trouble and commotion (see Isa_13:10; Isa_24:23; Jer_15:9; Eze_32:7; Amo_8:9; Mat_24:29). The sun, etc., are also looked upon as examples of stability. Thus Psa_72:5, "As long as the sun and moon endure" (see also Psa_72:17; Psa_89:36). The vision may therefore be suggestive of God's power over things the most permanent and stable, and thus demonstrate to Christians his ability to punish "the ungodly who prosper in the world." Thus Job_9:7 attributes omnipotence to God, "which commandeth the sun, and it riseth not; and scaleth up the stars" (see also Psa_136:8; Jer_31:35). Thus, then, God can turn even the benign influences of the sun and planets into means for the destruction of man. In the countless evils which have their origin in the excess or defect of the power of the sun, we may see an illustration of the fulfilment of this judgment. We may point out that the very existence of such visitations as are here portrayed preclude the possibility of the fulfilment of the trumpet visions being subsequent in time to those of the seals. So as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise; 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. Probably, total darkness for a third part of the day and night is meant; not a third of the usual amount of light during the whole day and night (as Bengel and others). Renan, as a preterist, sees the fulfilment in the eclipses of A.D. 68. De Lyra, Wordsworth, and others see in this judgment a symbol of the infidelity, heresies, apostasies, and confusions in the world in the seventh century and at other times. Vitringa, adopting the historical view, refers the fulfilment to particular periods of the Roman empire.
Rev_8:13
And I beheld, and heard an angel. "An eagle" (Revised Version) is read in à , A, B, Vulgate, Syriac, Coptic, etc., while "angel" is found in P, 1, 16, 34, 47, etc. One manuscript (13) has ἀγγέλου ὡς ἀετοῦ . St. John sees one eagle, the symbol of what is swift and unerring in swooping upon its prey. Thus Job_9:26, "The eagle that hasteth to the prey" (see also Hab_1:8; 2Sa_1:23). This is the meaning of the appearance of the eagle, which announces the swiftness and certainty of the coming woes. De Wette and others unnecessarily understand "an angel in the form of an eagle." De Lyra interprets it as St. John himself. Wordsworth, relying chiefly on the force of εἶς , believes that Christ is signified; but it is extremely doubtful whether the force of the numeral can be pressed so far. Others see a reference to the Roman legions, etc. The figure may have been suggested by Mat_24:28. Flying through the midst of heaven; flying in mid heaven (Revised Version). Not "midway between earth and heaven," but "in the direct line of the sun." The word is found only here and in Rev_14:6 and Rev_19:17. In the former it is rendered as in this place, in the latter it is translated "in the sun." The eagle is thus plainly visible to all. Saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth! "Woe" is followed by "inhabiters" in the accusative case, according to à , B; though the dative is read in A, P, and some cursives. "The inhabiters of the earth" are the ungodly, the worldly, those on whom God's wrath had been invoked by the saints at rest (Rev_6:10), whose prayer is now answered The triple denunciation renders the threatened judgments more emphatic and terrible. By reason of the other voices of the trumpet of the three angels, which are yet to sound; Greek, out of the other voices (denoting front whence the woe proceeds) who are yet to sound. "Trumpet," in the singular, because taken distributively—"of each trumpet." The three woes are described in
(1) Rev_9:1-11;
(2) Rev_9:12-21;
(3) Rev_11:15-19.
They perhaps refer to spiritual troubles. instead of being concerned (as in the case of the first four trumpets) with temporal judgments.
I. WHAT IS INTENDED WHEN WE SPEAK OF PROGRESS BEING APPARENTLY STAYED? There are in the Word of God great promises and prophecies which open up a glorious vision for the future days. There have been also great events which have excited in the Church of God the strongest hopes, and which ever and anon form a restful background. In the retrospect of mighty wonders in days gone by, God's people take heart and hope for the days to come (Isa_51:9-11). To such periods there succeed long years in which either no appreciable advance is made towards the inbringing of the new heavens and the new earth; or if in one direction some progress appears, in another the cause of righteousness seems checked afresh by new developments of error, folly, and sin. Years on years roll by, our towns and cities grow with accelerating rapidity, and a larger area of dense population becomes an area, so much the larger, of religious indifference. The prophets of God are crying, "Flee from the wrath to come." They long for some manifestation of Divine power to startle man. But no. Man goes on sinning. And our God seems a God that "does nothing" (Carlyle). The thunder is rolled up. The lightning is sheathed. There is a prolonged lull. There is "silence in heaven." The sceptic makes use of the quietude to ask, "Where is the promise of his coming?" The careless one settles down at his ease, and cries, "The vision that he seeth is for many days to come." Hollow professors desert in crowds, and go over to the ranks of the enemy. Some faint hearted ones, if they do not hoist the white flag and capitulate, think perhaps their message is over weighted, and cast some of it away. Others, more loyal, continue to give out the message in its fulness, yet are beginning to tremble. Others, again, make the silence a plea for mightier prayer. They cry, "It is time for thee, Lord, to work;" "Arise, O Lord, plead thine own cause." And still—still there is "silence in heaven." No voice is heard from the invisible realms to break in upon the steady course of this earth's affairs, or to arouse and convict a slumbering world!
II. WHAT DOES THIS SILENCE MEAN? This "silence" is liable to be misinterpreted. Perhaps this is the one fact which is a sorer strain on the faith of believers than any other. As Faber plaintively moans—
"He hides himself so wondrously
As if there were no God;
He is least seen when all the powers
Of ill are most abroad."
What does it mean?
1. Negatively.
(1) It does not mean that this world of ours is cut adrift in space, or that the human family are left fatherless and lone. Our Lord Jesus has given us too many assurances to the contrary for us to come to such a conclusion.
(2) Nor does it mean that time is being lost in the development of the plans of God. Catastrophes are not the only means of progress. There is as real an advance when the tiny blade is making its way noiselessly through the sod as when the reapers cry, "Harvest home!"
(3) Nor does it imply that God is indifferent to the sin which he is ever witnessing. "The Lord is not slack," etc.
(4) Nor does it imply that God is working on any other plan than that which he has laid down in the book. The revealed purposes of God as indicated in Scripture, and the plans of God as unfolded in providence, ran upon precisely the same lines (Psa_1:1-6 :21; Psa_74:11).
(5) Nor does The silence mean that God will ultimately let sinners escape with impunity (Rom_2:3, Rom_2:4).
2. Positively. It is intended that we should learn positive lessons from "silence in heaven."
(1) We are not to expect startling providences at every turn of life. Now and then they may come, and do. But they are not the common methods of Divine working. The lightning flash which rends the oak comes occasionally as if to reveal the reserve forces in nature. But the light which falls so gently on the opening eyelids is new every morning.
(2) We are to be guided more by what God says than by what we see before our eyes. The book gives principles which are eternal. This or that event may be but a tiny point of detail, which can only be judged of by the larger whole. God's Word is our only safe guide.
(3) There are other sides to, and other forms of, God's working than those which startle and alarm. Over and above providential working among the nations, there is a living and life-giving Spirit- making all things new." And it is this silent, secret working of God's Spirit by which he will build up "the new Jerusalem." The roar of the cataract startles the ear, but it is the gentler dew which renews the face of the earth. The thunder of the avalanche marks less advance than the silent ripening of the corn.
(4) By the silence of heaven God would test his people's faith, and quicken them to more fervent prayer. There is "silence in heaven" that there may be less silence among the faithful on earth.
(5) God would thus teach us to study principles rather than to gaze on incident. The moment of an earthquake is not the time for the calm and accurate study of science; and times of intense upheaving are not those in which we can master principles; they are rather periods in which we need to put them out to use as the emergency requires. We can only study them when there is "silence in heaven."
(6) Certainly, another reason is that the wicked may have space for repentance (cf. 2Pe_3:9). The most marvellous of all the Divine attributes is his patience.
III. WHAT SHOULD THIS SILENCE TEACH US? AND WHAT EFFECT UPON US SHOULD IT HAVE?
1. Let us learn anew to exercise faith in the spiritual power which God wields by his Spirit, rather than in the material energy which shakes a globe. The greatest work of God is that which is the most still. Newspapers chronicle incident; but who could write an editorial on the growth of a spirit? "The kingdom of God cometh not with observation."
2. Let us use Heaven's time of keeping silence as a time for breaking ours (Isa_62:1, Isa_62:6, Isa_62:7).
3. Let the ungodly make use of the space given for repentance, by turning to the Lord with full purpose of heart. Let them not wait for terrors to alarm. Ice may be shivered into fragments, but it is ice still. Better to let the warm beams of God's love melt the icy soul.
4. Let us lay to heart the certain fact, that, although judgment is delayed, come it will. We know not when. We know not how. But "we must all stand before the judgment seat of Christ."
Rev_8:1-5
I. THE AFFAIRS OF THE KINGDOM OF GOD TOUCH THIS EARTH AT EVERY POINT OF ITS CONCERNS. There are two common defects among Christian people in reflecting on the things of God. Some concern themselves almost exclusively with the outward development of God's kingdom in national life. Others, again, are almost equally absorbed with the aspect of God's work which concerns the salvation of the individual. Both should be included in one view. Each one may begin with himself in his religious concern, but no one may end there. We may, indeed, be thankful that, in the great affairs of worlds, God does not forget our small concerns; at the same time, we should often lose the thought of our own interests in our anxious care for the honour and glory of our Lord and for the growth of his kingdom. The pith of all the concentrated prayers of the saints is, "Thy kingdom come." Earthly thrones, political parties, Church politics, are only of service as they are helping to fulfil the will of God. And never will Christian people attain to the glory of their grand confession till they have public spirit enough to lead them to "seek first the kingdom of God and his righteousness."
II. IN THE DEVELOPMENTS OF GOD'S KINGDOM THE UNFOLDINGS OF EARTH ARE AFFECTED BY AGENCIES ABOVE AND BEYOND IT. The main theme of our text presents us with the glorious and inspiring truth of an angelic ministry. That there should be one bond of moral sympathy uniting holy men and angels is not surprising when both are creatures of God. God uses us. He uses them. They are all ministering spirits. Among them there is no discord. They move in perfect accord with the will of him who sitteth upon the throne, wondering oft, perchance, as they look down upon earth, that it should harbour any treasonable revolt against the throne of God!
III. UPON THIS EARTH A CLAIM HAS BEEN MADE BY ONE IN HUMAN FORM, TO SUPREME SOVEREIGNTY OVER IT—a claim that, as things are, produces violent disturbance. It is true he came "not to judge the world but to save the world;" yet, from the nature of the case, even that saving process involves "sending fire on the earth." Satan is wrought up to fury when his subjects leave his bondage to serve freely their rightful Lord. "When a strong man armed keepeth his palace, his goods are in peace, but when," etc. Kings have risen in revolt against the doctrine that there is another King, one Jesus. Priests are indignant when told that the priesthood of believers renders official priests a sham. Mammon's worshippers are wroth against the claims of Jesus. And, as the result of long, long ages of sin, huge ecclesiastical establishments, despotisms, international confederacies, vast hierarchies, great commercial concerns based on selfishness rather than righteousness, have taken usurped possession. And they must all be overthrown before perfect peace can be brought in. But how it is all to be done the great Lord alone can tell.
IV. THERE ARE TWO POTENT FORCES AT WORK WHICH ARE TO THE PEOPLE OF GOD THE PLEDGE THAT ALL THESE CONFEDERACIES OF EVIL WILL SOONER OR LATER BE BROKEN UP. One of these is the work of the Lord Jesus Christ, followed as it is by his reigning power. In thinking of all these forces which are set forth in the chapter before us, it would be strange indeed if we lost sight of "him who is in the midst of the throne" to direct and inspire the whole. Our Lord's baptism of blood was but the earnest of his after-administrative sway. At his death the prince of this world was (potentially) cast out. "He must reign till he hath put all enemies beneath his feet." And while there is this regal force working earthward from heaven, there is another force working heavenward from earth—even the prayers of the saints. Our Lord himself has revealed the law that prayer is one of the hinges on which the world's movements turn. "Ask, and it shall be given you." And, more than all, he has not only told us to pray, but he has set us a-praying by the energies of his Spirit. Pray we must; pray we will. We cannot help it. Nor will the prayer be lost. God has not vainly said to the seed of Jacob, "Seek ye me."
V. IT IS THE DIVINE APPOINTMENT THAT, AS THE OUTCOME OF THIS DOUBLE FORCE, THERE SHOULD BE A DOUBLE SET OF RESPONSIVE PHENOMENA.
1. There is a new creating force of the Holy Spirit, slowly it may be, but surely, building up the new heavens and the new earth, which will emerge when all that must be shaken and overthrown is put away. This work is essentially and exclusively constructive.
2. There is another kind of agency—the providential—which is largely destructive, which clears the ground for a new advance. It is this overturning force which we have yet to see in action. The Jewish temple and nation had to be overthrown to prepare the way for a new step in advance. Struggle and bloodshed in Italy prepared the way for the downfall of the pope's temporal power. The war in America proved the destruction of slavery. Thus, as we look back on them, we see how destructive action hastens the progress of the world. So it has been. So it will be.
VI. IT IS DISCLOSED TO US IN THIS BOOK THAT MANY OF THE MOST FIERCELY DESTRUCTIVE EVENTS BY WHICH THE ILL IS TO BE OVERTHROWN, are the Divine method of answering his people's prayers. It is in response to prayer that the angel casts fire on the earth. Prayers sent up in calm are answered in storm.
"When we stand with Christ on high,
Looking o'er life's history,"
then—then shall we see more clearly than it is possible to do now, that the most "terrible things" have but prepared the way of the Lord. Difficulty: A difficulty may here suggest itself to some. The question may be asked—But are we to understand that God's saints are expected to pray for, or even that it is right for them to pray for, terrible judgments? We reply—Not so do we understand the matter; but thus: believers pray, "Arise, O God, plead thine own cause;" and then they leave it in the hands of God to answer the prayer in the way which seems best to him. Note: Do not let us be alarmed if, when God rises up, some tremendous shaking occurs. Such shakings must come. Empires, monarchies, kings, tyrannies, priesthoods, visible Churches, hierarchies, creeds, must be shaken. But why? "That those things which cannot be shaken may remain." Let Christians hold fast, watch, pray, wait, in perfect calm. Finally, let all preachers and hearers summon each other out from the prayerless crowd, and gather in among the praying ones. History gives us many an instructive parable. There was once a little company in an upper room—not more than a hundred and twenty—praying. At that very time there sat on his royal seat a Roman emperor, surrounded with all the pomp and power of the world. In the little company in the upper room there was a seed of life and progress that has been fruitful ever since, and is more so now than ever. In the court of Rome there was a worm of corruption silently and surely gnawing all the splendour, and bringing it to utter ruin. If we court the world's smiles and wealth and applause, we may make a show, but only for a time. If ours is the breath of prayer, we shall reign when the pomp of earth has vanished forever away!
Verse 7-Rev 9:21
First trumpet—
Hail and fire mingled with blood are cast upon the earth, and one third part of earth and trees and all green grass is burnt up.
Farrar—Years of burning drought, rains of blood, disastrous conflagrations and earthquake, as those in Lyons, Rome, Jerusalem, Naples, etc..
Elliott—The invasion of the Roman empire by Alaric, King of the Goths.
Second trumpet—
A great mountain is cast into the sea: one third part of the sea, of the creatures therein, and of the ships, is smitten.
Farrar—Great calamities connected with the sea and ships such as those of which the time of Nero furnished abundant instances.
Elliott—The invasion of the Roman empire by Genseric, King of the Vandals.
Third trumpet—
A star falls from heaven: one third part of the rivers and fountains is smitten, and the waters are made bitter.
Farrar—The overthrow of Nero, the ominous failure of the Julian line, and the bitterness occasioned thereby.
Elliott—The invasion of the Roman empire by Attila, King of the Huns (A.D). 433 to A.D. 453).
Fourth trumpet—
A third part of the sun, moon, and stars is smitten.
Farrar—Ruler after ruler, chieftain after chieftain, of the Roman empire, and of the Jewish nation, died by murder or suicide.
Elliott—Final conquest of Rome and the Western empire by Odoacer, King of the Heruli.
Fifth trumpet—
A star falls from heaven: a great swarm of locusts from the abyss.
Farrar—The star = Nero. The host of locusts = demons. Stier is quoted as saying, "In the period between the Resurrection and the fall of Jerusalem, the Jewish nation acted as if possessed by seven thousand demons."
Elliott—The star=Satan. The locusts = the sudden rise of Mohammedanism. The five months = a hundred and fifty years. In 612 Mahomet commenced his prophetic mission. In 762 Christendom was delivered from the terror and persecution of the Saracens.
Sixth trumpet—
The army of the horsemen is seen, numbering two hundred millions, with fire-breathing horses.
Farrar—"The swarms of Orientals who gathered to the destruction of Jerusalem in the train of Titus, and the overwhelming Parthian host which was expected to avenge the ruin of Nero."
Elliott—The Turks from the Euphratean frontier, subverting the empire of Eastern Christendom, and taking Constantinople. The ensign of one, two, or three horsetails marks distinctively the dignity and power of the Turkish pacha. From the loosing the four angels to the slaying the third part of men was an hour, a day, a month, and a year; i.e. 396 years, 118 days, which is just the time from the loosing of the united Turco-Moslem power from the Euphrates to the fall of Constantinople.
That there is, in both the earlier and later series of events given in the above table, a remarkable correspondence between the symbolic pictures in the text and the recorded facts of history, no one who has studied the whole matter can question. Nevertheless, we cannot but agree with a remark of Archdeacon Farrar himself, who, after pointing out the incidents given in the centre column as a fulfilment of the Apocalyptic visions, says," These vaticinations do not belong in the least to the essence or heart of the Apocalypse. They are but passing illustrations of the great principles—the hopes and warnings—which it was meant to inculcate. £ So, also, it is remarked by another singularly able and luminous writer on this book, £ "The predictions of these two chapters are manifold, not single, in their fulfilment. Wherever war has been employed, under God's overruling providence, to humble pride and to break up overgrown and overbearing powers, there have these chapters had an accomplishment again and again, and each separate accomplishment has been in its turn a prediction of the prognostication of the greatest accomplishment and of the last. Those hordes of invading barbarians which broke up the monster empire of Rome, and out of whose conquests modern Europe eventually grew, were one fulfilment—they were not the only fulfilment of these prophecies. Never were the figures of the locust swarms, with their teeth as of lions and their hair as of women, more strikingly exemplified than in those irruptions. But they did not exhaust the prophecies before us. When the mighty power of the French empire at the beginning of this century was broken up by a coalition as of God's hosts mustering for the battle against human pride and human ambition, then was there a new fulfilment, itself prophetic of another and another, till the last of all. The words of God are manifold in their application, just because they deal, not with instances only, but with principles." It is also obvious that since there are given in the tabular form above at least two distinct series of events, illustrating and confirming the prophecy, it is not possible, in the face of such well-known historic facts, to regard the prophecy as fulfilled completely in either. We have deemed it needful, at least once, more fully than is our wont, to draw this out and set it before the eye, that the student may see that in the fact of several fulfilments being already accomplished, there is a distinct proof of the main thesis on which our homiletic exposition of the Apocalypse is based—that we have before us a series of pictures and parables designed to set forth the principles and methods of the Divine government, and the varied fortunes through which God's Church must pass on her way to the consummation of all things. These principles are indicated in the chapters before us, and we will now endeavour to set them forth.
I. THE WORLD IS HERE LOOKED AT AS BEARING A GREAT BURDEN OF SIN. (Rev_9:20, Rev_9:21.) And to such a height is sin seen to rise that it is as if the Most High were practically excluded from his own world. Two classes of evils are specified here—one in which that which is no god is worshipped; another in which the commands of God for the regulation of life are entirely ignored. And these are precisely the two forms in which in every age the claims, of God have been set at nought. That which we call idolatry is such whether man worships idols of wood and stone, or whether he regards matter and force as potentially adequate to all things. Yea, if there be a difference, the idolatry of the heathen is preferable to that of the materialist. For in pagan idolatries the worship is paid to that which is fashioned by the hand of man—or to that which is brought into being by a Supreme Power, as representing the Power which is at the back of all. But in materialism there is no Being of any kind, no Power to which worship is paid. The Maker of all is ignored. Paganism worships that which can neither see, nor hear, nor walk, as representing that which can. But materialism knows no object of worship at all, and is chargeable with the supreme absurdity of attributing the evolution of sight, hearing, thinking, loving, from that which can neither love, think, hear, nor see! It is not, however, the absurdity of this which is noted in the text, but its sin. It is a robbery of God. "If I be a Father, where is my fear? If I be a Master, where is mine honour?" The second form of evil is immorality—murders, sorceries, fornication, thefts—sufficiently suggestive of all the violations of the laws of morals under which this earth groans. And these two evils—irreligion or false religion, and immorality—are the sum of all ill in the world. Could we but see the whole mass of sin in its combination, it would be to us most amazing that the Most High God did not sweep away at once all these abominations. God's patience is the most wonderful of all his attributes. "I have nourished and broug