@Re 8:1-13. SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES.
1. was--Greek, "came to pass"; "began to be."
silence in heaven about . . . half an hour--The last seal having
been broken open, the book of God's eternal plan of redemption is opened
for the Lamb to read to the blessed ones in heaven. The
half hour's silence contrasts with the previous jubilant songs of
the great multitude, taken up by the angels (@Re 7:9-11). It
is the solemn introduction to the employments and enjoyments of the
eternal Sabbath-rest of the people of God, commencing with the Lamb's
reading the book heretofore sealed up, and which we cannot know till
then. In @Re 10:4, similarly at the eve of the sounding of the
seventh trumpet, when the seven thunders uttered their voices, John is
forbidden to write them. The seventh trumpet (@Re 11:15-19) winds up
God's vast plan of providence and grace in redemption, just as the
seventh seal brings it to the same consummation. So also the seventh
vial, @Re 16:17. Not that the seven seals, the seven trumpets, and
the seven vials, though parallel, are repetitions. They each trace the
course of divine action up to the grand consummation in which they all
meet, under a different aspect. Thunders, lightnings, an earthquake,
and voices close the seven thunders and the seven seals alike
(compare @Re 8:5, with @Re 11:19). Compare at the seventh vial,
the voices, thunders, lightnings, and earthquake, @Re 16:18.
The half-hour silence is the brief pause GIVEN TO
JOHN between the
preceding vision and the following one, implying, on the one hand, the
solemn introduction to the eternal sabbatism which is to follow the
seventh seal; and, on the other, the silence which continued during the
incense-accompanied prayers which usher in the first of the seven
trumpets (@Re 8:3-5). In the Jewish temple, musical instruments and
singing resounded during the whole time of the offering of the
sacrifices, which formed the first part of the service. But at the
offering of incense, solemn silence was kept ("My soul waiteth upon
God," @Ps 62:1; "is silent," Margin; @Ps 65:1, Margin),
the people praying secretly all the time. The half-hour stillness
implies, too, the earnest adoring expectation with which the blessed
spirits and the angels await the succeeding unfolding of God's
judgments. A short space is implied; for even an hour is so
used (@Re 17:12 18:10,19).
2. the seven angels--Compare the apocryphal Tobit 12:15, "I am
Raphael, one of the seven holy angels which present the prayers of the
saints, and which go in and out before the glory of the Holy One."
Compare @Lu 1:19, "I am Gabriel, that stand in the presence of God."
stood--Greek, "stand."
seven trumpets--These come in during the time while the martyrs
rest until their fellow servants also, that should be killed as they were,
should be fulfilled; for it is
the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they
should fall (@Re 6:10). All the ungodly, and not merely some one
portion of them, are meant, all the opponents and obstacles in the way
of the kingdom of Christ and His saints, as is proved by @Re 11:15,18,
end, at the close of the seven trumpets. The Revelation becomes more
special only as it advances farther (@Re 13:1-18 16:10 17:18). By
the seven trumpets the world kingdoms are overturned to make way for
Christ's universal kingdom. The first four are connected together; and
the last three, which alone have Woe, woe, woe (@Re 8:7-13).
3. another angel--not Christ, as many think; for He, in Revelation,
is always designated by one of His proper titles; though, doubtless, He
is the only true High Priest, the Angel of the Covenant, standing before
the golden altar of incense, and there, as Mediator, offering up His
people's prayers, rendered acceptable before God through the incense of
His merit. Here the angel acts merely as a ministering spirit (@Heb 1:4), just as the twenty-four elders
have vials full of odors, or incense,
which are the prayers of saints (@Re 5:8), and which they
present before the Lamb. How precisely their ministry, in perfuming the
prayers of the saints and offering them on the altar of incense, is
exercised, we know not, but we do know they are not to be prayed
TO. If
we send an offering of tribute to the king, the king's messenger is not
allowed to appropriate what is due to the king alone.
there was given unto him--The angel does not provide the incense; it
is given to him by Christ, whose meritorious obedience and death are
the incense, rendering the saints' prayers well pleasing to God. It is
not the saints who give the angel the incense; nor are their prayers
identified with the incense; nor do they offer their prayers to him.
Christ alone is the Mediator through whom, and to whom, prayer is to be
offered.
offer it with the prayers--rather as Greek, "give it
TO the
prayers," so rendering them efficacious as a sweet-smelling savor to
God. Christ's merits alone can thus incense our prayers, though the
angelic ministry be employed to attach this incense to the prayers. The
saints' praying on earth, and the angel's incensing in heaven, are
simultaneous.
all saints--The prayers both of the saints in the heavenly rest, and
of those militant on earth. The martyrs' cry is the foremost, and brings
down the ensuing judgments.
golden altar--antitype to the earthly.
4. the smoke . . . which came with the prayers . . . ascended up--rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from @Re 8:3) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (@Re 19:10).
5. cast it into the earth--that is, unto the earth: the hot
coals off the altar cast on the earth, symbolize God's fiery judgments
about to descend on the Church's foes in answer to the saints'
incense-perfumed prayers which have just ascended before God, and those
of the martyrs. How marvellous the power of the saints' prayers!
there were--"there took place," or "ensued."
voices, and thunderings, and lightnings--B places the "voices" after
"thunderings." A places it after "lightnings."
6. sound--blow the trumpets.
7. The common feature of the first four trumpets is, the judgments
under them affect natural objects, the accessories of life, the
earth, trees, grass, the sea, rivers, fountains, the light of the sun,
moon, and stars. The last three, the woe-trumpets (@Re 8:13),
affect men's life with pain, death, and hell. The language is evidently
drawn from the plagues of Egypt, five or six out of the ten exactly
corresponding: the hail, the fire (@Ex 9:24), the
WATER
turned to blood (@Ex 7:19), the darkness
(@Ex 10:21), the locusts
(@Ex 10:12), and perhaps the death (@Re 9:18).
Judicial retribution in kind characterizes the inflictions of the first
four, those elements which had been abused punishing their abusers.
mingled with--A, B, and Vulgate read, Greek, ". . .
IN blood."
So in the case of the second and third vials (@Re 16:3,4).
upon the earth--Greek, "unto the earth." A, B,
Vulgate, and Syriac add, "And the third of the
earth was burnt up." So under
the third trumpet, the third of the rivers is affected: also, under
the sixth trumpet, the third part of men are killed. In @Zec 13:8,9
this tripartite division appears, but the proportions reversed, two
parts killed, only a third preserved. Here, vice versa, two-thirds
escape, one-third is smitten. The fire was the predominant element.
all green grass--no longer a third, but all is burnt up.
8. as it were--not literally a mountain: a mountain-like burning mass.
There is a plain allusion to @Jer 51:25 Am 7:4.
third part of the sea became blood--In the parallel second vial, the
whole sea (not merely a third) becomes blood. The overthrow
of Jericho, the type of the Antichristian Babylon, after which Israel,
under Joshua (the same name as Jesus), victoriously took possession
of Canaan, the type of Christ's and His people's kingdom, is perhaps
alluded to in the SEVEN
trumpets, which end in the overthrow of all
Christ's foes, and the setting up of His kingdom. On the seventh day,
at the seventh time, when the seven priests blew the
seven ram's horn trumpets, the people shouted, and the walls fell
flat: and then ensued the blood-shedding of the foe. A mountain-like
fiery mass would not naturally change water into blood; nor would the
third part of ships be thereby destroyed.
9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (@1Ti 6:5).
10. a lamp--a torch.
11. The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet, @Ex 15:23. ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.
12. third part--not a total obscuration as in the sixth seal
(@Re 6:12,13). This partial obscuration, therefore, comes
between the prayers of the martyrs under the fifth seal, and the last
overwhelming judgments on the ungodly under the sixth seal, at the eve
of Christ's coming.
the night likewise--withdrew a third part of the light which the
bright Eastern moon and stars ordinarily afford.
13. an angel--A, B, Vulgate, Syriac, and Coptic read for
"angel," which is supported by none of the oldest manuscripts, "an
eagle": the symbol of judgment descending fatally from on high; the king
of birds pouncing on the prey. Compare this fourth trumpet and the
flying eagle with the fourth seal introduced by the fourth living
creature, "like a flying eagle," @Re 4:7 6:7,8: the aspect of Jesus
as presented by the fourth Evangelist. John is compared in the
cherubim (according to the primitive interpretation) to a flying eagle:
Christ's divine majesty in this similitude is set forth in the
Gospel according to John, His judicial visitations in the Revelation
of John. Contrast "another angel," or messenger, with "the
everlasting Gospel," @Re 14:6.
through the midst of heaven--Greek, "in the mid-heaven," that
is, in the part of the sky where the sun reaches the meridian: in
such a position as that the eagle is an object conspicuous to all.
the inhabiters of the earth--the ungodly, the "men of the world,"
whose "portion is in this life," upon whom the martyrs had prayed that
their blood might be avenged (@Re 6:10). Not that they sought
personal revenge, but their zeal was for the honor of God against the
foes of God and His Church.
the other--Greek, "the remaining voices."