The document provides commentary on Revelation 8 from multiple scholars. It discusses the symbolism of the silence in heaven for half an hour when the seventh seal is opened. Scholars offer various interpretations, including that it represents anticipation of the events to be revealed, a pause for reflection, or the peace the church experienced after Constantine's victory. The commentary examines the original context and Greek terms used. Overall it explores the meaning and significance of this passage through analyzing different scholarly viewpoints.

1. REVELATIO 8 COMME TARY
EDITED BY GLE PEASE
1
When he opened the seventh seal, there was
silence in heaven for about half an hour.
BAR ES, “And when he had opened the seventh seal - See the notes on Rev_5:1.
There was silence in heaven - The whole scene of the vision is laid in heaven
Rev_4:1-11, and John represents things as they seem to be passing there. The meaning
here is, that on the opening of this seal, instead of voices, thunderings, tempests, as
perhaps was expected from the character of the sixth seal (Rev_6:12 ff), and which
seemed only to have been suspended for a time Rev. 7, there was an awful stillness, as if
all heaven was reverently waiting for the development. Of course this is a symbolical
representation, and is designed not to represent a pause in the events themselves, but
only the impressive and fearful nature of the events which are now to be disclosed.
About the space of half an hour - He did not profess to designate the time exactly.
It was a brief period - yet a period which in such circumstances would appear to be long -
about half an hour. The word used here - ᅧµιώριον hēmiōrion - does not occur elsewhere
in the New Testament. It is correctly rendered “half an hour”; and, since the day was
divided into twelve parts from the rising to the setting of the sun, the time designated
would not vary much from half an hour with us. Of course, therefore, this denotes a brief
period. In a state, however, of anxious suspense, the moments would seem to move
slowly; and to see the exact force of this, we are to reflect on the scenes represented - the
successive opening of seals disclosing most important events - increasing in interest as
each new one was opened; the course of events which seemed to be leading to the
consummation of all things, arrested after the opening of the sixth seal; and now the last
in the series to be opened, disclosing what the affairs of the world would be at the
consummation of all things.
John looks on this; and in this state of suspense the half hour may have seemed an age.
We are not, of course, to suppose that the silence in heaven is produced by the character
of the events which are now to follow - for they are as yet unknown. It is caused by what,
from the nature of the previous disclosures, was naturally apprehended, and by the fact
that this is the last of the series - the finishing of the mysterious volume. This seems to
me to be the obvious interpretation of this passage, though there has been here, as in
other parts of the Book of Revelation, a great variety of opinion as to the meaning. Those
who suppose that the whole book consists of a triple series of visions designed to
prefigure future events, parallel with each other, and each leading to the consummation
of all things - the series embracing the seals, the trumpets, and the vials, each seven in

2. number - regard this as the proper ending of the first of this series, and suppose that we
have on the opening of the seventh seal the beginning of a new symbolical
representation, going over the same ground, under the representations of the trumpets,
in a new aspect or point of view.
Eichorn and Rosenmuller suppose that the silence introduced by the apostle is merely
for effect, and that, therefore, it is without any special signification. Grotius applies the
whole representation to the destruction of Jerusalem, and supposes that the silence in
heaven refers to the restraining of the winds referred to in Rev_7:1 - the wrath in respect
to the city, which was now suspended for a short time. Prof. Stuart also refers it to the
destruction of Jerusalem, and supposes that the seven trumpets refer to seven gradations
in the series of judgments that were coming upon the persecutors of the church. Mr.
Daubuz regards the silence here referred to as a symbol of the liberty granted to the
church in the time of Constantine; Vitringa interprets it of the peace of the millennium
which is to succeed the overthrow of the beast and the false prophet; Dr. Woodhouse and
Mr. Cunninghame regard it as the termination of the series of events which thee former
seals denote, and the commencement of a new train of revelations; Mr. Elliott, as the
suspension of the winds during the sealing of the servants of God; Mr. Lord, as the
period of repose which intervened between the close of the persecution by Diocletian and
Galerius, in 311, and the commencement, near the close of that year, of the civil wars by
which Constantine the Great was elevated to the imperial throne.
It will be seen at once how arbitrary and unsatisfactory most of those interpretations
are, and how far from harmony expositors have been as to the meaning of this symbol.
The most simple and obvious interpretation is likely to be the true one; and that is, as
above suggested, that it refers to silence in heaven as expressive of the fearful
anticipation felt on opening the last seal that was to close the series, and to wind up the
affairs of the church and the world. Nothing would be more natural than such a state of
solemn awe on such an occasion; nothing would introduce the opening of the seal in a
more impressive manner; nothing would more naturally express the anxiety of the
church, the probable feelings of the pious on the opening of these successive seals, than
the representation that incense, accompanied with their prayers, was continually offered
in heaven.
CLARKE, “The seventh seal - This is ushered in and opened only by the Lamb.
Silence in heaven - This must be a mere metaphor, silence being put here for the
deep and solemn expectation of the stupendous things about to take place, which the
opening of this seal had produced. When any thing prodigious or surprising is expected,
all is silence, and even the breath is scarcely heard to be drawn.
Half an hour - As heaven may signify the place in which all these representations
were made to St. John, the half hour may be considered as the time during which no
representation was made to him, the time in which God was preparing the august
exhibition which follows.
There is here, and in the following verses, a strong allusion to different parts of the
temple worship; a presumption that the temple was still standing, and the regular service
of God carried on. The silence here refers to this fact - while the priest went in to burn
incense in the holy place, all the people continued in silent mental prayer without till the
priest returned. See Luk_1:10. The angel mentioned here appears to execute the office of
priest, as we shall by and by see.

3. GILL, “And when he had opened the seventh seal,.... That is, when the Lamb had
opened the seventh and last seal of the scaled book:
there was silence in heaven about the space of half an hour; not in the third
heaven, the seat of the divine Being, of angels and glorified saints, where are hallelujahs
without intermission; but in the church, which is oftentimes signified by heaven in this
book, and where now the throne of God was placed, in that form as described in
Rev_4:4, or rather in the Roman empire: nor is this silence the sum of this seal, or the
only thing in it; for it includes the preparation of the seven angels to take their trumpets,
though none of them were sounded during this period. This space of time some think
refers to the time which elapsed, while the angel, who had incense given him to offer it
with the prayers of saints, did so, and took fire off the altar with his censer, and cast it on
the earth: and while the seven angels had their trumpets given them, and they were
preparing to sound. Others are of opinion that this was only a pause, a breathing time for
John between the former visions and seals, and the following; nothing being said or
done, or anything exhibited to him during this interval; but he was at leisure to reflect on
what he had seen, and to prepare for what was to come. Others understand it of the
amazement of the saints at the judgments of God, which were coming upon the Christian
empire, and of their quiet and silent preparations for these troubles and combats, both
within and without, they were to be exercised with; see Zec_2:13. Others have thought
that this refers to the state of the saints after the day of judgment, when there will be an
entire cessation from persecution and trouble, and when the souls under the altar will
have done crying for vengeance; but this will be not for half an hour only, but to all
eternity; nor will angels and saints be then silent. Rather this is to be understood of that
peace and rest which the church enjoyed upon Constantine's having defeated all his
enemies, when he brought the church into a state of profound tranquillity and ease; and
this lasted but for a little while, which is here expressed by about, or almost half an hour,
as the Syriac version renders it; for in a short time the Arian heresy broke out, which
introduced great troubles in the church, and at last violent persecutions. The allusion is,
as in the whole of the following vision of the angel at the altar, to the offering of incense;
at which time the people were removed from the temple, from between the porch and
altar (l), to some more distant place; and the priest was alone while he offered incense,
and then prayed a short prayer, that the people might not be affrighted lest he should be
dead (m): and who in the mean while were praying in a silent, manner without; see
Luk_1:9; hence the Jews say (n), that the offering of incense atones for an ill tongue, for
it is a thing that is introduced ‫,בחשאי‬ "silently", and it atones for what is done silently, such as
whisperings, backbitings, &c. and they call (o) silence the best of spices, even of those of which
the sweet incense was made.
HE RY, “In these verses we have the prelude to the sounding of the trumpets in
several parts.
I. The opening of the last seal. This was to introduce a new set of prophetical iconisms
and events; there is a continued chain of providence, one part linked to another (where

4. one ends another begins), and, though they may differ in nature and in time, they all
make up one wise, well-connected, uniform design in the hand of God.
II. A profound silence in heaven for the space of half an hour, which may be
understood either, 1. Of the silence of peace, that for this time no complaints were sent
up to the ear of the Lord God of sabaoth; all was quiet and well in the church, and
therefore all silent in heaven, for whenever the church on earth cries, through
oppression, that cry comes up to heaven and resounds there; or, 2. A silence of
expectation; great things were upon the wheel of providence, and the church of God,
both in heaven and earth, stood silent, as became them, to see what God was doing,
according to that of Zec_2:13, Be silent, O all flesh, before the Lord, for he has risen up
out of his holy habitation. And elsewhere, Be still, and know that I am God.
III. The trumpets were delivered to the angels who were to sound them. Still the angels
are employed as the wise and willing instruments of divine Providence, and they are
furnished with all their materials and instructions from God our Saviour. As the angels of
the churches are to sound the trumpet of the gospel, the angels of heaven are to sound
the trumpet of Providence, and every one has his part given him.
JAMISO , “Rev_8:1-13. Seventh seal. Preparation for the seven trumpets. The first
four and the consequent plagues.
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 (Rev_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 Rev_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 (Rev_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, Rev_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 Rev_8:5, with Rev_11:19). Compare at the seventh vial, the voices, thunders,
lightnings, and earthquake, Rev_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 (Rev_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,” Psa_62:1; “is silent,” Margin;
Psa_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 (Rev_17:12; Rev_18:10, Rev_18:19).

5. PULPIT, “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
ofRev_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.

6. 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.
BIBLICAL ILLUSTRATOR, “The silence of heaven
I. The silence of meditation. There is a blessing, which we know not yet, in thought. In
this busy human life it is hard to think. “The world is too much with us.” It drowns the
“still small voice” of God. But in heaven thought will no more be disturbed. There will be
no unsolved perplexities, no distracting fancies. The plan of Creation and Redemption
will be unfolded. The discords of earth will be resolved in the celestial harmony.
II. The silence of adoration. When we see God as He is, we shall praise Him as we ought.
The cloud which spreads between Him and us shall be done away. We shall enter into
that rapture of worship which finds no voice in words. Our soul will lose itself in the
infinite bliss of communion with Him who is its Father and its God.
III. The silence of fruition. All the voices of earth are only so many cryings for something
that is not of earth, but of heaven. They are expressions of a Divine dissatisfaction with
the limitations of our human life. Is there not something that we all desire and cry out for
—to be rich, perhaps, or successful, or happy, or good? And will it not always be a desire,
never fulfilled? Could the dearest wish of our heart be granted to-day, another wish, still
dearer, would arise to-morrow. Every new day dawns with a fresh purity upon our lives,
but in the evening it is stained with failure and sin. We are always sighing for a holiness
which is always unattained and unattainable. Nay, the blessings which God gives us do
not last long. Over all our life there hangs the shadow of death. We are always dreading
to speak that saddest, tenderest word on earth, “Farewell.” There is “silence in heaven,”
because there is no loss nor any boding fear of parting still to come. They who live in the
Divine Presence are sheltered from the storms of time. They are safe for ever and ever.
(J. E. C. Welldon, M. A.)
Thirty minutes in heaven
I. God and all heaven then honoured silence. The full power of silence many of us have
yet to learn. We are told that when Christ was arraigned “He answered not a word.” That
silence was louder than any thunder that ever shook the world. Ofttimes, when we are
assailed and misrepresented, the mightiest thing to say is to say nothing, and the
mightiest thing to do is to do nothing.
II. Heaven must be an eventful and active place. It could afford only thirty minutes of
recess. The celestial programme is so crowded with spectacle that it can afford only one
recess in all eternity and that for a short space.
III. The immortality of a half-hour. Oh, the half-hours! They decide everything. I am not
asking what you will do with the years or months or days of your life, but what of the
half-hours. Tell me the history of your half-hours, and I will tell you the story of your
whole life on earth and the story of your whole life in eternity. Look out for the fragments
of time. They are pieces of eternity.
IV. My text suggests a way of studying heaven so that we can better understand it. The
word “eternity” that we handle so much is an immeasurable word. Now, we have

7. something that we can come nearer to grasping, and it is a quiet heaven. When we
discourse about the multitudes of heaven, it must be almost a nervous shock to those
who have all their lives been crowded by many people, and who want a quiet heaven. (T.
De Witt Talmage.)
Silence in heaven
Are such seasons of quietude—of calm and holy anticipation—needful to be observed
there—and shall we wonder that they are appointed unto us here? You will observe that
to almost all things there are these parentheses. Nature very seldom does her work
without a cessation, where all seems lost and dead. A winter always lies between the
autumn sowing and the spring-time shooting. There are very few providences which
happen to man without delays, which seem as if they had broken their courses. Promises
seem very slow of foot in their travel. And it is generally long to our feelings—after the
prayer has gone up—before the answer falls. Peace does not always come quickly—even
to the strongest faith. And grace does not succeed to grace—nor to joy—in one unbroken
series. Life is full of pause. And these prefaces of God’s works—these introductions—
these heraldings of the great approaches—these subduings of soul—these times to make
ready: they are only the reflections of that which St. John saw passing within the veil:
“There was silence in heaven about the space of half an hour.” Let us cultivate the
heavenly power of “silence.” Let us pray for the angelic gift of “silence.” It is what we all
want. There are many voices—in continuous stream—speaking in the world; some from
within, some from without; voices in the sublime and in the lofty things around us;
voices in very common things, and every little passing event; but you do not hear them.
Why? There is not “silence” enough in the breast. Be more still. Listen for the whispers of
God, and ice whether earth, and heaven, and your own heart also, do net talk sweetly to
you all the day, and all the night, about spiritual things! I advise every one—who wishes
to be a true worshipper, and to improve his communion with God—to exercise complete
“silence.” The spiritual life would often be much the better for more of a devout “silence.”
May it not be that there is, sometimes, more filial love and confidence in the prayer that
does not speak, and cannot speak, than in any oral prayer? And there are some seasons
which specially invite the piety of “silence.” Such a time is those early days of deep
sorrow: “I was as a dumb man that openeth not his mouth.” Such a time is the waiting,
before we begin some work that God has given us to defer Him—like the wilderness to
Moses, or Elijah in Horeb. Such a time is the moment spent with God before we make an
answer. Such a time is the few minutes before prayer; or before a service here; or before
the Holy Communion. Such a time may be at the gates of glory. For it is a pleasant thing
to pass the threshold of eternity “silently.” Does not God—for this very reason—make His
children go through—one after another—alone? (J. Vaughan, M. A.)
Soul-silence
I. Soul-silence often follows great excitement. From the storms of remorse, secular
anxieties, arid social bereavements, the soul of the genuinely Christly arises into a “peace
that passeth all understanding.”
II. Soul-silence is often found absorbing worship.
1. The prayers of saints on earth are of great practical interest in the spiritual
universe.

8. (1) They are offerings that are acceptable to its Supreme Ruler.
(2) In rendering them acceptable to God, His highest spiritual ministers are
deeply engaged.
2. The prayers of saints on earth exert an influence on the things of time.
III. Soul-silence often springs from high expectancy. What wonderful things are before
us all! Were we earnestly waiting for the “manifestation of the sons of God,” waiting the
advent of Him who is to wind up the affairs of the world, how silent should we be! (D.
Thomas, D. D.)
Silence
I. The silence of suppression. “While I kept silence,” David says; that is, while I
suppressed my sense of sin, and sought to check and coerce the tide of free confession.
This is the silence of our fallen nature; our abuse of God’s gift, bestowed upon us for a
very different end. If any of us are thus silent to God, let not night close upon us without
breaking that silence: if conscience accuses us of sin, let it be heard while it may: if any
iniquity of ours is separating between us and God, bring it to Him, and spare it mot, that
it may be forgiven for Christ’s sake, and its chain removed from us by His Holy Spirit.
II. The silence of conviction. First there has been that sullen silence of which we have
spoken; the heart locked up, and refusing to empty itself of its secret. Then, many times,
the first silence has been broken by prevarications, excuses, and self-justifications, going
perhaps even to the length of direct falsehood. Then, in process of time, by patient
hearing and inquiry, these also have been broken down: the false tongue has been
confuted by the force of truth, and every refuge of lies has at length been swept away.
When this is so, then at last there is silence; refreshing by comparison, and, in this life,
certainly in young life, hopeful; till it comes, there is no hope, because the soul is still
trying to say Peace to itself fallaciously. But now there is silence: now may punishment
try its remedial power, being accompanied, as it ever ought to be, with a fall forgiveness.
Now, too, may the sinner, humbled in himself, before others, and before God, listen with
livelier interest to the assurance of God’s forgiveness, to the comfort of the blood of
sprinkling which speaks not to reproach but to console.
III. The silence of preparation. Every real, certainly every great, work of man is prefaced
by a long silence, during which the mind is concentrated upon the object, and possessing
itself with that which is afterwards to be produced. What is all study but the preliminary
to some work, or else to one’s life’s work? It is not in man to be capable of always giving
out, without long processes of taking in. This is the secret of so many barren and
unfruitful ministries, that men are trying to dispense with silence: they are altogether in
public, never in solitude: they are counting their exertions, instead of weighing them,
satisfied if they are always labouring, without forcing themselves to prepare for labour by
silent study, by silent meditation, by silent prayer.
IV. The silence of endurance; that of him who with a noble self-restraint refuses to avail
himself even of a plea which might avail for his deliverance. He is following the example
of One who Himself in the very crisis of His earthly fate exhibited in its fullest glory the
dignity and the majesty of silence.
V. The silence of disapprobation; that silence by which, perhaps most effectively of all,
whether in the society of the young or of the old, a Christian enters his protest against
wrong, and acts as a witness for the truth. Who has not seen the effect of silence, of a

9. Christian, a consistent silence, upon uncharitable or wicked conversation? Before the
presence of disapprobation, however unobtrusive, evil soon shrinks, cowers, and
withdraws itself.
VI. The silence of self-restraint, general and habitual, or else special and particular.
VII. The silence of sorrow, and of sympathy with sorrow.
1. Grief may forget itself (as it is called) for the moment in society, and sorrow for sin
may spend itself—alas! it often does—in fruitless and only half-explicit confessions
and lamentations to man: but these are dangerous as well as vain remedies. In either
case, be silent; only add the words, silent before God. Let Him hear all from you, and,
to speak generally, none else.
2. I spoke, too, of the silence of sympathy. Who has not suffered from the
officiousness of a talking sympathy?
VIII. The silence of awe, the silence of meditation, the silence of prayer, yes, the silence
of praise.
IX. The silence of death. The silence of death may reign around the bed from which a
living soul has departed and on which a dead body lies alone. But it reigned first in the
departing soul itself. At what particular point in the illness isolation began, and the
presence of friends was no longer felt in the dying, varies no doubt with the nature of the
disease, and certainly can by none be defined: but well may it be seen that after a certain
point silence and solitude have taken possession, that there is, to all intents, an
abstraction from things around, and an absorption in things within. (Dean Vaughan.)
Silence
What is silence? Not the absence, the negation of speech, but the pause, the suspension
of speech. Speech is, we all admit, one of God’s choicest gifts to man, for the employment
of which man is specially and awfully responsible. Must not something of the like
sacredness and responsibility belong to that correlative power—the power of silence? As
if to impress this truth upon our minds, Scripture invests silence with circumstances of
peculiar interest and awe. Thus, when Solomon dedicated the Temple to Jehovah, after
that the priests had arranged all the sacred furniture, and completed the solemn service
of consecration, there was silence, and during that silence the glory of the Lord, in the
form of a cloud, so filled the whole building that the priests could not stand to minister
by reason of the cloud. Thus, again, in the text, when the angel “had opened the seventh
seal, there was silence in heaven about the space of half an hour.” Very wonderful and
mysterious is this instance of silence. It was as though, upon the opening of the mystic
seal, events so strange and amazing were to follow throughout the universe, that the very
hosts of heaven were compelled to suspend their worship and adoration in order to
behold and listen! Now, the first sort of silence to which I would call your attention is the
silence of worship, of awe, and reverence. “The Lord is in His holy temple; let all the
earth keep silence before Him.” Such is the canon for worship laid down by Habakkuk;
and it is a canon as much binding upon us as upon those to whom it was originally
addressed. When we come up to the house of prayer, there to meet Christ upon the
mercy-seat—there to hear His voice speaking to us in the read and spoken Word—there
to receive Him into our very souls in the Sacrament of His broken Body and shed Blood
—we are bound to observe the silence of awe and reverence. Except when we open our
lips to join in prayer and praise to God, our attitude within these hallowed walls should

10. be that of silence, of those who are impressed with the sanctity of the place, and who
know and feel that the Almighty God is indeed in their midst. Yes; and it would be well,
could we put more of this holy silence into our religious acts. Our religion shares too
much in the faults of the age in which we live. It is too public, too outspoken, conducted
too much as a business; and so the inner and contemplative element is too much lost
sight of. The silence of self-examination, the silence of the heart’s unsyllabled
supplication, the silence of meditation on the mysteries of redeeming love—these are
forms of silence which every one must observe often who would have the flame of
spiritual life to burn bright and clear in his soul. Then, again, there is the silence of
preparation. Every great work that has ever been achieved has been preceded by this-the
doer making himself ready, by thought and study, for action. Every great achievement,
whether in the moral or the intellectual world, has been in a sense like Solomon’s temple
—it has risen noiselessly, silently, without sound of axe or hammer. Therefore is that
great primary act in religion—the conviction of sin—invariably preceded by deep and
solemn silence, while the sinner stands before God self-accused and self-condemned.
Therefore, also, is silence ever present at all the more solemn passages of our life. Sorrow
—real, genuine sorrow—is ever silent. A cry—a tear—what relief would these be; but they
must not intrude into the sacred ground of sorrow, the sorrow of the just—bereaved
widow or orphan. And so, too, sympathy with sorrow is ever silent. Idle words, or still
idler tears—these are for false comforters, like those who troubled the patriarch Job; the
true sympathy is the sympathy of a look—of the presence of silence, not of uttered
consolation. And now think of that last silence—a silence that we must all experience,
and for which, by silence, we must prepare now—the silence of death. What exactly the
silence of death is, none but the dying can know. May we have known what it was, day by
day, to be many times alone with that God who must then be alone with us, to judge or
else to save. (Charles H. Collier, M. A.)
Silence in heaven
Whatever judgments come down upon the region below, they are seen by the apostle to
be the consequences of activities in the region above. No stroke falls on earth that is not
directed in heaven. The two worlds move in concert. The time-accomplishments of one
world correspond to the time-appointments of another. We have set before us, in
unmistakable symbolism, this truth—That in the developments of God’s plans in
providence, there are times of comparative quietude, during which it seems as if the
progress of things was stayed awhile.
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. 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. 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

11. ranks of the enemy. 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? 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.
(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.
(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.
(5) Nor does the silence mean that God will ultimately let sinners escape with
impunity (Rom_2:8; Rom_2:4).
2. Positively.
(1) We are not to expect startling providences at every turn of life.
(2) We are to he guided more by what God says than by what we see before our
eyes. The book gives principles which are eternal.
(3) There are other sides to, and other forms of, God’s working than those which
startle and alarm.
(4) By the silence of heaven God would test His people’s faith, and quicken them
to more fervent prayer.
(5) God would thus teach us to study principles rather than to gaze on incident.
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.
2. Let us use heaven’s time of keeping silence as a time for breaking ours (Isa_62:1;
Isa_62:6-7).
3. Let the ungodly make use of the space given for repentance, by turning to the Lord
with full purpose of heart.
4. Let us lay to heart the certain fact, that, although judgment is delayed, come it
will. (C. Clemance, D. D.)
EBC, “THE FIRST SIX TRUMPETS.
THE two consolatory visions of chap. 7 have closed, and the Seer returns to that opening
of the seven Seals which had been interrupted in order that these two visions might be
interposed.
Six Seals had been opened in chap. 6; the opening of the seventh follows: -
"And when He opened the seventh seal, there followed silence in heaven about the space
of half an hour. And I saw the seven angels which stand before God; and there were given

12. unto them seven trumpets. And another angel came and stood over the altar, having a
golden censer; and there was given unto him much incense, that he should give it unto
the prayers of all the saints upon the golden altar which was before the throne. And the
smoke of the incense, with the prayers of the saints, went up before God out of the
angel’s hand. And the angel taketh the censer; and he filled it with the fire of the altar,
and cast it upon the earth: and there followed thunders, and voices, and lightnings, and
an earthquake. And the seven angels which had the seven trumpets prepared themselves
to sound (Rev_8:1-6)."
Before looking at the particulars of this Seal, we have to determine the relation in which
it stands to the Seals of chap. 6 as well as to the visions following it. Is it as isolated, as
independent, as those that have come before it; and are its contents exhausted by the
first six verses of the chapter? or does it occupy such a position of its own that we are to
regard the following visions as developed out of it? And if the latter be the case, how far
does the development extend?
In answering these questions, it can hardly be denied that if we are to look upon the
seventh Seal as standing independent and alone, its contents have not the significance
which we seem entitled to expect. It is the last Seal of its own series; and when we turn to
the last member of the Trumpet series at Rev_11:15, or of the Bowl series at Rev_16:17,
we find them marked, not by less, but by much greater, force than had belonged in either
case to the six preceding members. The seventh Trumpet and the seventh Bowl sum up
and concentrate the contents of their predecessors. In the one the judgments of God
represented by the Trumpets, in the other those represented by the Bowls, culminate in
their sharpest expression and their most tremendous potency. There is nothing of that
kind in the seventh Seal if it terminates with the preparation of the Trumpet angels to
sound; and the analogy of the Apocalypse therefore, an analogy supplying in a book so
symmetrically constructed an argument of greater than ordinary weight, is against that
supposition.
Again, the larger portion of the first six verses of this chapter does not suggest the
contents of the Seal Rather would it seem as if these contents were confined to the
"silence" spoken of in Rev_8:1, and as if what follows from Rev_8:2-6 were to be
regarded as no part of the Seal itself, but simply as introductory to the Trumpet visions.
Everything said bears upon it the marks of preparation for what is to come, and we are
not permitted to rest in what is passing as if it were a final and conclusive scene in the
great spectacle presented to the Seer.
For these reasons the view often entertained that the visions to which we proceed are
developed out of the seventh Seal may be regarded as correct.
If so, how far does the development extend? The answer invariably given to this question
is, To the end of the Trumpets. But the answer is not satisfactory. The general symmetry
of the Apocalypse militates against it There is then no correspondence between the last
Trumpet and the last Seal, nothing to suggest the thought of a development of the Bowls
out of the seventh Trumpet in a manner corresponding to the development of the
Trumpets out of the seventh Seal In these circumstances the only probable conclusion is
that both the Bowls and the Trumpets are developed out of the seventh Seal, and that
that development does not close until we reach the end of chap. 16.
If what has now been said be correct, it will throw important light upon the relation of
the Seals to the two series of the Trumpets and the Bowls taken together; while, at the
same time, it will lend us valuable aid in the interpretation of all the three series.
Returning to the words before us, it is said that, at the opening of the seventh Seal, there

13. followed silence in heaven about the space of half an hour. This silence may perhaps
include a cessation even of the songs which rise before the throne of God from that
redeemed creation the voice of whose praise rests not either day or night.1
Yet it is not
necessary to think so. The probability rather is that it arises from a cessation only of the
"lightnings and voices and thunders" which at Rev_4:5 proceed out of the throne, and
which are resumed at Rev_8:5 of the present chapter, when the fire of the altar is cast
from the angel’s censer upon the earth. A brief suspension of judgment is thereby
indicated, a pause by and during which the Almighty would call attention to the
manifestations of His wrath about to follow. The exact duration of this silence, "about the
space of half an hour," has never been satisfactorily explained; and the general analogy of
St John’s language condemns the idea of a literal interpretation. We shall perhaps be
more in accordance with the spirit in which the Revelation is written if we consider - (1)
that in that book the half of anything suggests, not so much an actual half, as a broken
and interrupted whole, five a broken ten, six a broken twelve, three and a half a broken
seven; (2) that in the Gospel of St. John we find on more than one occasion mention
made of an "hour" by which at one time the actions, at another the sufferings, of Jesus
are determined: "Woman, what have I to do with thee? Mine hour is not yet come;"
"Father, save Me from this hour: but for this cause came I unto this hour."2
The "hour" of
Jesus is thus to St. John the moment at which action, having been first resolved on by
the Father, is taken by the Son; and a "half-hour" may simply denote that the course of
events has been interrupted, and that the instant for renewed judgment has been
delayed. Such an interpretation will also be in close correspondence with the verses
following, as well as with what we have seen to be the probable meaning of the "silence"
of Rev_8:1. Preparation for action, rather than action, marks as yet the opening of the
seventh Seal. (1
Rev_4:8; 2
Joh_2:4; Joh_12:27)
That preparation is next described.
St. John saw seven trumpets given to the seven angels which stand before God. In
whatever other respects these seven angels are to be distinguished from the hosts of
angels which surround the throne, the commission now given shows that they are angels
of a more exalted order and a more irresistible power. They are in fact the expression of
the Divine Judge of men, or rather of the mode in which He chooses by judgment to
express Himself. We are not even required to think of them as numerically seven, for
seven in its sacred meaning is the number of unity, though of unity in the variety as well
as the combination of its agencies. The "seven Spirits of God" are His one Spirit; the
"seven churches," His one Church; the "seven horns" and "seven eyes" of the Lamb, His
one powerful might and His one penetrating glance. In like manner the seven Seals, the
seven Trumpets, and the seven Bowls embody the thought of many judgments which are
yet in reality one. Thus also the angels here are seven, not because literally so, but
because that number brings out the varied forms as well as the essential oneness of the
action of Him to whom the Father has given "authority to execute judgment, because He
is a Son of man."*
(*
Joh_5:27)
As yet the seven trumpets have only been given to the seven angels. More has to pass
before they put them to their lips and sound. Another angel is seen who came and stood
over the altar, having a golden censer in his hand. At the opening of the fifth Seal we
read of an "altar" which it was impossible not to identify with the great brazen altar, the
altar of burnt-offering, in the outer court of the sanctuary. Such identification is not so
obvious here; and perhaps a majority of commentators agree in thinking that the altar
now spoken of is rather the golden or incense altar which had its place within the
Tabernacle, immediately in front of the second veil. To this altar the priest on ordinary
occasions, and more particularly the high-priest on the great Day of Atonement, brought

14. a censer with burning frankincense, that the smoke of the incense, as it rose into the air,
might be a symbol to the congregation of Israel that its prayers, offered according to the
Divine will, ascended as a sweet savour to God. It is possible that this may be the altar
meant; yet the probabilities of the case rather lead to the supposition that allusion is
made to the altar of sacrifice in the Tabernacle court; for (1) when the Seer speaks here
and again in Rev_8:5 of "the altar," and in Rev_8:3 of "the golden altar," he seems to
distinguish between the two. (2) The words fire of the altar are in favor of the same
conclusion. According to the ritual of the Law, it was from the brazen altar that fire was
taken in order to kindle the incense,1
while at the same time fire continually burned upon
that altar, but not upon the altar within the Tabernacle. (3) The thought represented by
the symbolism seems to be that the sufferings of the saints gave efficacy to their prayers,
and drew down the answer of Him who says, "Call upon Me in the day of trouble, and I
will answer thee, and thou shalt glorify Me."2
(4) The words of Rev_8:3, the prayers of
all the saints, and the similar expression in Rev_8:4, remind us of the prayers of the fifth
Seal, now swelled by the prayers of those New Testament saints who have been added to
"the blessed fellowship" of the Old Testament martyrs. These prayers, it will be
remembered, rose from beneath the altar of burnt-offering; and it is natural to think that
the same altar is again alluded to in order to bring out the idea of a similar martyrdom.
What we see, therefore, is an angel taking the prayers and adding to them much incense,
so that we may behold them as they ascend up before God and receive His answer. (1
Smith’s Dictionary of the Bible, INCENSE; 2
Psa_50:15)
Further, it ought to be observed that the prayers referred to are for judgment upon sin.
There is nothing to justify the supposition that they are partly for judgment upon, partly
for mercy to, a sinful world. They are simply another form of the cry, "How long, O
Master, the holy and true, dost Thou not judge and avenge our blood on them that dwell
on the earth?"*
They are a cry that God will vindicate the cause of righteousness. (*
Rev_6:10)
The cry is heard, for the angel takes of the fire of the altar on which the saints had been
sacrificed as an offering to God, and casts it into the earth, that it may consume the sin
by which it had been kindled. The lex talionis again starts to view; not merely
punishment, but retribution, the heaviest of all retribution, because it is accompanied by
a convicted conscience, retribution in kind.
Everything is now ready for judgment, and the seven angels which had the seven
trumpets prepare themselves to sound: -
"And the first sounded, and there followed hail and fire mingled with blood, and they
were cast into the earth: and the third part of the earth was burnt up, and the third part
of the trees was burnt up, and all green grass was burnt up (Rev_8:7)."
To think, in interpreting these words, of a literal burning up of a third part of the "earth,"
of the "trees," and of the "green grass," would lead us astray. Comparing the first
Trumpet with those that follow, we have simply a general description of judgment as it
affects the land in contradistinction to the sea, the rivers and fountains of water, and the
heavenly bodies by which the earth is lighted. The punishment is drawn down by a guilty
world upon itself when it rises in opposition to Him who at first prepared the land for the
abode of men, planted it with trees pleasant to the eye, cast over it its mantle of green,
and pronounced it to be very good. Of every tree of the garden, except the tree of the
knowledge of good and evil, might our first parents eat; while grass covered the earth for
their cattle, and herb for their service. All nature was to minister to the wants of man,
and in cultivating the garden and the field he was to find light and happy labor. But sin
came in. Thorns and thistles sprang up on every side. Labor became a burden, and the

15. fruitful field was changed into a wilderness which could only be subdued by constant,
patient, and often-disappointed toil. This is the thought - a thought often dwelt upon by
the prophets of the Old Testament - that is present to the Seer’s mind.
One of the plagues of Egypt, however, may also be in his eye. When the Almighty would
deliver His people from that land of their captivity, "He sent thunder and hail, and the
fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. So there
was hail, and fire mingled with the hail, very grievous. . . . And the hail smote throughout
all the land of Egypt all that was in the field, both man and beast; and the hail smote
every herb of the field, and broke every tree of the field."*
That plague the Seer has in his
mind; but he is not content to use its traits alone, terrible as they were. The sin of a guilty
world in refusing to listen to Him who speaks from heaven is greater than was the sin of
those who refused Him that spake on earth, and their punishment must be in proportion
to their sin. Hence the plague of Egypt is magnified. We read, not of hail and fire only,
but of hail and fire mingled with (or rather in) blood, so that the blood is the outward
and visible covering of the hail and of the fire. In addition to this, we have the herbs and
trees of the field, not merely smitten and broken, but utterly consumed by fire. What is
meant by the "third part" of the earth and its products being attacked it is difficult to say.
The probability is that, as a whole consists of three parts, partial destruction only is
intended, yet not destruction of a third part of the earth, leaving two-thirds untouched;
but a third part of the earth and of its produce is everywhere consumed. (*
Exo_9:23-25)
The second Trumpet is now blown: -
"And the second angel sounded, and as it were a great mountain burning with fire was
cast into the sea: and the third part of the sea became blood; and there died the third
part of the creatures which were in the sea, even they that had life; and the third part of
the ships was destroyed (Rev_8:8-9)."
As the first Trumpet affected the land, so the second affects the sea; and the remarks
already made upon the one destruction are for the most part applicable to the other. The
figure of removing a mountain from its place and casting it into the sea was used by our
Lord to express what beyond all else it was impossible to accomplish by mere human
power: "Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is
done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and
cast into the sea, it shall be done."l
In so speaking, our Lord had followed the language of
the prophets, who were accustomed to illustrate by the thought of the removal of
mountains the greatest acts of Divine power: "What art thou, O great mountain? before
Zerubbabel thou shalt become a plain;" "Therefore will we not fear, though the
mountains be carried into the midst of the seas."2
(1
Mat_21:21; 2
Zec_4:7; Psa_46:2)
Even the figure of a "burnt mountain" is not strange to the Old Testament, for the
prophet Jeremiah thus denounces woe on Babylon: "Behold, I am against thee, O
destroying mountain, saith the Lord, which destroyest all the earth: and I will stretch out
Mine hand upon thee, and roll thee down from the rocks, and make thee a burnt
mountain."*
(*
Jer_51:25)
The plagues of Egypt, too, are again taken advantage of by the Seer, for in the first of
these Moses "lifted up the rod, and smote the waters that were in the river; . . . and all the
waters that were in the river were turned to blood. And the fish that was in the river died;
and the river stank, and the Egyptians could not drink of the water of the river; and there
was blood throughout all the land of Egypt."*
Here, however, the plague is extended,
embracing as it does not only the river of Egypt, but the sea, with all the ships that sail
upon it, and all its fish. Again also, as before, the "third part" is not to be thought of as

16. confined to one region of the ocean, while the remaining two-thirds are left untouched. It
is to be sought everywhere over the whole compass of the deep. (*
Exo_8:20-21)
The third Trumpet is now blown: -
"And the third angel sounded, and there fell from heaven a great star, burning as a torch,
and it fell upon the third part of the rivers, and upon the fountains of the waters; and the
name of the star is called Wormwood: and the third part of the waters became worm
wood; and many men died of the waters, because they were made bitter (Rev_8:10-11)."
The third Trumpet is to be understood upon the same principles and in the same general
sense as the two preceding Trumpets. The figures are again such as meet us in the Old
Testament, though they are used by the Seer in his own free and independent way. Thus
the prophet Isaiah, addressing Babylon in his magnificent description of her fall,
exclaims, "How art thou fallen from heaven, O Lucifer, son of the morning!"1
and thus
also the prophet Jeremiah denounces judgment upon rebellious Israel: "Therefore thus
saith the Lord of hosts, the God of Israel; Behold, I will feed them, even this people, with
wormwood, and give them water of gall to drink."2
The bitter waters of Marah also lived
in the recollections of Israel as the first, and not the least terrible, punishment of the
murmuring of their fathers against Him who had brought them out into what seemed but
a barren wilderness, instead of leaving them to quench their thirst by the sweet waters of
the Nile.3
Thus the waters which the world offers to its votaries are made bitter, so bitter
that they become wormwood itself, the very essence of bitterness. Again the "third part"
of them is thus visited, but this time with a feature not previously mentioned: the
destruction of human life, - many men died of the waters. Under the first Trumpet only
inanimate nature was affected; under the second we rose to creatures that had life; under
the third we rise to "many men." The climax ought to be noticed, as illustrating the style
of the Apostle’s thought and aiding us in the interpretation of his words. A similar climax
may perhaps also be intended by the agents successively employed under these
Trumpets: hail and fire, a great mountain burning, and a falling star. (1
Isa_14:12; 2
Jer_9:15; 3
Exo_15:23)
The fourth Trumpet is now blown: -
"And the fourth angel sounded, and the third part of the sun was smitten, and the third
part of the moon, and the third part of the stars; that the third part of them should be
darkened, and the day should not shine for the third part of it, and the night in like
manner (Rev_8:12)."
This Trumpet offers no contradiction to what was previously said, that the first four
members of the three series of Seals, of Trumpets, and of Bowls deal with the material
rather than the spiritual side of man, with man as a denizen of this world rather than of
the next. The heavenly bodies are here viewed solely in their relation to earth and its
inhabitants. As to the judgment, it rests, like those of the first and second Trumpets,
upon the thought of the Egyptian plague of darkness: "And the Lord said unto Moses,
Stretch out thine hand toward heaven, that there may be darkness over the land of
Egypt, even darkness that may be felt And Moses stretched forth his hand toward
heaven; and there was a thick darkness in all the land of Egypt three days: they saw not
one another, neither rose any from his place for three days: but all the children of Israel
had lights in their dwellings."*
The trait of the Egyptian plague alluded to in this last
sentence is not mentioned here; and we have probably, therefore, no right to say that it
was in the Seer’s thoughts. Yet it is in a high degree probable that it was; and at all events
his obvious reference to that plague may help to illustrate an important particular to be
afterwards noticed, that all the Trumpet judgments fall directly upon the world, and not

17. the Church. As under the first three Trumpets, the third part of the light of sun, and
moon, and stars is alone darkened. (* Exo_10:21-23)
The first four Trumpets have now been blown, and we reach the line of demarcation by
which each series of judgments is divided into its groups of four and three. That line is
drawn in the present instance with peculiar solemnity and force: -
"And I saw, and I heard an eagle flying m mid-heaven, saying with a, great voice, Woe,
woe, woe, for them that dwell on the earth by reason of the other voices of the three
angels who are yet to sound (Rev_8:13)."
Attention ought to be paid to the fact that the cry uttered in mid-heaven, and thus
penetrating to the most distant corners of the earth, proceeds from an eagle, and not, as
in the Authorized Version, from an "angel;" and the eagle is certainly referred to for the
purpose of adding fresh terror to the scene. If we would enter into the Seer’s mind, we
must think of it as the symbol of rapine and plunder. To him the prominent
characteristic of that bird is not its majesty, but its swiftness, its strength, and its hasting
to the prey.*
(*
Comp. Job_9:26)
Thus ominously announced, the fifth Trumpet is now blown: -
"And the fifth angel sounded, and I saw a star out of heaven fallen unto the earth: and
there was given to him the key of the well of the abyss. And he opened the well of the
abyss; and there went up a smoke out of the well, as the smoke of a great furnace; and
the sun and the air were darkened by reason of the smoke of the well. And out of the
smoke came forth locusts upon the earth: and power was given them, as the scorpions of
the earth have power. And it was said unto them that they should not hurt the grass of
the earth, neither any green thing, neither any tree; but only such men as have not the
seal of God on their foreheads. And it was given them that they should not kill them, but
that they should be tormented five months: and their torment was as the torment of a
scorpion, when it striketh a man. And in those days men shall seek death, and shall in no
wise find it; and they shall desire to die, and death fleeth from them. And the shapes of
the locusts were like unto horses prepared for war, and upon their heads as it were
crowns like unto gold, and their faces were as faces of men. And they had hair as the hair
of women, and their teeth were as the teeth of lions. And they had breastplates, as it were
breastplates of iron; and the sound of their wings was as the sound of chariots of many
horses rushing to war. And they have tails like unto scorpions, and stings: and in their
tails is their power to hurt men five months. They have over them as king the angel of the
abyss: his name in Hebrew is Abaddon, and in the Greek tongue he hath the name
Apollyon (Rev_9:1-11)."
Such is the strange but dire picture of the judgment of the fifth Trumpet; and we have, as
usual, in the first place, to look at the particulars contained in it. As in several previous
instances, these are founded upon the plagues of Egypt and the language of the prophets.
In both these sources how terrible does a locust plague appear! In Egypt - "And the Lord
said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they
may come up upon the land of Egypt, and eat every herb of the land, even all that the hail
hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought
an east wind upon the land all that day, and all that night; and when it was morning, the
east wind brought the locusts. And the locusts went up over all the land of Egypt, and
rested in all the coasts of Egypt: very grievous were they; before them there were no such
locusts as they, neither after them shall be such. For they covered the face of the whole
earth, so that the land was darkened; and they did eat every herb of the land, and all the
fruit of the trees which the hail had left: and there remained not any green thing in the

18. trees, or in the herbs of the field, through all the land of Egypt."1
Darker even than this is
the language of the prophet Joel. When he sees locusts sweeping across a land, he
exclaims, "The land was as the garden of Eden before them, and behind them a desolate
wilderness;"2
and from their irresistible and destructive ravages he draws not a few traits
of the dread events by which the coming of the day of the Lord shall be accompanied:
"The appearance of them is as the appearance of horses; and as horsemen, so shall they
run. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a
flame of fire that devoureth the stubble, as a strong people set in battle array. . . . They
shall run like mighty men; they shall climb the wall like men of war; and they shall
march everyone on his ways, and they shall not break their ranks. . . . They shall run to
and fro in the city; they shall run upon the wall, they shall climb up upon the houses;
they shall enter in at the windows like a thief. The earth shall quake before them; the
heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw
their shining."3
(1
Exo_10:12-15; 2
Joe_2:3; 3
Joe_2:4-10)
It is no doubt true that in the description before us the qualities of its locusts are
preternaturally magnified, but that is only what we might expect, and it is in keeping
with the mode in which other figures taken from the Old Testament are treated in this
book. There is a probability, too, that each trait of the description had a distinct meaning
to St. John, and that it represents some particular phase of the calamities he intended to
depict. But it is hardly possible now to discover such meanings; and that the Seer had in
view general evil as much at least as evil in certain special forms is shown by the
artificiality of structure marking the passage as a whole. For the description of the
locusts is divided into three parts, the first general, the second special, the third the
locust-king. The special characteristics of the insects, again, are seven in number: (1)
upon their heads as it were crowns like unto gold; (2) and their faces were as faces of
men; (3) and they had hair as the hair of women; (4) and their teeth were as the teeth
of lions; (5) and they had breastplates, as it were breastplates of iron; (6) and the
sound of their wings was as the sound of many chariots; (7) and they have tails like
unto scorpions, and stings.
Whether the period of five months, during which these locusts are said to commit their
ravages, is fixed on because the destruction caused by the natural insect lasts for that
length of time, or for some other reason unknown to us, it is difficult to determine. There
is a want of proof that a locust-plague generally continues for the number of months thus
specified, and it is otherwise more in accordance with the style of the Apocalypse to
regard that particular period of time as simply denoting that the judgment has definite
limits.
One additional particular connected with the fifth Trumpet ought to be adverted to. It
will be noticed that the well of the abyss whence the plague proceeds is opened by a star
fallen (not "falling") out of heaven, to which the key of the well was given. We have here
one of those contrasts of St. John a due attention to which is of such importance to the
interpreter. This "fallen star" is the contrast and counterpart of Him who is "the bright,
the morning star," and who "has the keys of death and of Hades."*
(*
Rev_22:16;
Rev_1:18)
At this point the sixth angel ought to sound; but we are now in the midst of the three last
woes, and each is of so terrible an import that it deserves to be specially marked. Hence
the words of the next verse: -
"The first Woe is past; behold, there come yet two Woes hereafter (Rev_9:12)."
This warning given, the sixth Trumpet is now blown: -

19. "And the sixth angel sounded, and I heard a voice from the horns of the golden altar
which is before God, one saying to the sixth angel which had the trumpet, Loose the four
angels which are bound at the great river Euphrates. And the four angels were loosed,
which had been prepared for the hour, and day, and month, and year, that they should
kill the third part of men. And the number of the armies of the horsemen was twice ten
thousand times ten thousand; I heard the number of them. And thus I saw the horses in
the vision, and them that sat on them, having breastplates as of fire, and of hyacinth, and
of brimstone. By these three plagues was the third part of men killed, by the fire, and the
smoke, and the brimstone, which proceeded out of their mouths. For the power of the
horses is in their mouth, and in their tails: for their tails are like unto serpents, and with
them they do hurt. And the rest of mankind which were not killed with these plagues
repented not of the works of their hands, that they should not worship demons, and the
idols of gold, and of silver, and of brass, and of stone, and of wood: which can neither
see, nor hear nor walk: and they repented not of their murders, nor of their sorceries, nor
of their fornication, nor of their thefts. (Rev_9:13-21)."
There is much in this Trumpet that is remarkable even while we confine ourselves to the
more outward particulars contained in it. Thus we are brought back by it to the thought
of those prayers of the saints to which all the Trumpets are a reply, but which have not
been mentioned since the blowing of the Trumpets began.1
Once more we read of the
golden altar which was before God y in His immediate presence. On that altar the
prayers of all the saints had been laid, that they might rise to heaven with the much
incense added by the angel, and might be answered in God s own time and way. The
voice heard from the four horns of this altar that is, from the four projecting points at its
four corners, representing the altar in its greatest potency shows us, what we might have
been in danger of forgetting, that the judgment before us continues to be an answer of
the Almighty to His people s prayers. Again it may be noticed that in the judgment here
spoken of we deal once more with a third part of the class upon which it falls. Nothing of
the kind had been said under the fifth Trumpet. The inference to be drawn from these
particulars is important We learn that, however distinct the successive members of any
of the three series of the Seals, the Trumpets, or the Bowls may seem to be, they are yet
closely connected with one another. Though seven in number, there is a sense in which
they are also one; and any characteristic thought which appears in a single members of
the series ought to be carried through all its members. (*
Rev_9:3-5)
The judgment itself is founded, as in the others already considered, upon thoughts and
incidents connected with Old Testament history.
The first of these is the river Euphrates. That great river was the boundary of Palestine
upon the north east "In the same day the Lord made a covenant with Abram, saying,
Unto thy seed have I given this land, from the river of Egypt unto the great river, the
river Euphrates;"1
and in the days of Solomon this part of the covenant appears to have
been fulfilled, for we are told that "Solomon reigned over all kingdoms from the river"
(that is, the Euphrates) "unto the land of the Philistines, and unto the border of Egypt."2
The Euphrates, however, was not only the boundary between Israel and the Assyrians. It
was also Israel’s line of defense against its powerful and ambitious neighbour, who had
to cross its broad stream before he could seize any part of the Promised Land. By a
natural transition of thought, the Euphrates next became a symbol of the Assyrians
themselves, for its waters, when they rose in flood, overflowed Israel’s territory and
swept all before them. Then the prophets saw in the rush of the swollen river a figure of
the scourge of God upon those who would not acknowledge Him: "The Lord spake also
unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go
softly, and rejoice in Rezin and Remaliah’s son; now therefore behold, the Lord bringeth

20. up upon them the waters of the river, strong and many, even the king of Assyria, and all
his glory: and he shall come up over all his channels, and go over all his banks: and he
shall pass through Judah; he shall overflow and go over, he shall reach even to the neck;
and the stretching out of his wings shall fill the breadth of Thy land, O Immanuel."3
When accordingly the Euphrates is here spoken of, it is clear that with the river as such
we have nothing to do. It is simply a symbol of judgment; and the four angels which had
been bound at it, but were now loosed, are a token - four being the number of the world -
that the judgment referred to, though it affects but a third part of men, reaches men over
the whole surface of the globe. When the hour, and the day, and the month, and the
year - that is, when the moment fixed in the counsels of the Almighty - come, the chains
by which destruction has been kept back shall be broken, and the world shall be over
whelmed by the raging stream. (1
Gen_15:18; 2
1Ki_4:21; 3
Isa_8:5-8)
The second Old Testament thought to be noted in this vision is that of horses. To the
Israelite the horse presented an object of terror rather than admiration, and an army of
horsemen awakened in him the deepest feelings of alarm. Thus it is that the prophet
Habakkuk, describing the coming judgments of God, is commissioned to exclaim,
"Behold ye among the heathen, and regard, and wonder marvelously: for I will work a
work in your days, which ye will not believe, though it be told you. For, lo, I raise up the
Chaldeans, that bitter and hasty nation, which shall march through the breadth of the
land, to possess the dwelling-places that are not theirs. They are terrible and dreadful:
their judgment and their dignity shall proceed of themselves. Their horses also are
swifter than the leopards, and are more fierce than the evening wolves: and their
horsemen shall spread themselves, and their horsemen shall come from far; they shall fly
as the eagle that hasteth to eat. They shall come all for violence: their faces shall sup up
as the east wind, and they shall gather the captivity as the sand. And they shall scoff at
the kings, and the princes shall be a scorn unto them: they shall deride every stronghold;
for they shall heap dust, and take it."*
Like the locusts of the previous vision, the "horses"
now spoken of are indeed clothed with preternatural attributes; but the explanation is
the same. Ordinary horses could not convey images of sufficient terror. (*
Hab_1:5-10)
The last two verses of chap. 9, which follow the sixth Trumpet, deserve our particular
attention. They describe the effect produced upon the men who did not perish by the
previous plagues, and they help to throw light upon a question most intimately
connected with a just interpretation of the Apocalypse. The question is, Does the Seer, in
any of his visions, anticipate the conversion of the ungodly? or does he deal, from the
beginning to the end of his descriptions, with righteousness and sin in themselves rather
than with righteous persons who may decline from the truth or sinful persons who may
own and welcome it? The question will meet us again in the following chapters of this
book, and will demand a fuller discussion than it can receive at present. In the meantime
it is enough to say that, in the two verses now under consideration, no hint as to the
conversion of any ungodly persons by the Trumpet plagues is given. On the contrary, the
"men" - that is, the two-thirds of the inhabitants of the earth or of the ungodly world who
were not killed by these plagues repented neither of their irreligious principles nor of
their immoral lives. They went on as they had done in the grossness of their idolatries
and in the licentiousness of their conduct. They were neither awakened nor softened by
the fate of others. They had deliberately chosen their own course; and, although they
knew that they were rushing against the thick bosses of the Almighty’s buckler, they had
resolved to persevere in it to the end.
Two brief remarks on these six Trumpet visions, looked at as a whole, appear still to be
required.

21. I. No attempt has been made to interpret either the individual objects of the judgments
or the instruments by which judgment is inflicted. To the one class belong the "earth,"
the "trees," the "green grass," the "sea," the "ships," the "rivers and fountains of the
waters," the "sun," the "moon," and the "stars;" to the other belong the details given in
the description first of the "locusts" of the fifth Trumpet and then of the "horses" of the
sixth. Each of these particulars may have a definite meaning, and interpreters may yet be
successful in discovering it. The object kept in view throughout this commentary makes
any effort to ascertain that meaning, when it is doubtful if it even exists, comparatively
unimportant. We are endeavoring to catch the broader interpretation and spirit of the
book; and it may be a question whether our impressions would in that respect be
deepened though we saw; reason to believe that all the objects above mentioned had
individual force. One line of demarcation certainly seems to exist, traced by the Seer
himself, between the first four and the two following judgments, the former referring to
physical disasters flowing from moral evil, the latter to the more dreadful intensification
of intellectual darkness and moral corruption visited upon men when they deliberately
choose evil rather than good. Further than this it is for our present purpose unnecessary
to go.
2. The judgments of these Trumpets are judgments on the world rather than the Church.
Occasion has been already taken to observe that the structure of this part of the
Apocalypse leads to the belief that both the Trumpets and the Bowls are developed out of
the Seals. Yet there is a difference between the two, and various indications in the
Trumpet visions appear to confine them to judgments on the world.
There is the manner in which they are introduced, as an answer to the prayers of "all the
saints."1
It is true, as we shall yet see, that the degenerate Church is the chief persecutor
of the people of God But against her the saints cannot pray. To them she is still the
Church. They remember the principle laid down by their Lord when He spoke of His
kingdom in the parable of the tares: "Let both grow together until the harvest."2
God
alone can separate the false from the true within her pale. There is a sense in which the
Church can never be overthrown, and there is not less a sense in which the world shall be
subdued. Only for the subjugation of the world, therefore, can "all the saints" pray; and
the Trumpets are an answer to their prayers. (1
Rev_8:3; 2
Mat_13:30)
Again, the three Woe-Trumpets are directed against "them that dwell on the earth."*
But,
as has been already said, it is a principle of interpretation applicable to all the three
series of the Seals, the Trumpets, and the Bowls, that traits filling up the picture in one
member belong also to the other members of the groups and that the judgments, while
under one aspect seven, are under another one. The three Woes therefore fall upon the
same field of judgment as that visited by the plagues preceding them. In other words, all
the six plagues of this series of visions are inflicted upon "them that dwell on the earth;"
and that is simply another form of expression for the ungodly world. (*
Rev_8:13)
Again, under the fifth Trumpet the children of God are separated from the ungodly, so
that the particulars of that judgment do not touch them. The locusts are instructed that
they should not hurt the grass of the earth, neither any green thing, neither any tree;
but only such men as have not the seal of God in their foreheads.*
(*
Rev_9:4)
Again, the seventh Trumpet, in which the series culminates, and which embodies its
character as a whole, will be found to deal with judgment on the world alone: "The
nations were roused to wrath, and Thy wrath came, and the time of the dead to be
judged," . . . and "the time to destroy them that destroy the earth."*
(*
Rev_11:18)
Finally, the description given at the end of the sixth Trumpet of those who were

22. hardened rather than softened by the preceding judgments leads directly to the same
conclusion: And the rest of mankind which were not killed by these plagues repented
not of the works of their hands, that they should not worship devils, and the idols of
gold, and of silver, and of brass, and of stone, and of wood.*
(*
Rev_9:20)
These considerations leave no doubt that the judgments of the Trumpets are judgments
on the world. The Church, it is true, may also suffer from them, but not in judgment.
They may be part of her trial as she mixes with the world during her earthly pilgrimage.
Trial, however, is not judgment. To the children of God it is the discipline of a Father’s
hand. In the midst of it the Church is safe, and it helps to ripen her for the fullness of the
glory of her heavenly inheritance.
HAWKER, “(1) And when he had opened the seventh seal, there was silence in heaven
about the space of half an hour. (2) And I saw the seven angels which stood before God;
and to them were given seven trumpets.
I pause at the very entrance on this Chapter, to observe, that the silence which is said to
have been in heaven, by the space of half an hour, at the opening of the seventh seal, is
not to be supposed, (indeed it cannot be supposed,) as if there was any pause in the
presence of God and the Lamb in heaven. This would not correspond with all the other
accounts in scripture, which are given of that blessed place. We are told that the glorious
multitude, cease not night nor day, praising God and the Lamb, Rev_4:8. But it is
spoken rather of the Church, which is sometimes, and not unfrequently called heaven,
and the heavenly Jerusalem coming down from heaven, Heb_12:22; Rev_21:2. And the
silence of half an hour, seems only to have been a short prelude while the Angels were
preparing to sound their trumpets, and the Angel at the altar offered incense.
The period of the history of the Church, which appears to correspond to this vision,
according to the best calculations, seems to have been towards the close of the reign of
Constantine. The Empire was become Christian in profession, and, as such, might be
said to have peace from Paganism, and this is perhaps represented by silence for half an
hour. But this was only a calm, before a tremendous storm. For, as soon as the Angels
began to sound their trumpets, the awful persecutions, which arose from intestine wars,
and springing out of damnable errors in doctrine, brought greater evils, than all the
opposition from heathens.
MEYER, “ THE INCENSE OF THE PRAYERS OF SAINTS
Rev_8:1-13
The seventh seal includes the seven trumpets. What a contrast that pause must have
been to the jubilant songs of the great multitude! In the Jewish temple, we are told, the
musical instruments and chanting resounded during the offering of the sacrifices, which
occupied the first part of the service; but at the offering of the incense a solemn silence
was observed, Psa_62:1. The people prayed quietly without, at the time of incense. What
a glimpse is here afforded of the intercession of our great High Priest! The smoke of the
incense of His great merit arises with the prayers of the saints. Pray on, believer, though
your voice be feeble, and so much imperfection mingles with your efforts to serve God.
The incense of Christ’s intercession is fragrant enough to make even you acceptable.
The four first trumpets include the devastation of natural objects. The dumb creation,

23. and even the earth itself, suffers for man’s sin. Think of the horses wounded in battle,
dying in long agony; of vast tracks of country once smiling, with harvest becoming a
wilderness; of the soil compelled to produce the ingredients of poisoning and
intoxication. Poor Mother Earth! Goethe said that he could hear her sighing as a captive
for redemption.
KRETZMANN, “The narrative at this point, with all its simplicity, is full of dramatic intensity: And
when He opened the seventh seal, silence reigned in heaven for about a half-hour. It was a silence
of strained expectation, of breathless suspense. The plagues that were about to be shown in
symbols were the greatest, the most horrible of all, the tribulations which would strike the Church
would be awe-inspiring in their intensity. It was an ominous period of direst portent.
After the half-hour had elapsed, an activity ensued which prepared for the coming events: And I saw
the seven angels that stand before God, and to them were given seven trumpets. The use of
trumpets is always associated in Scriptures with important announcements intended for great
multitudes. Here the seven angels are mentioned, the spirits that were in the immediate service of
the Lord, just as Gabriel calls himself one of those that stand in the presence of the Lord, Luk_1:19.
They were His servants, to carry out His commands, and the trumpets were given to them in order
that they might be the Lord's heralds. They now stood ready, with their trumpets at their mouths,
waiting for the signal to proclaim doom.
The idea that heaven is a vast temple now again comes to the foreground: And another angel came
and stood next to the altar, having a golden censer, and to him was given incense in abundance,
that he might add it to the prayers of all the saints on the golden altar before the throne. Here again
everything points to the solemnity of the occasion. There is no hurry, no confusion: the act of
worship is performed with all the impressiveness of holy dignity. Many commentators identify this
angel with the one great High Priest of the New Testament, Jesus Christ Himself. Just as the high
priest of the Old Testament took a golden censer to sacrifice incense in the Most Holy Place, so the
prayers of the saints, a great mass of them, are here pictured as being offered up to God. This was
acceptable to the Lord: And the smoke of the incense arose with the prayers of the saints out of the
hand of the angel before God. The straight ascent of the smoke of a sacrifice signified that God
looked upon it graciously, that the prayers of the saints met with His approval, as they are sure to do
if made according to His will, for the sake of the precious merit and the powerful intercession of the
great High Priest and Mediator Jesus Christ.
The last action of the angel was also significant: And the angel took the censer, and filled it with fire
from the altar, and threw it to the earth; and there occurred thunderings and voices and lightnings
and an earthquake. The fire from the altar is a manifestation of the sevenfold Spirit in the Word. The
proclamation of this Word is like thunder in shaking hard hearts, like a mighty voice in penetrating
the minds, like lightning in revealing the innermost recesses of the heart and in working knowledge
of divine things, like an earthquake in working mighty changes, not only in the heart and mind of the
hearers, but in their entire life. These preliminary acts having taken place, everything was ready for
the sounding of the trumpets: And the seven angels that had the seven trumpets prepared
themselves to trumpet.
OTES
Some joke here and say this is proof that there will be no women in heaven,
but it can be reversed and appllied to men as well. But here is the silence of

24. reverence and suspense. Solumn judgment calls for silence. "All heaven should
stand in breathless silensce, awaiting the peal of the last trump." It is for dramatic
effect as the last seal is opened. Even praise ceases for this is a sad time of great
judgment. It is a time that even God does not like. Erdman says it is a pause to catch
your breath for the climax of all is about to begin. It is a breathing space before
another shattering revelation.
An hour was the briefiest division of time and so this half of an hour is like
our saying just a brief moment or just a second. It is a brief intermission in the
drams of judgment. One author says it is a picture of the tranquility and peace of
the church as judgment begins.
We now continue with the opening of the seals which had been interrupted by the
interlude of chapter 7. As the seventh seal was opened there was a great silence in
heaven. Silence in the Old Testament indicates prelude to judgment and that God was
about to act (Zech 2:13; Zeph. 1:7). This silence here in Revelation makes the vision
more impressive. The seven angels which stood before God were each given a trumpet.
They will later in sequence sound their trumpets and great plagues will come forth.
DAVID RIGGS
Some see see the silence as being symbolic of delayed judgement. Others see it as
being for dramatic effect. The hosts of heaven await anxiously to see what is to
come next. What will be announced next is the question of the heavenly hosts as they
wait is silent expectation. Ray Summers writes, "..it is a period of trembling
suspense, a silence of reverence, expecxtancy, and prayer in which the heavenly
hosts wait in breathless silence for the pageant to continue. It is not at all
improbable that both ideas are here symbolized-dramatic expectation as judgement
is delayed."
BARCLAY, “THE SILE CE A D THE THU DER OF PRAYER
Rev. 8:1-5
When he opened the seventh seal, there was silence in heaven for about half an
hour. And I saw the seven angels who stand in the presence of God, and seven
trumpets were given to them. Another angel came and stood at the altar with a
golden censer; and he was given much incense that he might add it to the prayers of
the saints on the golden altar before the throne. The smoke of the incense went up
with the prayers of the saints from the hand of the angel before God. And the angel
took the censer and filled it with fire from the altar, and threw it on the ground.
And there were crashes of thunder and loud voices and flashes of lightning and an
earthquake.
Before we begin to examine this passage in detail, we may note one point about its
arrangement. Rev. 8:2, which tells of the seven angels with the seven trumpets, is
clearly out of place. As it stands, it interrupts the sense of the passage and it should
come immediately before Rev. 8:7--probably a copyist's mistake.

25. The passage begins with an intensely dramatic silence in heaven for about half an
hour. The sheer stillness is even more effective than the thunder and the lightning.
This silence may have two meanings.
(i) It may be a kind of breathing-space in the narrative, a moment of preparation
before another shattering revelation comes.
(ii) There may be something much more beautiful in it. The prayers of the saints are
about to go up to God; and it may be that the idea is that everything in heaven halts
so that the prayers of the saints may be heard. As R. H. Charles puts it: "The needs
of the saints are more to God than all the psalmody of heaven." Even the music of
heaven and even the thunder of revelation are stilled so that God's ear may catch
the whispered prayer of the humblest of his trusting people.
The picture divides itself into two. In the first half an unnamed angel offers the
prayers of the saints to God. In Jewish thought the archangel Michael made prayer
for the people of Israel and there was a nameless angel called The Angel of Peace
whose duty was to see that Israel "did not fall into the extremity of Israel" and who
interceded for Israel and for all the righteous.
The angel is standing at the altar. The altar in the Revelation frequently appears in
the picture of heaven (Rev. 6:9; Rev. 9:13; Rev. 14:18). It cannot be the altar of
burnt-offering, for there can be no animal sacrifice in heaven; it must be the altar of
incense. The altar of incense stood before the Holy Place in the Temple (Lev.16:12;
um.16:46). Made of gold, it was eighteen inches square and three feet high. At each
corner it had horns; it was hollow and was covered over with a gold plate, and
round it was a little railing, like a miniature balustrade, to keep the burning coals
from falling off it. In the Temple incense was burned and offered before the first
and after the last sacrifices of the day. It was as if the offerings of the people went up
to God wrapped in an envelope of perfumed incense.
Here we have the idea that prayer is a sacrifice to God; the prayers of the saints are
offered on the altar and, like all other sacrifices, they are surrounded with the
perfume of the incense as they rise to God. A man may have no other sacrifice to
offer to God; but at all times he can offer his prayers and there are always angelic
hands waiting to bring them to God.
There is another half of this picture. The same angel takes the censer, fills it with
coals from the altar and dashes it on the ground; and this is the prelude to the
thunder and the earthquake which are the introduction to more terrors. The picture
comes from the vision of Ezekiel, in which the man in the linen-cloth takes coals
from between the cherubim and scatters them over the city (Eze.10:2); and it is kin
to the vision of Isaiah in which his lips are touched with a live coal from the altar
(Isa.6:6).

26. But this picture introduces something new. The coals from the censer introduce new
woes. H. B. Swete puts it this way: "The prayers of the saints return to the earth in
wrath." The idea in John's mind is that the prayers of the saints avail to bring
vengeance upon those who had maltreated them.
We may feel that a prayer for vengeance is a strange prayer for a Christian, but we
must remember the agony of persecution through which the Church was passing
when the Revelation was written.
2
And I saw the seven angels who stand before
God, and to them were given seven trumpets.
BAR ES, “And I saw the seven angels which stood before God - Prof. Stuart
supposes that by these angels are meant the “presence-angels” which he understands to
be referred to, in Rev_1:4, by the “seven spirits which are before the throne.” If,
however, the interpretation of that passage above proposed, that it refers to the Holy
Spirit, with reference to his multiplied agency and operations, be correct, then we must
seek for another application of the phrase here. The only difficulty in applying it arises
from the use of the article - “the seven angels” - τοᆷς tous as if they were angels already
referred to; and as there has been no previous mention of “seven angels,” unless it be in
the phrase “the seven spirits which are before the throne,” in Rev_1:4, it is argued that
this must have been such a reference. But this interpretation is not absolutely necessary.
John might use this language either because the angels had been spoken of before; or
because it would be sufficiently understood, from the common use of language, who
would be referred to - as we now might speak of “the seven members of the cabinet of
the United States,” or “the thirty-one governors of the states of the Union,” though they
had not been particularly mentioned; or he might speak of them as just then disclosed to
his view, and because his meaning would be sufficiently definite by the circumstances
which were to follow - their agency in blowing the trumpets.
It would be entirely in accordance with the usage of the article for one to say that he
saw an army, and the commander-in-chief, and the four staff-officers, and the five bands
of music, and the six companies of sappers and miners, etc. It is not absolutely
necessary, therefore, to suppose that these angels had been before referred to. There is,
indeed, in the use of the phrase “which stood before God,” the idea that they are to be
regarded as permanently standing there, or that that is their proper place - as if they
were angels who were particularly designated to this high service. Compare Luk_1:19; “I
am Gabriel, that stand in the presence of God.” If this idea is involved in the phrase, then
there is a sufficient reason why the article is used, though they had not before been
mentioned.

27. And to them were given seven trumpets - One to each. By whom the trumpets
were given is not said. It may be supposed to have been done by Him who sat on the
throne. Trumpets were used then, as now, for various purposes; to summon an
assembly; to muster the hosts of battle; to inspirit and animate troops in conflict. Here
they are given to announce a series of important events producing great changes in the
world as if God summoned and led on his hosts to accomplish his designs.
CLARKE, “The seven angels which stood before God - Probably the same as
those called the seven Spirits which are before his throne, Rev_1:4 (note). There is still
an allusion here to the seven ministers of the Persian monarchs. See Tobit 12:15.
GILL, “And I saw the seven angels,.... Not the seven spirits of God, Rev_1:4; their
names, as well as their office, differ; nor the ministers of the word, though these are
often called angels in this book, and blow the trumpet of the Gospel, and lift up their
voice like a trumpet; but the angelic spirits, and these either evil ones, since they are the
executioners of wrath and vengeance, and bring judgments on the earth; and who, are
sometimes said to stand before God, 1Ki_22:21; or rather good angels, who are
sometimes ministers of divine wrath; see 2Sa_24:16; "seven" of them are mentioned, as
being a proper number for the blowing of the seven trumpets, which would complete all
the woes that were to come upon the world, and in allusion to the seven princes the
eastern monarchs used to have continually about them, Est_1:14, as it follows:
which stood before God; and denotes their nearness to him, and familiarity with him,
they always behold his face; and their service and ministrations, and their readiness to
execute his will: the allusion is to the two priests standing at the table of fat, with two
silver trumpets in their hands, with which they blew, and another struck the cymbal, and
the Levites sung, which was always done at the time of the daily sacrifice (p):
and to them were given seven trumpets: everyone had one; and which were an
emblem of those wars, and desolations, and calamities, which would come upon the
empire, and upon the world, at the blowing of each of them; the trumpet being an alarm,
preparing for, proclaiming, and introducing these things; Jer_4:19; these are said to be
given them; either by him that sat upon the throne, about which they were; or by the
Lamb that opened the seal; and shows that they did nothing but what they had a
commission and order to do. Here is manifestly an allusion to the priests and Levites
blowing their trumpets at the close of the daily sacrifice, and at the offering of incense (q)
as before observed.
JAMISO , “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 Luk_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

28. 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 (Rev_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 Rev_11:15, Rev_11:18, end, at the close of the seven trumpets.
The Revelation becomes more special only as it advances farther (Rev_13:1-18;
Rev_16:10; Rev_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 (Rev_8:7-13).
BURKITT, “Observe here, 1. The readiness of the holy angels to execute the will of God at all
times: They stand before God, namely, to minister at his pleasure, and to execute judgments at
his command; whether these were good angels or bad, it is not material to dispute, seeing God
makes both the executioners of his judgments when he pleases.
Observe, 2. The number of these angels, they were seven, and no more, because it pleased not
God to pour down his whole wrath at once upon the rebellious world, but at divers times, and
gradually.
Observe, 3. That to these seven angels were given seven trumpets to publish God's judgments to
the world. These trumpets signified that God would proceed against the world in fearful hostility,
and appear against it as an enemy to battle, proclaiming as it were open war, with sound of
trumpet, and beat of drum, and hanging out a flag of defiance against it.
The patience of God, though lasting, will not be everlasting. These sounding the alarm of judgments
before they did inflict these following dreadful judgments upon the world, shows that God warns
before he strikes: he doth usually pre-admonish before he punisheth. Judgment is his strange work,
he delights not in it: but when sin calls upon him to arise out of his place, to punish the inhabitants
of the earth for their iniquity, he doth it with unspeakable reluctancy and regret, like a tender-
hearted father, with a rod in his hand, and tears in his eyes.
PULPIT, “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 inRev_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.

29. (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

30. 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.)
RWP,”Stand (hestēkasin). Perfect active of histēmi (intransitive). Another “hebdomad”
so frequent in the Apocalypse. The article (the seven angels) seems to point to seven
well-known angels. In Enoch 20:7 the names of seven archangels are given (Uriel,
Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and “angels of the Presence” is an
idea like that in Isa_63:9. We do not know precisely what is John’s idea here.
Seven trumpets (hepta salpigges). We see trumpets assigned to angels in
Mat_24:31; 1Th_4:16; 1Co_15:52; Rev_4:1, Rev_4:4. See also the use of trumpets in
Jos_6:13; Joe_2:1. These seven trumpets are soon to break the half hour of silence. Thus
the seven trumpets grow out of the opening of the seventh seal, however that fact is to be
interpreted.
BARCLAY, “THE SEVE A GELS WITH THE TRUMPETS
Rev. 8:2,6
And I saw the seven angels who stand in the presence of God, and seven trumpets
were given to them; and the seven angels with the seven trumpets prepared to sound
the trumpets.
These seven angels, known as the angels of the presence, were the same as the
archangels. Their names were Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and
Remiel (Tob.12:1,5).
That they were called the angels of the presence means two things. First, they
enjoyed a special honour. In an oriental court it was only the most favoured
courtiers who had the right at all times to the presence of the king; to be a courtier
of the presence was a special honour. Second, although to be in the presence of the
king meant special honour, even more it meant immediate readiness to be
despatched on service. Both Elijah and Elisha repeatedly spoke of "the Lord God of
Israel before whom I stand" (1Kgs.17:1; 1Kgs.18:15; 2Kgs.3:14; 2Kgs.5:16); and
the phrase really means, "The Lord God of Israel whose servant I am."
The seven angels had seven trumpets. In the visions of the Old and the ew
Testament the trumpet is always the symbol of the intervention of God in history.
All these pictures, and there are many of them, go back to the scene at Mount Sinai,
when the law was given to the people. There were on the mountain thunders and

31. lightnings and thick cloud, and a very loud trumpet blast (Exo.19:16,19). This
trumpet blast became an unchanging part of the apparatus of the Day of the Lord.
In that day the great trumpet will be blown and it will summon back the exiles from
every land (Isa.27:13). On the Day of the Lord the trumpet will be blown in Zion
and the alarm sounded in the holy mountain (Jl.2:1). That day will be a day of
trumpet and alarm (Zeph.1:16). The Lord will blow the trumpet and go out with the
whirlwind (Zech.9:14).
This picture passed into the ew Testament visions of the last day. Paul speaks of
the day when the trumpet shall sound and the corruptible will put on incorruption
(1Cor.15:52-53). He speaks of the trumpet of God, which is to sound when Christ
comes again (1Th.4:16). Matthew speaks of the great sound of a trumpet when the
elect are gathered in (Matt.24:31).
It would be wrong to expect God literally to blow the trumpet; but none the less the
picture has symbolic truth in it. A trumpet blast can be three things:
(i) It can sound the alarm. It can waken from sleep or warn of danger; and God is
always sounding his warnings in the ears of men.
(ii) It can be the fanfare which announces the arrival of royalty. It is a fitting symbol
to express the invasion of time by the King of eternity.
(iii) It can be the summons to battle. God is always summoning men to take sides in
the strife of truth with falsehood and to become soldiers of the King of kings.
The 7 angels are referred to by Tobit 12:15 "The sesven holy angels who
present the prayers of God's people and enter into the presence of the Holy One."
Mauro points out, "All the events of the trumpet series are of a punitive
nature. They have the definite character of warnings to the inhabitants of the
earth,..."
Trumpets are not used much today,but they were used often in Bible times. They
were blown before the fall of Jericho, for it had to be taken out for it blocked the
way to the Promised Land, and so also the Babylon of evil must be taken out of the
way to God's people to enter the ew Jerusalem.
3
Another angel, who had a golden censer, came

32. and stood at the altar. He was given much
incense to offer, with the prayers of all the
saints, on the golden altar before the throne.
BAR ES, “And another angel came - Who this angel was is not mentioned, nor
have we any means of determining. Of course a great variety of opinion has been
entertained on the subject (see Poole’s Synopsis) - some referring it to angels in general;
others to the ministry of the church; others to Constantine; others to Michael; and many
others to the Lord Jesus. All that we know is, that it was an angel who thus appeared,
and there is nothing inconsistent in the supposition that anyone of the angels in heaven
may have been appointed to perform what is here represented. The design seems to be,
to represent the prayers of the saints as ascending in the anticipation of the approaching
series of wonders in the world - and there would be a beautiful propriety in representing
them as offered by an angel, feeling deep interest in the church, and ministering in
behalf of the saints.
And stood at the altar - In heaven - represented as a temple with an altar, and with
the usual array of things employed in the worship of God. The altar was the appropriate
place for him to stand when about to offer the prayers of the saints for that is the place
where the worshipper stood under the ancient dispensation. Compare the Mat_5:23-24
notes; Luk_1:11 note. In the latter place an angel is represented as appearing to
Zacharias “on the right side of the altar of incense.”
Having a golden censer - The firepan, made for the purpose of carrying fire, on
which to burn incense in time of worship. See it described and illustrated in the notes on
Heb_9:4. There seems reason to suppose that the incense that was offered in the ancient
worship was designed to be emblematic of the prayers of saints, for it was the custom for
worshippers to be engaged in prayer at the time the incense was offered by the priest. See
Luk_1:10.
And there was given unto him much incense - See the notes on Luk_1:9. A large
quantity was here given to him, because the occasion was one on which many prayers
might be expected to be offered.
That he should offer it with the prayers - Margin, “add it to.” Greek, “that he
should give it with” - δώση dōsē. The idea is plain, that, when the prayers of the saints
ascended, he would also burn the incense, that it might go up at the same moment, and
be emblematic of them. Compare the notes on Rev_5:8.
Of all saints - Of all who are holy; of all who are the children of God. The idea seems
to be, that, at this time, all the saints would unite in calling on God, and in deprecating
his wrath. As the events which were about to occur were a matter of common interest to
the people of God, it was to be supposed that they would unite in common supplication.
Upon the golden altar - The altar of incense. This in the tabernacle and in the
temple was overlaid with gold.
Which was before the throne - This is represented as a temple-service, and the
altar of incense is, with propriety, placed before his seat or throne, as it was in the
tabernacle and temple. In the temple, God is represented as occupying the mercy-seat in
the holy of holies, and the altar of incense is in the holy place before that. See the
description of the temple in the notes on Mat_21:12.

33. CLARKE, “Another angel - About to perform the office of priest.
Having a golden censer - This was a preparation peculiar to the day of expiation.
“On other days it was the custom of the priest to take fire from the great altar in a silver
censer, but on the day of expiation the high priest took the fire from the great altar in a
golden censer; and when he was come down from the great altar, he took incense from
one of the priests, who brought it to him, and went with it to the golden altar; and while
he offered the incense the people prayed without in silence, which is the silence in
heaven for half an hour.” See Sir Isaac Newton.
Much incense, that he should offer it - Judgments of God are now about to be
executed; the saints - the genuine Christians, pray much to God for protection. The
angelic priest comes with much incense, standing between the living and those
consigned to death, and offers his incense to God With the prayers of the saints.
GILL, “And another angel came,.... The Ethiopic version adds, "from the east", as in
Rev_7:2; pointing to the same angel, and who is intended: for not a created angel, as
Gabriel, or any other, is meant; nor any mere man, at least not Pope Damasus, who lived
in Constantine's time, as Lyra thought; nor Constantine himself, which is the opinion of
Brightman, who thinks that his, and the desires of other good men to make peace, and
compose the differences occasioned by the Arian heresy, are designed by the incense and
prayers; and this being brought about at the counsel of Nice, when the Arian blasphemy
was condemned, and truth confirmed, is intended by the ascent of the smoke of the
incense with the prayers, out of the angels hands; when there followed upon this great
contentions, heart burnings, and persecutions, signified by fire, voices, thunderings, &c.
and others, have been of opinion that the Emperor Theodosius is designed, and that
respect is had to his prayer both in the church, and at the head of his army, before the
battle with Eugenius, the saints in the mean while putting up united prayers to God for
success, and which was obtained; and this victory was attended with a miraculous
tempest, and gave a deadly blow to the Pagan religion. Yet neither of those, but Christ
himself, the Angel of the covenant, and of God's presence, is here intended, who
appeared in an angelic form; so the high priest in the day of atonement was called ‫שליח‬
(r), "an angel", or messenger, to which the allusion is;
and stood at the altarand stood at the altarand stood at the altarand stood at the altar; either of burnt offerings, and may be rendered "stood upon it"; and so may
represent his sacrifice, which had been lately offered up for the sins of his people, he being both
altar, sacrifice, and priest; or rather the altar of incense, since mention is made of a censer and of
incense, and the smoke of it; and seeing this altar is a golden one, as that was, and is before the
throne, as that was before the vail by the ark of the testimony; Exo_30:1; and so Christ is here
introduced as the high priest, advocate, and intercessor for his people, though both altars may be
respected in this verse: "the altar" may design the altar of burnt offering from whence the coals
were taken in the censer; and the "golden altar" the altar of incense where the coals being brought

34. the incense was put upon them, and offered; and here he "stood" as everyone concerned in the
service of the sanctuary did (s):
having a golden censerhaving a golden censerhaving a golden censerhaving a golden censer; the Ethiopic version adds, "of fire": for this was a vessel in which were put
burning coals of fire taken from off the altar before the Lord Lev_16:12, and which may denote
the sufferings of Christ, he pains he endured in his body the sorrows of his soul, and the wrath of
God which was poured like fire upon him; the altar from which they were taken off was typical of
Christ: in his divine nature which is the altar that sanctifies the gift, and gave virtue to his blood
and sacrifice; and all this being before the Lord may show that Christ's sufferings were according
to the will of God, were grateful to him, and always before him; for these burning coals in the
censer were also carried within the vail, representing heaven, where Christ entered by his own
blood and where he is as a Lamb that had been slain, the efficacy of whose death always
continues; and this being a golden censer shows the excellency and perpetuity of Christ's sacrifice
and intercession. In the daily service the priest used a silver censer, but on the day of atonement a
golden one (t); though at the daily sacrifice there was a vessel used, called ‫,הכף‬ like to a large
golden bushel, in which was a smaller vessel full of incense (u), and may be what is here designed:
and there was given unto him much incenseand there was given unto him much incenseand there was given unto him much incenseand there was given unto him much incense; the intercession of Christ is meant by "the incense",
which, like that, is sweet and fragrant, very grateful and acceptable to God and also pure and
holy; for though it is made for transgressors, yet in a way of righteousness, and consistent with the
holiness and justice of God; nor is there any like it, nor should there be any besides it; the
intercession of angels, and saints departed, ought to be rejected: and it is perpetual, or will be for
ever; see Exo_30:7; and whereas it is said to be "much", this is an allusion either to the many
spices used in the composition of the incense, see Exo_30:34; the Jews say (w), that eleven sorts
of spices were ordered to Moses, and the wise men have added three more, in all fourteen; or to
the priest's handfuls of incense, which he took and brought within the vail on the day of
atonement, Lev_16:12; and which were added to, and were over and above the quantity used
every day (x); and even in the daily service the pot of incense was not only filled, but ‫,גדוש‬ "heaped
up" (y); now this may denote the fulness of Christ's intercession, which is for all his elect, called
and uncalled, greater or lesser believers, and for all things for them, as their cases be; for
conversion, discoveries of pardon, preservation, perseverance, and glorification; and to support
this, he has a fulness of merit, which makes his intercession efficacious; for incense was put upon
the burning coals in the censer, or upon the fire before the Lord, Lev_16:13, signifying that
Christ's intercession proceeds upon his sufferings and death: his blood and sacrifice, from whence

35. all his pleas and arguments are taken in favour of his people, and which always prevail: and this is
said to be given him, as his whole work and office as Mediator, and every branch of it is; he is
appointed to this work, is allowed to do it, and is accepted in it, by him that sits upon the throne:
in the daily offering of the incense, one took the incense and gave it into the hand of his friend, or
the priest that was next him; and if he wanted instruction how to offer it, he taught him, nor might
anyone offer incense until the president bid him (z); to which there seems to be an allusion here:
now the end of this was,
that he should offerthat he should offerthat he should offerthat he should offer itititit with the prayers of all saints upon the golden altar which was before thewith the prayers of all saints upon the golden altar which was before thewith the prayers of all saints upon the golden altar which was before thewith the prayers of all saints upon the golden altar which was before the
thronethronethronethrone; the Vulgate Latin and Ethiopic versions add, "of God"; the prayers of the saints, rightly
performed, are themselves compared to incense, being very grateful and acceptable to God,
Psa_141:2; and the Arabic version here renders it in connection with the preceding clause, and
explanative of that, "and there was given unto him much incense and much spice, which are the
prayers of the saints", as in Rev_5:8; and at the time of incense the people prayed; see Luk_1:10;
and these are spiritual sacrifices, which Christ the high priest presents for the saints, perfumes
with the incense of his mediation, and makes acceptable to God, being offered upon, and coming
up from that altar which is before him, and which gives value to everything that is put upon it: and
they are the prayers of saints, who are set apart by God the Father, whose sins are expiated by the
blood of Christ, and who are sanctified by the Spirit of God; who draw nigh to God with a true
heart, and call upon him out of a pure heart, and in sincerity and truth; the prayers of such
righteous ones, through faith in Christ, avail much with God; and the prayers of all saints are
regarded by Christ, and presented by him, whether they be rich or poor, high or low, greater or
lesser believers. The Jews often speak of an angel, whose name is Sandalphon, who is appointed
over the prayers of the righteous, and takes them and presents them to God (a): so Raphael in
the Apocrypha:
"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.'' (Tobit 12:15)
says he was one of the seven holy angels that carry up the prayers of the saints; and the heretic
Elxai, who was originally a Jew, talked of the holy angels of prayer (b): so the Jews say, that God
"by", or "through his Word", receives the prayers of Israel, and has mercy on them (c). In the
Greek text it is, "that he should give", &c. that is, the "incense", agreeably to the Hebrew phrase in
Num_16:47, and elsewhere.

36. HE RY, “ The trumpets were delivered to the angels who were to sound them. Still the
angels are employed as the wise and willing instruments of divine Providence, and they
are furnished with all their materials and instructions from God our Saviour. As the
angels of the churches are to sound the trumpet of the gospel, the angels of heaven are to
sound the trumpet of Providence, and every one has his part given him.
IV. To prepare for this, another angel must first offer incense, Rev_8:3. It is very
probable that this other angel is the Lord Jesus, the high priest of the church, who is here
described in his sacerdotal office, having a golden censer and much incense, a fulness of
merit in his own glorious person, and this incense he was to offer up, with the prayers of
all the saints, upon the golden altar of his divine nature. Observe, 1. All the saints are a
praying people; none of the children of God are born dumb, a Spirit of grace is always a
Spirit of adoption and supplication, teaching us to cry, Abba, Father. Psa_32:6, For this
shall every one that is godly pray unto thee. 2. Times of danger should be praying times,
and so should times of great expectation; both our fears and our hopes should put us
upon prayer, and, where the interest of the church of God is deeply concerned, the hearts
of the people of God in prayer should be greatly enlarged. 3. The prayers of the saints
themselves stand in need of the incense and intercession of Christ to make them
acceptable and effectual, and there is provision made by Christ for that purpose; he has
his incense, his censer, and his altar; he is all himself to his people. 4. The prayers of the
saints come up before God in a cloud of incense; no prayer, thus recommended, was ever
denied audience or acceptance. 5. These prayers that were thus accepted in heaven
produced great changes upon earth in return to them; the same angel that in his censer
offered up the prayers of the saints in the same censer took of the fire of the altar, and
cast it into the earth, and this presently caused strange commotions, voices, and
thunderings, and lightnings, and an earthquake; these were the answers God gave to
the prayers of the saints, and tokens of his anger against the world and that he would do
great things to avenge himself and his people of their enemies; and now, all things being
thus prepared, the angels discharge their duty.
BURKITT, “Observe here, That all along in the visions which St. John had, a representation
was made to his mind of things pertaining to the Jewish worship: his
visionary temple, the altar, the incense,the fire, the censer, which he saw, were in allusion to the
material temple, and to the worship and service performed there at Jerusalem; and accordingly this
other angel here mentioned, represented the High-priest, (who was an illustrious type of our Lord
Jesus Christ,) whose office it was to offer incense at the altar, and therewith to offer up prayers for
the people.
Observe, farther, That Christ is here represented as having a golden censer, whereas the high-
priest's was only of brass, to denote that he was a more excellent high-priest; and the much
incense given to him, represents his abundant merits, whereby he renders the prayers of all his
saints acceptable to his Father.
Learn hence, That as Christ was the only Mediator of redemption, so is he also the only Mediator of
intercession; his mediation is founded upon his satisfaction: none had to do with the censer to offer
incense, but he that had to do with the altar to offer sacrifice. Who durst offer to intercede with an
offended God on the behalf of sinners, but he hath first satisfied the justice of God for sin? Now to
satisfy an offended God is Christ's peculiar, therefore to intercede with God authoritatively, on the
behalf of offenders, is Christ's sole prerogative.

37. Again, Christ's intercession gives virtue and effect to our supplications. This truth was
signified, Rev_8:4. where it is affirmed, That the smoke of the incense, which came with the
prayers of the saints, ascended up before God out of the angel's hand; that is, the virtue and
efficacy of the Mediator's merits, which came up with the prayers of the saints, and perfumed them,
did both plead for and procure acceptance with God.
Behold here is the true reason why our poor and broken supplications do find acceptance with God;
namely, because perfumed with the odours of Christ's merits, and presented to the Father by his
own mediation and intercession. The Father heareth him always, and so he doth all them whose
prayers are offered by him.
Observe lastly, The success and efficacy of the saint's prayers thus perfumed and presented unto
God; there followed voices, and thunders, and lightnings, signifying the wonderful effects of
prayer, or the terrible things that would follow after their prayers, even dreadful judgments upon the
earth, that is, upon the land of Judea, say some; upon the Roman empire, say others.
However it was, we may gather thus much from it, That in times of national provocation, the fervent
prayers of God's faithful servants have a mighty prevalency with God, for staving off for a time
national ruin and destruction.
JAMISO , “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 (Rev_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.

38. PULPIT, “And anotherangelcame.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).
HAWKER 3-5, “(3) And another angel came and stood at the altar, having a golden
censer; and there was given unto him much incense, that he should offer it with the
prayers of all saints upon the golden altar which was before the throne. (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. (5) And the angel took the censer, and filled it with fire of the
altar, and cast it into the earth: and there were voices, and thunderings, and lightnings,
and an earthquake.
There can be no question who this other Angel was that came and stood at the Altar with
his golden Censer. It could be none but Christ. The office he here performed of the High
Priest, belonged only to Christ. He, and he alone it was, whom Jehovah had Sworn into

39. this office, Psa_110:4. And as this vision was subsequent to the Lord Jesus Christ having
performed all his offices of Redeemer upon earth, and was now returned to heaven, there
to priest it also, in the office of an unchanging priesthood, nothing could be more
refreshing to the mind of the beloved Apostle than to have this view of his Lord, before
the sounding of the trumpets. And as it must have been refreshing to the mind of John
then, so ought it to be, and, no doubt, as was designed, it hath been in all ages, and is
now, to have so precious a representation of Jesus, as in this place is given of him, in the
carrying on that glorious character, Heb_7:21 to the end. I will beg the attention of the
Reader to it, for one moment.
And first. It is very blessed to have such a view of Christ in the midst of judgments. Let
the Reader remember that this was shown John at the first opening of the seventh seal,
The seventh seal became the prelude of the most distressing events on the earth, which
began with the Sounding of the first trumpet, and hath more or less ever since, continued
through the long period, of now nearly fourteen centuries, and the last woe trumpet is
not yet sounded. Let the Reader first ponder these things, and then consider the grace of
the Lord Jesus to his servant John, at such a time, and for Church at all times through
him.
Secondly. Let the Reader keep in remembrance the glories of Christ’s Person, and the
blessedness of this office of High Priest, which he was here exercising. The Gospel taught
the Church, that when Christ had made his soul an offering for sin, be should return to
his Father, and there carry on his everlasting priesthood. And having spent one life upon
earth, in dying for his people, he should spend another in heaven, in seeing the merits of
his sufferings and death, recompensed in their salvation. And, that in the execution of
this purpose, he should continue a Priest forever, after the order of Melchizedec. Here
then we see the blessed truth confirmed. Behold Jesus at the Altar with the golden censer
of his own merits, and with the much incense of his own blood, perfuming heaven with
the fragrancy! Oh! what a sight for every regenerated child of God; everlastingly to keep
in view and never to lose sight of! Well may every truly regenerated believer say, how can
I fail of being accepted by God and my Father when coming to him in God’s own way,
and in God’s own appointment, under the influence and grace of the Holy Ghost, and in
the name, and blood, and incense, and righteousness of the Lord Jesus Christ. Behold! O
God, our shield! and look upon the face of thine Anointed, Psa_84:9.
Thirdly. This view of Christ at the Altar of Incense becomes richly blessed to a poor
sinner, when he is enabled by faith to connect with it, the pleasure of God the Father, in
the whole transaction. While on earth, three times from heaven God proclaimed his love
for him, and his most perfect approbation in him. And, in proof, God raised him from the
dead, and set him at his own right hand, gave him, as Mediator Head of the Church,
power over all things in heaven and in earth, telling him, that he must reign till he had
put all his enemies under his footstool, and committing to him the final judgment of all
things, both quick and dean; because he is the Son of man. Oh! what a relief to all heart-
straitenings in prayer, when thus a poor sinner, brought acquainted by grace with the
plague of his own heart, thus comes to the throne of grace? What will signify his want of
enlargement in himself, when he finds his soul through God the Spirit, so widened to
take in the love of God the Father, in such a precious gift of his dear Son, and such views
of God the Son’s glory, grace, fulness, suitableness, and all - sufficiency, to carry on the
purposes of his love towards poor sinners.
Fourthly. And what a finishing view to crown the whole, doth such a manifestation of
Christ our High Priest, at the Altar of Incense bring with it, when the child of God,
through the Holy Ghost’s testimony of Jesus, and in Jesus, discovers the heart of God the

40. Father on Christ’s account, receiving, accepting, pardoning, Adopting, sanctifying, and
blessing the whole Church, and every, individual of the Church, with his everlasting love,
giving them all grace here, and glory hereafter. Reader have you duly considered these
things, and marked their blessedness? It is in Christ the Son of his love, God beholds his
people, having chosen them in him before the foundation of the world; and now in the
time state of the Church, having set Christ forth a propitiation through faith in his blood,
Rom_3:24-25. It is in Christ their persons and their prayers are accepted. Jesus upon the
golden Censer of his own merits and blood, presents both and perfumes both. And as
this scripture saith the smoke of the incense, come up with the prayers of the saints,
ascending up before God out of his Almighty hand. Jesus it is which opens to fellowship
with God, for we can have no fellowship with God without him having boldness to enter
into the; holiest by the blood of Jesus. He it was who first opened the way by his blood,
and now ever liveth to keep it open by his intercession, Heb_10:19-22. And, as here, in
and through Christ, we have access by one Spirit unto the Father, so hereafter, all our
drawings nigh, will be in and through him. In hope, saith one of the Apostles, of eternal
life, which God that cannot lie, promised before the world began. And addeth another,
the God of all grace, who hath called us unto his eternal glory by Christ Jesus, Tit_1:2;
1Pe_5:10. Oh! the blessedness of being in Christ Jesus.
RWP, “Another angel (allos aggelos). Not one of the seven of Rev_8:2 and before they
began to sound the trumpets. This preliminary incident of the offering of incense on the
altar covers Rev_8:3-6.
Stood (estathē). Ingressive first aorist passive of histēmi (intransitive), “took his
place.”
Over the altar (epi tou thusiastēriou). See Rev_6:9 for the word for the burnt-
offering, here apparently the altar of incense (clearly so in Luk_1:11; possibly also
Rev_9:13), but it is not clear that in apocalyptic the distinction between the two altars of
the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the
accusative epi to thusiastērion.
A golden censer (libanōton chrusoun). Old word for frankincense (from libanos,
Mat_2:11; Rev_18:13), but here alone in N.T. and for censer, as is plain by the use of
chrusoun (golden) with it. Cf. 1Ki_7:50.
Much incense (thumiamata polla). See Rev_5:8 for thumiama (the aromatic
substance burnt, also in Rev_18:13), but here for the live coals on which the incense falls.
That he should add (hina dōsei). Sub-final clause (subject of edothē, was given,
singular because thumiamata neuter plural) with hina and the future active indicative of
didōmi, to give, instead of dōi, the second aorist subjunctive.
Unto the prayers (tais proseuchais). Dative case. In Rev_5:8 the thumiamata are the
prayers.
Upon the golden altar (epi to thusiastērion to chrusoun to). Accusative case here, not
genitive as above, and apparently the altar of incense as indicated by the word golden
(Exo_30:1.; Lev_4:17). Note triple article here to (once before the substantive, once

41. before the adjective, once before the adjunct “the one before the throne”).
OTES
Catholics can justify angelic intercession if this is just another angel and not
Christ, and if angels can intercede for us, why not saints who know us better than
angels? So many feel this is Christ interceeding and pleading his sacrifice mingled
with the prayers of his followers. Mauro says this is Christ interceeding for his
people. Eugene Peterson writes, "The imagery is that of the Day of Atonement,
suggesting the Atonement effected by Christ. This angelic being is also the agent of
the disturbing, disrupting, shaking presence of God in the world. In all three
aspects, intercessor, atonement, and incarnation, this being manifests the
characteristics of Christ."
" The angel in 10:1 is clearly identified with Christ. " In 18:1 it seems
another angel is likely Christ, and another in 20:1 certainly is for he has the keys of
death and hades-1:18.
Prayers seem to make a difference as to when God acts in judgment. The
trumpets are an answer to prayer says Erdman, like the cries of the children of
Israel in Egypt. H.B. Swete, "The prayers of the saints return to the earth in
wrath." God hears and judges the oppressors of his people. The judgments to come
are in answer to prayer. Pascal said, "Prayer is God's way of providing man with
the dignity of causality."
The "censer" (vs. 3) was a vessel that was used for holding incense while it was being
burned (Lev. 16:11-13). The "incense" which was to be offered "with" the prayers of the
saints no doubt stands for the intercession with prayers (made both by the Holy Spirit and
Christ, Rom. 8:26-27, 34). The prayers of "all" the saints are mentioned here as opposed
to only those under the altar in 6:9-10. The "smoke" which ascended up before God (vs.
4) indicates that the prayers were acknowledged, heard and received at the throne (similar
to the phrase, "sweet smelling savor," Gen. 8:21; 2 Cor. 2:15; Eph. 5:2; Phil. 4:18). The
angel filled the censer with fire from the altar and cast it upon the earth and there
followed voices, thunderings, lightnings, and an earthquake. This indicates the fierceness
and terribleness of the judgment sent from God. (Compare Rev. 6:12; 11:19; Isa. 29:6;
Joel 3:14-16). It represents the suffering inflicted upon the wicked because of the cry of
the saints. The thought here, therefore, is that God hears the fervent prayers of his
struggling and afflicted people and causes His judgments to go forth against their
enemies. DAVID RIGGS
4
The smoke of the incense, together with the

42. prayers of the saints, went up before God from
the angel's hand.
BAR ES, “And the smoke of the incense ... - The smoke caused by the burning
incense. John, as he saw this, naturally interpreted it of the prayers of the saints. The
meaning of the whole symbol, thus explained, is that, at the time referred to, the anxiety
of the church in regard to the events which were about to occur would naturally lead to
much prayer. It is not necessary to attempt to verify this by any distinct historical facts,
for no one can doubt that, in a time of such impending calamities, the church would be
earnestly engaged in devotion. Such has always been the case in times of danger; and it
may always be assumed to be true, that when danger threatens, whether it be to the
church at large or to an individual Christian, there will be a resort to the throne of grace.
CLARKE, “The smoke of the incense - with the prayers - Though incense itself
be an emblem of the prayers of the saints, Psa_141:2; yet here they are said to ascend
before God, as well as the incense. It is not said that the angel presents these prayers. He
presents the incense, and the prayers ascend With it. The ascending of the incense shows
that the prayers and offering were accepted.
GILL, “And the smoke of the incense,.... For the incense being put, as it was used
to be, upon burning coals of fire, caused a smoke to arise like a cloud, Lev_16:13; so that
the whole house, or temple, was filled with it (d):
which came with the prayers of the saints, ascended before God out of the
angel's hand; alluding to the incense the priest took in his hand, and cast upon the
burning coals; and shows how that by the smoke of the incense, or the virtue of Christ's
mediation, the imperfections of the prayers of the saints are covered; and how they are it
perfumed and made acceptable to God; and so are said to ascend up before him, and to
be regarded by him, as the prayers of Cornelius were, Act_10:4; now all this is expressive
of the wonderful affection of Christ for his church and people, and care of them; that
before the angels sound their trumpets, and bring on wars and desolations into the
empire, Christ is represented as interceding for them, and presenting their prayers both
for deliverance for themselves, and vengeance on their enemies.
JAMISO , “the smoke ... which came with the prayers ... ascended up —
rather, “the smoke of the incense FOR (or ‘given TO’: ‘given’ being understood from
Rev_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
(Rev_19:10).

43. PULPIT, “And thesmokeof theincense,whichcamewiththeprayersof thesaints,
ascendedup beforeGod outof theangel'shand; 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.
5
Then the angel took the censer, filled it with
fire from the altar, and hurled it on the earth;
and there came peals of thunder, rumblings,
flashes of lightning and an earthquake.
BAR ES, “And the angel took the censer - Rev_8:3. This is a new symbol,
designed to furnish a new representation of future events. By the former it had been
shown that there would be much prayer offered; by this it is designed to show that,
notwithstanding the prayer that would be offered, great and fearful calamities would
come upon the earth. This is symbolized by casting the censer upon the earth, as if the
prayers were not heard any longer, or as if prayer were now in vain.
And filled it with fire of the altar - An image similar to this occurs in Eze_10:2,
where the man clothed in linen is commanded to go between the wheels under the
cherub, and fill his hands with coals of fire from between the cherubims, and to scatter
them over the city as a symbol of its destruction. Here the coals are taken, evidently,
from the altar of sacrifice. Compare the notes on Isa_6:1. On these coals no incense was
placed, but they were thrown at once to the earth. The new emblem, therefore, is the
taking of coals, and scattering them abroad as a symbol of the destruction that was about
to ensue.
And cast it into the earth - Margin, upon. The margin expresses undoubtedly the
meaning. The symbol, therefore, properly denoted that fearful calamities were about to
come upon the earth. Even the prayers of saints did not prevail to turn them away, and
now the symbol of the scattered coals indicated that terrible judgments were about to
come upon the world.
And there were voices - Sounds, noises. See the notes on Rev_4:5. The order is not
the same here as there, but lightnings, thunderings, and voices are mentioned in both.
And an earthquake - Rev_6:12. This is a symbol of commotion. It is not necessary
to look for a literal fulfillment of it, anymore than it is for literal “voices,” “lightnings,” or

44. “thunderings.”
CLARKE, “Cast it into the earth - That is, upon the land of Judea; intimating the
judgments and desolations which were now coming upon it, and which appear to be
farther opened in the sounding of the seven trumpets.
There were voices - All these seem to point out the confusion, commotions,
distresses, and miseries, which were coming upon these people in the wars which were at
hand.
GILL, “And the angel took the censer,.... The golden one before mentioned, the use
of which was to take and carry in it burning coals of fire:
and filled it with fire of the altar; of burnt offering, for upon that, and not upon the
altar of incense, fire was; the allusion is to the priest
"that was worthy to use a censer (e); who took a silver censer, and went to the top of the
altar (of burnt offering), and having removed the coals there, and there took them in his
censer, and went down and emptied them into a golden one, and there was scattered
from it about a kab of coals;''
for the golden one held a kab less than the silver one (f);
and cast it into the earth: the Roman empire: by "fire" some understand the Spirit of
God, and his gifts and graces, which sat upon the apostles as cloven tongues of fire on the
day of Pentecost; and which they suppose were now plentifully bestowed on the
ministers of the word, to enlighten them, inspire them with zeal, and abundantly fit them
for the work of the ministry, in consequence of Christ's mediation and intercession: and
others think the Gospel is intended, which is sometimes compared to fire, Jer_20:9, or
else those contentions and quarrels which, through the corruptions of men, arise on
account of the Gospel, Luk_12:49; though rather by fire here are meant the judgments of
God, and his wrath and fury poured forth like fire upon the Roman empire, now become
Christian; and so was an emblem of those calamities coming upon it at the sounding of
the trumpets; and shows that as Christ prays and intercedes for his, own people, for their
comfort and safety, so he will bring down, his judgments upon his and their enemies; see
Eze_10:2; and the Targum on it:
and there were voices, and thunderings, and lightnings, and an earthquake;
which may be understood either of the nature, use, and effects of the Gospel, speaking to
the hearts of men by the sons of thunder, enlightening their minds, and shaking their
consciences; the like were at the giving of the law, Exo_19:16; or rather of those terrors,
distresses, and commotions in the world, because of God's righteous judgments, and
which particularly will be at the sound of the seventh trumpet, and the pouring out of the
seventh vial, Rev_11:15; the allusion is to the sounds that were heard at the time of the
daily sacrifice; for besides the blowing of the trumpets by the priests, and the singing of
the Levites, of which See Gill on Rev_8:2; there was a musical instrument called ‫,מגרפה‬

45. "magrephah" (g), which being sounded, a man could not hear another speak in Jerusalem: yea,
they say it was heard as far as Jericho.
JAMISO , “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 marvelous 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.”
PULPIT, “And theangeltookthecenser,andfilledit withfireof thealtar,andcastit into
theearth;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 therewerevoices,andthunderings,andlightnings,andan
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).
RWP, “Taketh (eilēphen). Vivid dramatic perfect active indicative of lambanō as in
Rev_5:7, “has taken.” The angel had apparently ]aid aside the censer. Hardly merely the
pleonastic use of lambanō (Joh_19:23). John pictures the scene for us.
Filled (egemisen). He drops back to the narrative use of the first aorist active
indicative of gemizō.
With the fire (ek tou puros), live coals from the altar (cf. Isa_6:6).
Cast (ebalen). Second aorist active indicative of ballō. See Gen_19:24 (Sodom);
Eze_10:2 and Christ’s bold metaphor in Luk_12:49. See this use of ballō also in Rev_8:7;
Rev_12:4, Rev_12:9, Rev_12:13; Rev_14:19.
Followed (egenonto). Came to pass naturally after the casting of fire on the earth.
Same three elements in Rev_4:5, but in different order (lightnings, voices, thunders),
lightning naturally preceding thunder as some MSS. have it here. Perhaps phōnai, the
voices of the storm (wind, etc.).
6

46. Then the seven angels who had the seven
trumpets prepared to sound them.
BAR ES, “And the seven angels which had the seven trumpets prepared
themselves to sound - Rev_8:7. Evidently in succession, perhaps by arranging
themselves in the order in which they were to sound. The way is now prepared for the
sounding of the trumpets, and for the fearful commotions and changes which would be
indicated by that. The last seal is opened; heaven stands in suspense to know what is to
be disclosed; the saints, filled with solicitude, have offered their prayers; the censer of
coals has been cast to the earth, as if these judgments could be no longer stayed by
prayer; and the angels prepare to sound the trumpets indicative of what is to occur.
CLARKE, “Prepared themselves to sound - Each took up his trumpet, and stood
prepared to blow his blast. Wars are here indicated; the trumpet was the emblem of war.
GILL, “And the seven angels which had the seven trumpets,.... Given them,
Rev_8:2;
prepared themselves to sound; they stood up, took their trumpets in their hands,
and put them to their mouths; this was giving notice of what was coming upon the earth,
and a kind of warning to men, and a call upon them to repentance, and to prepare to
meet God in the way of his judgments. The time when these trumpets began to blow was
after the opening of the seventh seal, and so after the destruction of the empire as Pagan,
which was under the sixth seal; and after that peace and rest from persecution in
Constantine's time, signified by the half hour's silence in heaven; and after the prayers of
the saints for vengeance, because of their blood shed in the time of Rome Pagan, were
offered up, heard, taken notice of, and accepted; and therefore cannot regard, nor have
any concern with the state of the church before Constantine's time, as some have thought
the three first trumpets had; the first introducing the contradictions and blasphemies of
the Jews, and their persecutions of the Christians, and the effusion of their blood by
them; the second the ten persecutions under the Heathen emperors; and the third, the
errors and heresies which pestered the churches of those times: nor indeed do they
concern the state of the church at all; though it seems much more likely that the first four
trumpets should bring in; as others have thought, the several heresies of Arius,
Macedonius, Pelagius, and Eutyches, which sprung up before the rise of Mahomet, who
appears under the fifth trumpet. But all the six trumpets have to do with the empire as
Christian; for as the six seals are so many steps towards the destruction of the empire as
Pagan, and the vials bring on the ruin of Rome Papal; so the six trumpets are so many
gradual advances to the ruin of the empire, now Christian: and it must be observed, that
the Emperor Theodosius, at his death, left the empire divided between his two sons,
Arcadius and Honorius, the eastern part of it, which had Constantinople for its seat, to

47. the former, and the western part of it, which had Rome for its seat, to the latter; now the
first four trumpets bring in a barbarous people out of the north, the Goths, Huns, and
Vandals, into the western part, who, by various incursions and wars, at last utterly
destroy it; and the fifth and sixth trumpets bring in the Saracens under Mahomet, and
the Turks into the eastern part, who took possession of that, and have kept it unto this
day. (This was published in 1747, Ed.) A preparation being made, the angels begin to
sound their trumpets.
HAWKER, “And the seven angels which had the seven trumpets prepared themselves
to sound.
It will neither be improper nor unprofitable I hope, under the Lord’s teaching, if, before
we enter upon the several dispensations which seem to be pointed out, under the several
trumpets, we do by these as we did by the seals; first, take a general view of them, before
we enter into the particulars of them. We find, that as on opening of the fifth seal, cries
went up from under the Altar, from the souls of those, whose blood had been shed by
persecution; see Rev_6:9-10. So here, before sounding of the first trumpet, Jesus takes
up their cause, and now begins to answer their prayers in the judgments, which, with the
sounding of the first trumpet, begins to be poured upon the earth.
Concerning the dispensation of the trumpets, there can be no question, but that their
very sound is an alarm. Hence, the Angel thrice proclaims, woe to the inhabitants of the
earth, after four of the trumpets had been sounded, by reason of the greater sorrow that
was to follow in the earth, under the sounding of the other three. And, indeed, it is
evident that the ministry of the seals, which referred to the time when the Empire was
heathen, had nothing so awful in it, as the ministry of the trumpets. Opposition from
heathenism and idolatry, however in appearance it may seem more directly injurious to
the truth than any other, is not in fact so much as what comes from false views of the
truth, and the opposition made from those quarters. The man that confessed Christ, but
in that confession denies his Godhead, is a greater enemy in reality to Christ, than he
that denies his being, and his religion altogether. I have found more bitter hatred from
Pharisees, than from all the ungodly, and careless, put them altogether. And very sure I
am, that all the open enemies to the truth of the Gospel, in those who deny all revelation,
are not to be dreaded for persecution, as much as those are, who on the one hand, reduce
the Christian doctrine to a mere system of morality, and while professing themselves to
be Christians, deny Christ’s Godhead; or on the other, those who though acknowledging
his Godhead, and in part his atonement, yet make Christ only a procuring cause, and
insist upon man’s own attainments and improvements, as being a part Saviour.
The trumpet dispensation, through the whole of that department, intimated a season of
greater persecution to the true Church of Christ, though the empire became Christian
under the countenance of the Emperors, than while it remained under the darkness of
idolatry. Hence the trumpets, from the sounding of the first to the last are gradually
opening the steps, by which the persecutions came forward to the overthrow of the
empire. God had appointed in the depths of the wisdom of his providence, that those two
powers, the Mahometan imposture in the East, called the false prophet; and the folly and
iniquity of Popery in the West, called the Beast; should both come forward much about
the same time, and afflict the people of God. Hence, about this period it was, that upon
the opening of the seventh seal, we find the spreading of Mahomet’s imposture covering
the East. Arabia, Egypt, and Assyria, soon were detached from the empire of Rome; and
the Impostor Mahomet set up his standard in all that vast empire. On the other hand, in
the Western world, the trumpery of Popery became soon established; and the great
enemy of souls, turning Christian, and taking advantage from the errors of Arian heresy,

48. soon proselyted the multitudes to the doctrine, which complimented man’s goodness, at
the expense of God’s truth; and both these soon divided the eastern from the western
world, and which, more or less, (for their iniquity is not full,) have continued to the
present hour, and must continue, according to this blessed book of prophecy, until the
time here predicted, for the accomplishment of both is fulfilled. So much I thought it
necessary to observe, on the ministry of the trumpets, in general. We will now go on,
under the Lord’s permission, and under an humble hope of the, Lord’s teaching, to the
consideration of the sounding of each trumpet; beginning with the first, and following
them regularly one after another, according to the order in which they are placed.
PULPIT, “And thesevenangelswhichhadtheseventrumpetspreparedthemselvesto
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.
OTES
trumpets and bowls
Note the similarity between the trumpets, bowls and the ten Egyptian plagues
The ten Plagues on Egypt:
Exo 7:17-18 the water of the Nile, and it will be changed into blood.
Exo 8:2. Plague of frogs.
Exo 8:16 Plague of gnats.
Exo 8:21 Swarm of flies.
Exo 9:3 Plague on livestock.
Exo 9:9 Festering boils on men and animals.
Exo 9:17-18 Plague of hail.
Exo 10:4-5 Plague of locusts.
Exo 10:21-22 Three days of darkness.
Exo 11:4-5 Firstborn will die.
The Trumpets and Bowls Compared
Trumpets Bowls
First hail fire mixed with blood hurled to earth, third of the earth, trees and green grass
burned up. Ugly and painful sores on those who had the mark of the beast and
worship his image
Secondthird of sea turned to blood, third of living creatures in sea died, third of ships
destroyed. Sea turned to blood, everything in the sea died
Third Third of waters turned bitter, many people died Rivers and springs became
blood
Fourth A third of the day and night was without light Sun scorches people with fire
Fifth Locusts out of the Abyss torture mankind for five months Kingdom plunged
into darkness, men gnawed their tongues in agony
Sixth Third of mankind killed by fire, smoke and sulphur i.e. war Three evil spirits
(frogs) gather kings of the earth for battle on the great day of God Almighty.
Seventh End of the age, time of the judgement, lightening, thunder, earthquake,

49. hailstorm. The end of the age, flashes of lightening, thunder, a great earthquake and
plague of hail
The first judgment affects the earth, bringing plagues on a third of the ungodly world.
The hail and fire mingled with blood remind us of the plagues or judgments which were
brought upon the Egyptians (Exodus chs. 7-12). The judgments both in the days of Moses
and John had the same effect on the people. Remember, though, that in Revelation we are
dealing with symbolical expressions ("signified it by his angel unto his servant John,"
Rev. 1:1). In Moses's age the judgments were brought about by miracles; in John's age
they were caused by natural forces. These plagues were brought on the wicked to cause
them to repent (9:20--this is a key verse to the correct interpretation of the trumpets) and
to avenge the blood of the saints (6:9-10; 16:6-7; 17:6; 18:24; 19:2). DAVID RIGGS
PRETERIST VIEW
The seven trumpets. --There is a brief Silence separating the vision of the seven seals
from that of the seven trumpets-a pause intimating that the drama is to be unfolded
afresh, and that substantially the same series of events is to be made doubly sure by
being- rehearsed under a different aspect. In accordance with the Old Testament analogy
(2 Sam. viii 2, and Lam. ii. 8) the order to measure the temple (which at that time was
still in existence) and the altar and the worshippers was a token of their impending
desolation and destruction. The outer court did not need to be measured, for it was
desecrated previously, an armed mob of Gentile Idumeans holding possession of the
courts of the temple during the whole forty-two months that the war in Palestine, lasted.
Dr. Clement Clemance [2] gives the following summary of Archdeacon Farrar's
explanation of the first six trumpets. [3]
First trumpet. - Years of burning drought, rains of fire, disastrous conflagrations and
earthquakes as those in Lyons, Rome, Jerusalem and Naples (63 to 68 A.D.).
Second Trumpet. - Great calamities connected with the sea and ships, such as those of
which the time of Nero furnishes abundant evidence.
Third Trumpet.-The overthrow of Nero, the ominous failure. of the Julian line, and the
bitterness occasioned thereby.
Fourth Trumpet. - Ruler after ruler of the Roman empire and of the Jewish nation died by
murder or suicide.
Fifth Trumpet. - The star perhaps Nero. The host of locusts denoted demons."In the
period between Christ's resurrection, and the fall of Jerusalem, the Jewish nation acted as
if possessed by seven thousand demons "(Stier).
Sixth Trumpet. - The army of the horsemen denotes 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.
"Observe in ix. 10, a cryptographic allusion to the Parthian cavalry. The horses are said to
be like scorpions, and to have stings in their tails, referring to the famous practice of the
Parthian horsemen, who, when pursued after charging, would turn and fly, all the time
shooting their arrows behind them." [4]

50. 7
The first angel sounded his trumpet, and there
came hail and fire mixed with blood, and it
was hurled down upon the earth. A third of
the earth was burned up, a third of the trees
were burned up, and all the green grass was
burned up.
BAR ES, “The first angel sounded - The first in order, and indicating the first in
the series of events that were to follow.
And there followed hail - Hail is usually a symbol of the divine vengeance, as it has
often been employed to accomplish the divine purposes of punishment. Thus, in
Exo_9:23, “And the Lord sent thunder and hail, and the fire ran along the ground; and
the Lord rained hail upon the land of Egypt.” So in Psa_105:32, referring to the plagues
upon Egypt, it is said, “He gave them hail for rain, and flaming fire in their land.” So
again, Psa_78:48, “He gave up their cattle also to the hail, and their flocks to hot
thunderbolts.” As early as the time of Job hail was understood to be an emblem of the
divine displeasure, and an instrument in inflicting punishment:
“Hast thou entered into the treasures of the snow,
Or hast thou seen the treasure of the hail?
Which I have reserved against the time of trouble,
Against the day of battle and war!”
Job_38:22-23.
So also the same image is used in Psa_18:13;
“The Lord also thundered in the heaven,
And the Most High gave forth his voice,
Hailstones and coals of fire.”
Compare Hag_2:17. The destruction of the Assyrian army, it is said, would be
accomplished in the same way, Isa_30:30. Compare Eze_13:11; Eze_38:22.
And fire - Lightning. This also is an instrument and an emblem of destruction.
Mingled with blood - By blood “we must naturally understand,” says Prof. Stuart,
“in this case, a shower of colored rain; that is, rain of a rubidinous aspect, an occurrence
which is known sometimes to take place, and which, like falling stars, eclipses, etc., was
viewed with terror by the ancients, because it was supposed to be indicative of blood that
was to be shed.” The appearance, doubtless, was that of a red shower, apparently of hail
or snow - for rain is not mentioned. It is not a rain-storm, it is a hail-storm that is the
image here; and the image is that of a driving hail-storm, where the lightnings flashed,
and where there was the intermingling of a reddish substance that resembled blood, and
that was an undoubted symbol of blood that was to be shed. I do not know that there is
red rain, or red hail, but red snow is not very uncommon; and the image here would be

51. complete if we suppose that there was an intermingling of red snow in the driving
tempest.
This species of snow was found by Captain Ross at Baffin’s Bay on the 17th of August,
1819. The mountains that were dyed with the snow were about 8 miles long, and 600 feet
high. The red color reached to the ground in many places 10 or 12 feet deep, and
continued for a great length of time. Although red snow had not until this attracted much
notice, yet it had been long before observed in Alpine countries. Saussure discovered it
on Mount Bernard in 1778. Ramoud found it on the Pyrenees; and Summerfield
discovered it in Norway. “In 1818 red snow fell on the Italian Alps and Apennines. In
March, 1808, the whole country about Cadore, Belluno, and Feltri was covered with a
red-colored snow to the depth of six and a half feet; but a white snow had fallen both
before and after it, the red formed a stratum in the middle of the white. At the same time
a similar fall took place in the mountains of the Valteline, Brescia, Carinthia, and Tyrol”
(Edin. Encyclo. art. “Snow”). These facts show that what is referred to here in the symbol
might possibly occur. Such a symbol would be properly expressive of blood and carnage.
And they were cast upon the earth - The hail, the fire, and the blood - denoting
that the fulfillment of this was to be on the earth.
And the third part of trees was burnt up - By the fire that came down with the
hail and the blood.
And all green grass was burnt up - Wherever this lighted on the earth. The
meaning would seem to be, that wherever this tempest beat the effect was to destroy a
third part - that is, a large portion of the trees, and to consume all the grass. A portion of
the trees - strong and mighty - would stand against it; but what was so tender as grass is,
would be consumed. The sense does not seem to be that the tempest would be confined
to a third part of the world, and destroy all the trees and the grass there; but that it would
be a sweeping and general tempest, and that wherever it spread it would prostrate a third
part of the trees and consume all the grass. Thus understood, it would seem to mean,
that in reference to those things in the world which were firm and established like trees it
would not sweep them wholly away, though it would make great desolation; but in
reference to those which were delicate and feeble - like grass - it would sweep them
wholly away.
This would not be an inapt description of the ordinary effects of invasion in time of
war. A few of those things which seem most firm and established in society - like trees in
a forest - weather out the storm; while the gentle virtues, the domestic enjoyments, the
arts of peace, like tender grass, are wholly destroyed. The fulfillment of this we are
undoubtedly to expect to find in the terrors of invasion; the evils of war; the effusion of
blood; the march of armies. So far as the language is concerned, the symbol would apply
to any hostile invasion; but in pursuing the exposition on the principles on which we
have thus far conducted it, we are to look for the fulfillment in one or more of those
invasions of the northern hordes that preceded the downfall of the Roman empire and
that contributed to it. In the Analysis of the chapter, some reasons were given why these
four trumpet signals were placed together, as pertaining to a series of events of the same
general character, and as distinguished from those which were to follow.
The natural place which they occupy, or the events which we should suppose, from the
views taken above of the first six seals, would be represented, would be the successive
invasions of the northern hordes which ultimately accomplished the overthrow of the
Roman empire. There are four of these “trumpets,” and it would be a matter of inquiry
whether there were four events of sufficient distinctness that would mark these
invasions, or that would constitute periods or epochs in the destruction of the Roman
power. At this point in writing, I looked on a chart of history, composed with no

52. reference to this prophecy, and found a singular and unexpected prominence given to
four such events extending from the first invasion of the Goths and Vandals at the
beginning of the fifth century, to the fall of the Western empire, 476 a.d. The first was the
invasion of Alaric, king of the Goths, 410 a.d.; the second was the invasion of Attila, king
of the Huns, “scourge of God,” 447 a.d.; a third was the sack of Rome by Genseric, king of
the Vandals, 455 a.d.; and the fourth, resulting in the final conquest of Rome, was that of
Odoacer, king of the Heruli, who assumed the title of King of Italy, 476 a.d. We shall see,
however, on a closer examination, that although two of these - Attila and Genseric -
were, during a part of their career, contemporary, yet the most prominent place is due to
Genseric in the events that attended the downfall of the empire, and that the second
trumpet probably related to him; the third to Attila. These were, beyond doubt, four
great periods or events attending the fall of the Roman empire, which synchronize with
the period before us.
If, therefore, we regard the opening of the sixth seal as denoting the threatening aspect
of these invading powers - the gathering of the dark cloud that hovered over the borders
of the empire, and the consternation produced by that approaching storm; and if we
regard the transactions in the seventh chapter - the holding of the winds in check, and
the sealing of the chosen of God - as denoting the suspension of the impending
judgments in order that a work might be done to save the church, and as referring to the
divine interposition in behalf of the church; then the appropriate place of these four
trumpets, under the seventh seal, will be when that delayed and restrained storm burst
in successive blasts upon different parts of the empire - the successive invasions which
were so prominent in the overthrow of that vast power. History marks four of these
events - four heavy blows - four sweepings of the tempest and the storm - under Alaric,
Genseric, Attila, and Odoacer, whose movements could not be better symbolized than by
these successive blasts of the trumpet.
The first of these is the invasion of Alaric; and the inquiry now is, whether his invasion
is such as would be properly symbolized by the first trumpet. In illustrating this, it will be
proper to notice some of the movements of Alaric, and the alarm consequent on his
invasion of the empire; and then to inquire how far this corresponds with the images
employed in the description of the first trumpet. For these illustrations I shall be
indebted mainly to Mr. Gibbon. Alaric, the Goth, was at first employed in the service of
the emperor Theodosius, in his attempt to oppose the usurper Arbogastes, after the
murder of Valentinian, emperor of the West. Theodosius, in order to oppose the usurper,
employed, among others, numerous barbarians - Iberians, Arabs, and Goths. One of
them was Alaric, who, to use the language of Mr. Gibbon (ii. 179), “acquired in the school
of Theodosius the knowledge of the art of war, which he afterward so fatally exerted for
the destruction of Rome,” 392-394 a.d. After the death of Theodosius (395 a.d.) the
Goths revolted from the Roman power, and Alaric, who had been disappointed in his
expectations of being raised to the command of the Roman armies, became their leader
(Decline and Fall, ii. 213). “That renowned leader was descended from the noble race of
the Balti; which yielded only to the royal dignity of the Amali; he had solicited the
command of the Roman armies; and the imperial court provoked him to demonstrate
the folly of their refusal, and the importance of their loss. In the midst of a divided court
and a discontented people the emperor Arcadius was terrified by the aspect of the Gothic
arms,” etc.
Alaric then invaded and conquered Greece, laying it waste in his progress, until he
reached Athens, ii. 214, 215. “The fertile fields of Phocis and Boeotia were instantly
covered by a deluge of barbarians, who massacred the males of age to bear arms, and
drove away the beautiful females, with the spoil and cattle of the flaming villages.” Alaric
then concluded a treaty with Theodosius, the emperor of the East (ii. 216); was made

53. master-general of Eastern Illyricum, and created a magistrate (ii. 217); soon united
under his command the barbarous nations that had made the invasion, and was
solemnly declared to be the king of the Visigoths, ii. 217. “Armed with this double power,
seated on the verge of two empires, he alternately sold his deceitful promises to the
courts of Arcadius and Honorius, until he declared and executed his purpose of invading
the dominions of the West. The provinces of Europe which belonged to the Eastern
empire were already exhausted; those of Asia were inaccessible; and the strength of
Constantinople had resisted his attack. But he was tempted by the beauty, the wealth,
and the fame of Italy, which he had twice visited; and he secretly aspired to plant the
Gothic standard on the walls of Rome; and to enrich his army with the accumulated
spoils of 300 triumphs,” ii. 217, 218.
In describing his march to the Danube, and his progress toward Italy, having increased
his army with a large number of barbarians, Mr. Gibbon uses the remarkable language
expressive of the general consternation, already quoted in the description of the sixth
seal. Alaric approached rapidly toward the imperial city, resolved to “conquer or die
before the gates of Rome.” But he was checked by Stilicho, and compelled to make peace,
and retired (Decline and Fall, ii. 222), and the threatening storm was for a time
suspended. See the notes on Rev_7:1 ff. So great was the consternation, however, that
the Roman court, which then had its seat at Milan, thought it necessary to remove to a
safer place, and became fixed at Ravenna, ii. 224. This calm, secured by the retreat of
Alaric, was, however, of short continuance. In 408 a.d. he again invaded Italy in a more
successful manner, attacked the capital, and more than once pillaged Rome. The
following facts, for which I am indebted to Mr. Gibbon, will illustrate the progress of the
events, and the effects of this blast of the “first trumpet” in the series that announced the
destruction of the Western empire:
(a) The effect, on the destiny of the empire, of removing the Roman court to Ravenna
from the dread of the Goths. As early as 303 a.d. the court of the emperor of the West
was, for the most part, established at Milan. For some time before, the “sovereignty of
the capital was gradually annihilated by the extent of conquest,” and the emperors were
required to be long absent from Rome on the frontiers, until in the time of Diocletian
and Maximian the seat of government was fixed at Milan, “whose situation at the foot of
the Alps appeared far more convenient than that of Rome for the important purpose of
watching the motions of the barbarians of Germany” (Gibbon, i. 213). “The life of
Diocletian and Maximian was a life of action, and a considerable portion of it was spent
in camps, or in their long and frequent marches; but whenever the public business
allowed them any relaxation, they seem to have retired with pleasure to their favorite
residences of Nicomedia and Milan. Until Diocletian, in the twentieth year of his reign,
celebrated his Roman triumph, it is extremely doubtful whether he ever visited the
ancient capital of the empire” (Gibbon, i. 214).
From this place the court was driven away, by the dread of the northern barbarians, to
Ravenna, a safer place, which thenceforward became the seat of government, while Italy
was ravaged by the northern hordes, and while Rome was besieged and pillaged. Mr.
Gibbon, under date of 404 a.d., says, “The recent danger to which the person of the
emperor had been exposed in the defenseless palace of Milan (from Alaric and the
Goths) urged him to seek a retreat in some illaccessible fortress in Italy, where he might
securely remain, while the open country was covered by a deluge of barbarians” (vol. ii.
p. 224). He then proceeds to describe the situation of Ravenna, and the removal of the
court thither, and then adds (p. 225), “The fears of Honorius were not without
foundation, nor were his precautions without effect. While Italy rejoiced in her
deliverance from the Goths, a furious tempest was excited among the nations of
Germany, who yielded to the irresistible impulse that appears to have been gradually

54. communicated from the eastern extremity of the continent of Asia.” That mighty
movement of the Huns is then described, as the storm was preparing to burst upon the
Roman empire, ii. 225. The agitation and the removal of the Roman government were
events not inappropriate to be described by symbols relating to the fall of that mighty
power.
(b) The particulars of that invasion, the consternation, the siege of Rome, and the
capture and pillage of the imperial city, would confirm the propriety of this application to
the symbol of the first trumpet. It would be too long to copy the account - for it extends
through many pages of the History of the Decline and Fall of the Empire; but a few
selected sentences may show the general character of the events, and the propriety of the
symbols, on the supposition that they referred to these things. Thus, Mr. Gibbon (ii. 226,
227) says, “The correspondence of nations was, in that age, so imperfect and precarious,
that the revolutions of the North might escape the knowledge of the court of Ravenna,
until the dark cloud which was collected along the coast of the Baltic burst in thunder
upon the banks of the Upper Danube. The king of the confederate Germans passed,
without resistance, the Alps, the Po, and the Apennines; leaving on the one hand the
inaccessible palace of Honorius securely buried among the marshes of Ravenna; and on
the other the camp of Stilicho, who had fixed his headquarters at Ticinum, or Pavia, but
who seems to have avoided a decisive battle until he had assembled his distant forces.
Many cities of Italy were pillaged or destroyed. The senate and people trembled at their
approach within a hundred and eighty miles of Rome; and anxiously compared the
danger which they had escaped with the new perils to which they were exposed,” etc.
Rome was besieged for the first time by the Goths 408 a.d. Of this siege Mr. Gibbon (ii.
252-254) has given a graphic description. Among other things, he says, “That
unfortunate city gradually experienced the distress of scarcity, and at length the horrid
calamities of famine.” “A dark suspicion was entertained, that some desperate wretches
fed on the bodies of their fellow-creatures whom they had secretly murdered; and even
mothers - such were the horrid conflicts of the two most powerful instincts implanted by
nature in the human breast - even mothers are said to have tasted the flesh of their
slaughtered infants. Many thousands of the inhabitants of Rome expired in their houses,
or in the streets, for want of sustenance; and as the public sepulchres without the walls
were in the power of the enemy, the stench which arose from so many putrid and
unburied carcasses infected the air; and the miseries of famine were succeeded and
aggravated by a pestilential disease.”
The first siege was raised by the payment of an enormous ransom (Gibbon, ii. 254).
The second siege of Rome by the Goths occurred 409 a.d. This siege was carried on by
preventing the supply of provisions, Alaric having seized upon Ostia, the Roman port,
where the provisions for the capital were deposited. The Romans finally consented to
receive a new emperor at the hand of Alaric, and Attalus was appointed in the place of
the feeble Honorius, who was then at Ravenna, and who had abandoned the capital.
Attalus, an inefficient prince, was soon publicly stripped of the robes of office, and Alaric,
enraged at the conduct of the court at Ravenna toward him, turned his wrath a third time
on Rome, and laid siege to the city. This occurred 410 a.d. “The king of the Goths, who no
longer dissembled his appetite for plunder and revenge, appeared in arms under the
walls of the capital; and the trembling senate, without any hope of relief, prepared, by a
desperate effort, to delay the ruin of their country. But they were unable to guard against
the conspiracy of their slaves and domestics, who, either from birth or interest, were
attached to the cause of the enemy. At the hour of midnight the Salarian Gate was
silently opened, and the inhabitants were awakened by the tremendous sound of the
Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the
imperial city, which had subdued and civilized so considerable a part of mankind, was

55. delivered to the licentious fury of the tribes of Germany and Scythia” (Gibbon, ii. 260).
(c) It is, perhaps, only necessary to add that the invasion of Alaric was in fact but one
of the great events that led to the fall of the empire, and that, in announcing that fall,
where a succession of events was to occur, it would properly be represented by the blast
of one of the trumpets. The expressions employed in the symbol are, indeed, such as
might be applied to any invasion of hostile armies, but they are such as would be used if
the design were admitted to be to describe the invasion of the Gothic conqueror. For:
(1) That invasion, as we have seen, would be well represented by the storm of hail and
lightning that was seen in vision;
(2) By the red color mingled in that storm - indicative of blood;
(3) By the fact that it consumed the trees and the grass.
This, as we saw in the exposition, would properly denote the desolation produced by
war - applicable, indeed, to all war, but as applicable to the invasion of Alaric as any war
that has occurred, and it is such an emblem as would be used if it were admitted that it
was the design to represent his invasion. The sweeping storm, prostrating the trees of the
forest, is an apt emblem of the evils of war, and, as was remarked in the exposition, no
more striking illustration of the consequences of a hostile invasion could be employed
than the destruction of the “green grass.” What is here represented in the symbol cannot,
perhaps, be better expressed than in the language of Mr. Gibbon, when describing the
invasion of the Roman empire under Alaric. Speaking of that invasion, he says - “While
the peace of Germany was secured by the attachment of the Franks and the neutrality of
the Alemanni, the subjects of Rome, unconscious of their approaching calamities,
enjoyed the state of quiet and prosperity which had seldom blessed the frontiers of Gaul.
Their flocks and herds were permitted to graze in the pastures of the barbarians; their
huntsmen penetrated, without fear or danger, into the darkest recesses of the Hercynian
wood. The banks of the Rhine were crowned, like those of the Tiber, with elegant houses
and well-cultivated farms; and if a poet descended the river, he might express his doubt
on which side was situated the territory of the Romans. This scene of peace and plenty
was suddenly changed into a desert; and the prospect of the smoking ruins could alone
distinguish the solitude of nature from the desolation of man.
The flourishing city of Mentz was surprised and destroyed; and many thousand
Christians were inhumanly massacred in the church. Worms perished after a long and
obstinate siege; Strasburg, Spires, Rheims, Tournay, Arras, Amiens, experienced the
cruel oppression of the German yoke; and the consuming flames of war spread from the
banks of the Rhine over the greatest part of the seventeen provinces of Gaul. That rich
and extensive country, as far as the ocean, the Alps, and the Pyrenees, was delivered to
the barbarians, who drove before them, in a promiscuous crowd, the bishop, the senator,
and the virgin, laden with the spoils of their houses and altars,” ii. 230. In reference, also,
to the invasion of Alaric, and the particular nature of thee desolation depicted under the
first trumpet, a remarkable passage which Mr. Gibbon has quoted from Claudian, as
describing the effects of the invasion of Alaric, may be here introduced. “The old man,”
says he, speaking of Claudian, “who had passed his simple and innocent life in the
neighborhood of Verona, was a stranger to the quarrels both of kings and of bishops; his
pleasures, his desires, his knowledge, were confined within the little circle of his paternal
farm; and a staff supported his aged steps on the same ground where he had sported in
infancy. Yet even this humble and rustic felicity (which Claudian describes with so much
truth and feeling) was still exposed to the undistinguishing rage of war.
Ingentem meminit parvo qui germine quercum
Aequaevumque videt consenuisse nemus.

56. A neighboring wood born with himself he sees
And loves his old contemporary trees.
- Cowley.
His trees, his old contemporary trees, must blaze in the conflagration of the whole
country; a detachment of Gothic cavalry must sweep away his cottage and his family; and
the power of Alaric could destroy this happiness which he was not able either to taste or
to bestow. ‘Fame,’ says the poet, ‘encircling with terror or gloomy wings, proclaimed the
march of the barbarian army, and filled Italy with consternation,’” ii. 218. And,
(4) As to the extent of the calamity, there is also a striking propriety in the language of
the symbol as applicable to the invasion of Alaric. I do not suppose, indeed, that it is
necessary, in order to find a proper fulfillment of the symbol, to be able to show that
exactly one-third part of the empire was made desolate in this way; but it is a sufficient
fulfillment if desolation spread over a considerable portion of the Roman world - as if a
third part had been destroyed. No one who reads the account of the invasion of Alaric
can doubt that it would be an apt description of the ravages of his arms to say that a third
part was laid waste. That the desolations produced by Alaric were such as would be
properly represented by this symbol may be fully seen by consulting the whole account of
that invasion in Gibbon, ii. 213-266.
CLARKE, “Hail and fire mingled with blood - This was something like the ninth
plague of Egypt. See Exo_9:18-24 : “The Lord sent thunder and hail - and fire mingled
with the hail - and the fire ran along upon the ground.” In the hail and fire mingled with
blood, some fruitful imaginations might find gunpowder and cannon balls, and canister
shot and bombs.
They were cast upon the earth - Εις την γην· Into that land; viz., Judea, thus often
designated.
And the third part of trees - Before this clause the Codex Alexandrinus, thirty-five
others, the Syriac, Arabic, Ethiopic, Armenian, Slavonic, Vulgate, Andreas, Arethas, and
some others, have και το τριτον της γης κατεκαη· And the third part of the land was burnt
up. This reading, which is undoubtedly genuine, is found also in the Complutensian
Polyglot. Griesbach has received it into the text.
The land was wasted; the trees - the chiefs of the nation, were destroyed; and the grass
- the common people, slain, or carried into captivity. High and low, rich and poor, were
overwhelmed with one general destruction. This seems to be the meaning of these
figures.
Many eminent men suppose that the irruption of the barbarous nations on the Roman
empire is here intended. It is easy to find coincidences when fancy runs riot. Later
writers might find here the irruption of the Austrians and British, and Prussians,
Russians, and Cossacks, on the French empire!
GILL, “The first angel sounded,.... Or blew his trumpet:
and there followed hail and fire, mingled with blood; somewhat like one of the
plagues of Egypt, Exo_9:23; in which was hail mingled with fire, only no blood, but what

57. was caused by its fall on man and beast. Some have thought the Arian heresy is here
intended, which may well enough agree with the time; and which may be compared to
"hail", for the mischief it did to the vines, the churches; and because of the violence with
which it came, and the chillness of affection to Christ and his people, which it brought on
professors of religion; and the barrenness which followed upon it, it making men barren
and unfruitful in the knowledge of Christ Jesus; and to "fire", because of the wrath,
contentions, animosities, and divisions it occasioned among those who were called
Christians: and "blood" may be brought into the account, since the like persecutions
under Constantius and Valens were raised against the orthodox on account of it as were
against the Christians under the Heathen emperors: and this storm fell upon "the earth";
the whole Roman empire; for even all the world was once said to be Arian, except one
Athanasius; and particularly upon the carnal and earthly part of the church, who were
seeking places and preferments under the Arian emperors: "and burnt up the third part
of trees"; the trees of righteousness, the saints, particularly the doctors of the church, the
tall cedars in Lebanon; who either seemed to be such, and were infected with this heresy,
and destroyed by it, as many were; or were truly such, and were greatly oppressed,
afflicted, and persecuted for not embracing it: and also "all green grass"; the common
people, private Christians, weak believers, who had the truth of grace in them, and
suffered much for not giving into this heresy; or who seemed to have it, but had it not,
but withered away, being scorched up and destroyed with this pernicious notion: but
rather this trumpet regards not the church, but the empire; and this storm of hail, fire,
and blood, designs the irruption of the Goths into it, from the year 395, in which
Theodosius died, to the year 408, under Radagaisus their general; with two hundred
thousand of them, some say four hundred thousand, be entered and overrun all Italy, but
was stopped and defeated by Stilicho; also Alaricus, king of the Goths, penetrated into
Italy, came to Ravenna, and pitched his camp not far from Polentia, to whom the
Emperor Honorius gave up France and Spain to make him easy, and that he might cease
from his ravages and depredations (h); and these irruptions and devastations may be
fitly expressed by hail, fire, and blood, just as the coming of the Assyrian monarch into
the land of Israel is signified by a tempest of hail, and a destroying storm, Isa_28:2; and
it is remarkable, as Mr. Daubuz observes, that Claudian the poet (i), who lived at the time
of Alarick's war, compares it to hail:
and they were cast upon the earth; the Roman empire, the continent more
especially, as Germany, France, Spain, and Italy, which were particularly affected and
distressed with these barbarous people:
and the third part of trees were burnt up; by which seem to be meant people of the
higher rank, the richer sort of people, who suffered much in these calamities; see
Isa_2:13; yea, princes, nobles, and rulers, both civil and ecclesiastical, who suffered
much at this time, as Jerom (k), who was then living, testifies; and so "trees" are
interpreted of kings, rulers, and governors, by the Targum on Isa_2:13; "the trees of the
field", in Isa_55:12; are interpreted of kingdoms (l): the Alexandrian copy, the
Complutensian edition, the Vulgate Latin, and all the Oriental versions, read before this
clause, "and the third part of the earth was burnt"; that is, of the Roman empire:
and all green grass was burnt up; the common people, who may be compared to
spires of "grass" for their multitude, being as it were innumerable; and to "green" grass,
for their delightful, comfortable, and flourishing condition before these calamities came
upon them; and for their weakness and impotency to withstand such powerful enemies;
see Job_5:25; and these commonly suffer most when a country is overrun and plundered

58. by an enemy.
HENRY, “Observe, I. The first angel sounded the first trumpet, and the events which
followed were very dismal: There followed hail and fire mingled with blood, etc.,
Rev_8:7. There was a terrible storm; but whether it is to be understood of a storm of
heresies, a mixture of monstrous errors falling on the church (for in that age Arianism
prevailed), or a storm or tempest of war falling on the civil state, expositors are not
agreed. Mr. Mede takes it to be meant of the Gothic inundation that broke in upon the
empire in the year 395, the same year that Theodosius died, when the northern nations,
under Alaricus, king of the Goths, broke in upon the western parts of the empire.
However, here we observe, 1. It was a very terrible storm-fire, and hail, and blood: a
strange mixture! 2. The limitation of it: it fell on the third part of the trees, and on the
third part of the grass, and blasted and burnt it up; that is, say some, upon the third part
of the clergy and the third part of the laity; or, as others who take it to fall upon the civil
state, upon the third part of the great men, and upon the third part of the common
people, either upon the Roman empire itself, which was a third part of the then known
world, or upon a third part of that empire. The most severe calamities have their bounds
and limits set them by the great God.
JAMISO , “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
(Rev_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 (Exo_9:24), the WATER turned to blood (Exo_7:19), the darkness (Exo_10:21), the
locusts (Exo_10:12), and perhaps the death (Rev_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 (Rev_16:3, Rev_16:4).
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,
Zec_13:9 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.
PULPIT, “Thefirstangelsounded; 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

59. 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.
HAWKER, “The first angel sounded, and there followed hail and fire mingled with
blood, and they were cast upon the earth: and the third part of trees was burnt up, and
all green grass was burnt up.
The first trumpet sounded, and there followed hail and fire mingled with blood, and they
were cast upon the earth: and the third part of trees was burnt up, mid all green grass
was burnt up. I would beg, once for all, to observe, that these are all figurative
expressions. The earth, means the place of action, the empire where Christ’s Church is.
The grass and trees therein are the people. So speaks the Prophet. The grass withereth
the flower fadeth, surely the people is grass, Isa_40:7. Hence, by hail and fire mingled
with blood, falling on the earth, or rather people, like the plagues of Egypt, Exo_9:23-25
is implied, as then, God’s judgments.

60. But the great point is to discover what these judgments were? Various have been the
opinions of Commentators. Some supposing that the empire is intended, which; at this
time, was divided into great parties. But I confess, that I, am inclined to think, that the
empire was no more concerned in these judgments, than as it concerned the Church. For,
however humiliating it may be to the pride of men, it is Zion, and Zion only, that is at the
bottom of all God’s designs in the earth. The putting down one empire, or the setting up
of another, is only to bring about the Lord’s purposes, concerning his Church and people.
When this grand object is to be accomplished, the Lord makes what instrument be
pleaseth, subservient to the work. An emperor, or a beggar, in raising, up, or throwing
down, when the Church of Christ needs it, is the same.
One thing is certain, that under the era of the sounding of the first trumpet, the heresy of
Arius received a deadly blow. The shower of all and fire mingled with blood, might well
be said to represent the check which this awful heresy (of the denial of the threefold
Persons in the Godhead, and the personal glory of Christ,) then received. And, well might
such a storm be sent from the Lord. For the earth, on which the storm is said to have
fallen, meaning the professing Church, was full of this awful heresy. A few only of God’s
hidden ones, comparatively speaking, being preserved from the taint of it. And there is
somewhat very descriptive of the different parts of this storm, if we consider it in this
point of view. For hail injures the vines and trees, and especially young plants, in their
early budding. And heresies coming down upon a Church, cannot but induce great
barrenness among it. Fire intimates the contention which is in all professing Churches,
where a full, and finished salvation is not uniformly maintained. And blood, mingled
with the fire, hath been known to follow the hot, and violent animosities, among men,
who hold not the truth as it is in Jesus. Reader! do not dismiss your view of the
dispensations under the first trumpet, until that you have gathered some sweet and
precious instruction from it. It must have been a very awful time, when the Arian heresy
very generally prevailed. As in nature, so in grace, hailstorms, and fire, and blood, are
solemn things. What a mercy it was then, that God had a seed to serve him? Depend
upon it, the same is now. Never, perhaps, a time more awful than the present. Men
mingle up in societies, and smother their views of things, under the specious pretence,
that if we preserve brotherly love towards each other, our views of Christ, and his great
salvation; we may keep to ourselves. Hence that indifferency to divine things, and that
zeal about trifles! Hence that smothering our real sentiments, in order to stand well with
others. And men fancy they are doing God service, in joining the greatest enemies of
Christ, who deny his Godhead, in order to promote, as they call it, the spread of the
Gospel through the earth. Lord! preserve me from such delusions!
RWP,”Sounded (esalpisen). First aorist active indicative of salpizō, repeated with each
angel in turn (Rev_8:8, Rev_8:10, Rev_8:12; Rev_9:1, Rev_9:13; Rev_11:15).
Hail and fire mingled with blood (chalaza kai pur memigmena en haimati). Like the
plague of hail and fire in Exo_9:24. The first four trumpets are very much like the
plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the
first plague (Exo_7:17.; Psa_106:35). The old feminine word chalaza (hail) is from the
verb chalaō, to let down (Mar_2:4), in N.T. only in Rev_8:7; Rev_11:19; Rev_16:21. The
perfect passive participle memigmena (from mignumi, to mix) is neuter plural because of
pur (fire).

61. Were cast (eblēthē). First aorist passive singular because chalaza and pur treated as
neuter plural. “The storm flung itself on the earth” (Swete).
Was burnt up (katekaē). Second aorist (effective) passive indicative of katakaiō, old
verb to burn down (effective use of kata, up, we say). Repeated here three times for
dramatic effect. See Rev_7:1-3 about the trees and Rev_9:4 where the locusts are
forbidden to injure the grass.
KRETZMA , “The first four trumpets set in motion forces of ruin whose destruction is
directed against natural objects, the disasters calling to mind the Egyptian plagues. The first plague
concerned the earth: And the first one sounded the trumpet; and there occurred hail and fire
mingled with blood and fell on the earth, and the third part of the trees was consumed, and all green
grass was consumed. Here we have the picture of a terrible storm of lightning and hail, leaving
death and destruction in its wake, with the added horror of a shower of blood instead of rain. Thus it
is when a hurricane of false doctrines, especially of those of the righteousness of works, strikes the
Church of God. Then the green pastures of His Word are sadly burned, and the tender shoots of
the young Christians wither away.
The second plague struck the sea: And the second angel sounded his trumpet, and what resembled
a huge mountain burning with fire fell into the sea; and the third part of the sea became blood, and
the third part of the creatures that were in the sea died, the living animals, and the third part of the
ships were destroyed. Here we have a picture of a peculiar volcanic disturbance which includes the
explosion of the volcano itself, the turning of the water into blood, the destruction of many marine
animals, and the working of havoc among the shipping. Thus it is when heretical fanaticism enters
the Christian Church, when false teachers arise and show forth apparently great signs and
wonders, puffing themselves up in glittering greatness before men. Alas, only too many Christians
have been led astray by such men, leaving the solid foundation of God's eternal Word and
perishing in their own foolishness.
BARCLAY, “
THE U LEASHI G OF THE ELEME TS
Rev. 8:7-12
The first angel sounded a blast on his trumpet, and there came hail and fire mixed
with blood and launched themselves on the dry land; and a third part of the dry
land was burned up, and a third part of the trees was burned up, and all green grass
was burned up.
The second angel sounded a blast on his trumpet, and what I can only call a great
mountain burning with fire was hurled into the sea; and a third part of the sea
became blood, and a third part of the creatures in the sea who had life died, and a
third part of the ships were destroyed in wreckage.
The third angel sounded a blast on his trumpet, and a great meteor blazing like a
torch fell from heaven; and it fell on a third part of the rivers, and on the springs of

62. water. And the name by which the meteor is called is Wormwood; and a third part
of the waters became wormwood; and many of mankind died because of the
embitterment of the waters.
The fourth angel sounded a blast on his trumpet, and a third part of the sun was
smitten, and a third part of the moon, and a third part of the stars, so that a third
part of their light was darkened, and so that a third part of the day did not shine,
and so with the night.
Here we have a picture of the elemental forces of nature hurled in judgment against
the world. At each blast on the trumpet a different part of the world is attacked; the
destruction that follows is not total for this is only the prelude to the end. First, the
blast of destruction falls on the earth (Rev. 8:7); then it falls upon the sea (Rev. 8:8-
9); then it falls upon the fresh water rivers and springs (Rev. 8:10-11); then it falls
on the heavenly bodies (Rev. 8:12). The tide of destruction is unleashed on every
part of the created universe.
We have further to note where John found his imagery. For the most part the
pictures find their origin in the descriptions in Exodus of the plagues which fell on
Egypt when Pharaoh refused to allow the people to go.
In John's picture hail and fire and blood fall upon the dry land. In Exo.9:24 we read
how there came upon Egypt fire mixed with a hail of unparalleled destructiveness.
John to increase the terror adds blood, remembering Joel's picture of the day when
the sun would be turned into darkness and the moon into blood (Jl.2:10). In John's
picture a third part of the sea becomes blood and the fishes in it die. In Exodus,
when Moses lifted up his rod and smote the waters, the waters of the ile turned to
blood and the fishes in the river died (Exo.7:20-21). In Zephaniah's picture of the
Day of the Lord the threat of God is: "I will sweep away man and beast; I will
sweep away the birds of the air and the fish of the sea" (Zeph.1:3). There is no
parallel for the picture of the fall of the flaming star, but there are many to the ideas
of waters turning to wormwood.
Wormwood is a general name for the class of plants known as artemisia whose
characteristic is bitterness of taste. They are not really poisonous in the sense of
being fatal, although they are noxious, but the Israelites dreaded their bitterness.
Wormwood was the fruit of idolatry (Deut.29:17-18). It was the threat of God
through Jeremiah that God would give his people wormwood to eat and the waters
of gall to drink (Jer.9:14-15; Jer.23:15). Wormwood always stood for the bitterness
of the judgment of God on the disobedient.
In John's picture there came a darkening of a third part of the lights of heaven. In
Exodus one of the plagues was a darkness that could be felt over the whole land
(Exo.10:21-23).
As we have so often seen, John is so steeped in the Old Testament that its visions

63. come to him as the natural background of all that he has to say.
In this case it is by no means impossible that John is taking at least a part of his
picture from actual events which he had seen or of which he had heard. A rain
which looks like a rain of blood has more than once been reported from the
Mediterranean countries. There is, for instance, a record of such a rain in Italy and
all over south-east Europe in 1901. The reason for it is that fine red sand from the
Sahara Desert is caught up into the upper air; and then when the rain comes it
seems to be raining blood, as the rain and the fine red particles of sand fall together
upon the earth. It may well be that John had seen something like this or had heard
of it.
Further, he speaks of a flaming mass falling into the sea. This sounds very like a
volcanic eruption. There was an eruption of Mount Vesuvius in August Of A.D. 79
which decimated aples and its bay. That would be within a very few years of the
writing of the Revelation. The Aegean Sea has volcanic islands and volcanoes
beneath the sea. Strabo, the Greek geographer, reports an eruption in the Aegean
Sea, in which Patmos lay, in the year 196 B.c., which actually resulted in the
formation of a new island called Pataia Kaumene. Such events also may have been
in John's mind.
In this picture of terror John has the vision of God using the elemental forces of
nature to warn man of the final destruction to come.
Many feel that we start over again from the beginning here. "And once more
we move across the weary and troubled course of himan history."
8
The second angel sounded his trumpet, and
something like a huge mountain, all ablaze,
was thrown into the sea. A third of the sea
turned into blood,
BAR ES, “And the second angel sounded - Compare the notes on Rev_8:2-7.
This, according to the interpretation proposed above, refers to the second of the four
great events which contributed to the downfall of the Roman empire. It will be proper in
this case, as in the former, to inquire into the literal meaning of the symbol, and then
whether there was any event that corresponded with it.
And as it were a great mountain - A mountain is a natural symbol of strength, and
hence becomes a symbol of a strong and powerful kingdom; for mountains arc not only

64. places of strength in themselves, but they anciently answered the purposes of fortified
places, and were the seats of power. Hence, they are properly symbols of strong nations.
“The stone that smote the image became a great mountain, and filled the whole earth,”
Dan_2:35. Compare Zec_4:7; Jer_51:25. We naturally, then, apply this part of the
symbol to some strong and mighty nation - not a nation, necessarily, that issued from a
mountainous region but a nation that in strength resembled a mountain.
Burning with fire - A mountain in a blaze; that is, with all its woods on fire, or, more
probably, a volcanic mountain. There would perhaps be no more sublime image than
such a mountain lifted suddenly from its base and thrown into the sea. One of the
sublimest parts of the Paradise Lost is that where the poet represents the angels in the
great battle in heaven as lifting the mountains - tearing them from their base - and
hurling them on the foe:
“From their foundations heaving to and fro,
They plucked the seated hills, with all their load,
Rocks, waters, woods, and by the shaggy tops
Uplifting, bore them in their hands,” etc.
Book vi.
The poet, however, has not, as John has, represented a volcano borne along and cast
into the sea. The symbol employed here would denote some fiery, impetuous, destructive
power. If used to denote a nation, it would be a nation that was, as it were, burning with
the desire of conquest - impetuous, and fierce, and fiery in its assaults - and consuming
all in its way.
Cast into the sea - The image is very sublime; the scene, should such an event occur,
would be awfully grand. As to the fulfillment of this, or the thing that was intended to be
represented by it, there cannot be any material doubt. It is not to be understood literally,
of course; and the natural application is to some nation, or army, that has a resemblance
in some respects to such a blazing mountain, and the effect of whose march would be like
casting such a mountain into the ocean. We naturally look for agitation and commotion,
and particularly in reference to the sea, or to some maritime coasts. It is undoubtedly
required in the application of this, that we should find its fulfillment in some country
lying beyond the sea, or in some seacoast or maritime country, or in reference to
commerce.
And the third part of the sea became blood - Resembled blood; became as red as
blood. The figure here is, that as such a blazing mountain cast into the sea would, by its
reflection on the waters, seem to tinge them with red, so there would be something
corresponding with this in what was referred to by the symbol. It would be fulfilled if
there was a fierce maritime warfare, and if in some desperate naval engagement the sea
should be tinged with blood.
CLARKE, “A great mountain burning with fire - Supposed to signify the powerful
nations which invaded the Roman empire. Mountain, in prophetic language, signifies a
kingdom; Jer_51:25, Jer_51:27, Jer_51:30, Jer_51:58. Great disorders, especially when
kingdoms are moved by hostile invasions, are represented by mountains being cast into
the midst of the sea, Psa_46:2. Seas and collections of waters mean peoples, as is shown
in this book, Rev_17:15. Therefore, great commotions in kingdoms and among their
inhabitants may be here intended, but to whom, where, and when these happened, or

65. are to happen, we know not.
The third part of the sea became blood - Another allusion to the Egyptian
plagues, Exo_7:20, Exo_7:21. Third part is a rabbinism, expressing a considerable
number. “When Rabbi Akiba prayed, wept, rent his garments, put of his shoes, and sat in
the dust, the world was struck with a curse; and then the third part of the olives, the third
part of the wheat, and the third part of the barley, was smitten “Rab. Mardochaeus, in
Notitia Karaeorum, p. 102.
GILL, “And the second angel sounded,.... His trumpet:
and as it were a great mountain burning with fire was cast into the sea; by
which is meant not the devil, as some think; called a "mountain" from his height of pride,
a great one from his might and power, and a "burning" one from his great wrath and
malice against Christ, his Gospel, and his people; and who may be said to be "cast into
the sea" of this world, and the men of it, whom he instigates against the saints, and who
are like a troubled sea that cannot rest: but rather some heresy, and, as some have
thought, the Macedonian heresy, which was levelled against the deity of the Holy Spirit,
as was the Arian heresy against the deity of the Son; the abettors of which looked big,
and were supported by power, and showed great zeal for religion, and pretended to great
light and knowledge; and which heresy much affected the sea of pure doctrine,
particularly the third part of doctrine, in which the third Person, the Spirit of God, is
more especially concerned; and was of so pernicious a nature, as to kill many that
professed the Gospel, and had a name to live, and destroy many particular churches,
comparable to ships; but, as before, it is best to understand this of another incursion of
the Goths into the Roman empire, and of the effects of it; and it seems to have respect to
the taking and sacking of Rome by Alaricus, king of the West Goths, in the year 410, or
412 (m). Rome is very fitly represented by a great mountain, as kingdoms and cities
sometimes are; see Zec_4:7; seeing it was built on seven mountains; and its being taken
and burnt by Alaricus is aptly expressed by a burning mountain, as the destruction of
Babylon, which is another name for Rome, is by a burnt mountain in Jer_51:25; the
"sea" into which this was cast may signify the great number of people and nations within
its jurisdiction which suffered, and were thrown into confusion at this time; so distresses
and calamities in nations are expressed by a like figure in Psa_46:2;
and the third part of the sea became blood; that is, a third part of the jurisdiction
of Rome, signified by the sea, see Jer_51:36; was afflicted with wars and bloodshed by
this same sort of people; for while these things were done in Italy, a like calamity fell on
France and Spain; the Alans, Vandals, and Sueves, having depopulated France, passed
over the Pyraenean mountains, and seized on Spain; the Vandals and Sueves on
Gallaecia; the Alans on Portugal; and the Silingi, which was another sort of Vandals,
invaded Andalusia (n); the Goths under Ataulphus entered France, and the Burgundians
seized that part of it next the Rhine (o): see Exo_7:20.
HENRY, “The second angel sounded, and the alarm was followed, as in the first, with
terrible events: A great mountain burning with fire was cast into the sea; and the third
part of the sea became blood, Rev_8:8. By this mountain some understand the leader or
leaders of the heretics; others, as Mr. Mede, the city of Rome, which was five times
sacked by the Goths and Vandals, within the compass of 137 years; first by Alaricus, in

66. the year 410, with great slaughter and cruelty. In these calamities, a third part of the
people (called here the sea or collection of waters) were destroyed: here was still a
limitation to the third part, for in the midst of judgment God remembers mercy. This
storm fell heavy upon the maritime and merchandizing cities and countries of the
Roman empire.
JAMISO , “as it were — not literally a mountain: a mountain-like burning mass.
There is a plain allusion to Jer_51:25; Amo_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.
PULPIT, “And thesecondangelsounded,andas itwerea greatmountainburningwith
firewascastintothesea.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

67. 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.
RIGGS, “The second angel sounded and it affects the sea. This judgment brings
great upheavals in society, which will aid in the destruction of the persecuting force
(compare Jer. 51:25-26, a judgment against the Babylonian Empire, and Ezek.
38:18-23, a judgment against Gog). It is not to be taken literally that a third of the
sea became blood and that a burning mountain was cast into the sea, but God is
working through natural calamities. This brought economy collapse and great
upheavals in their society which in turn destroyed their power as a dominating force
which in turn brought freedom from tribulation (martyrdom) for the saints. To
show how these plagues could at the same time not hurt the saints, see Psalm 46:1-3;
Isa. 54:10; 61:1-3; 2 Thess. 2:16-17. DAVID RIGGS
9
a third of the living creatures in the sea died,
and a third of the ships were destroyed.
BAR ES, “And the third part of the creatures which were in the sea, and
had life, died - The effect was as if one-third of all the fish in the sea were cut off. Of
course this is not to be taken literally. It is designed to describe an effect, pertaining to
the maritime portion of the world, as if a third portion of all that was in the sea should
perish. The natural interpretation would be to apply it to some invasion or calamity
pertaining to the sea - to the islands, to the maritime regions, or to commerce. If the
whole description pertains to the Roman empire, then this might be supposed to have
particular reference to something that would have a bearing on the maritime parts of
that empire.

68. And the third part of the ships were destroyed - This also pertains to the same
general calamity, affecting the commerce of the empire. The destruction of the “ships”
was produced, in some way, by casting the mountain into the sea - either by their being
consumed by the contact with the burning mass, or by being sunk by the agitation of the
waters. The essential idea is, that the calamity would be of such a nature as would
produce the destruction of vessels at sea - either naval armaments, or ships of commerce.
In looking now for the application or fulfillment of this, it is necessary:
(a) To find some event or events which would have a particular bearing on the
maritime or commercial part of the world; and,
(b) Some such event or events that, on the supposition that they were the things
referred to, would be properly symbolized by the image here employed:
(1) If the first trumpet had reference to the invasion of Alaric and the Goths, then in
this we naturally look for the next succeeding act of invasion which shook the Roman
empire, and contributed to its fall.
(2) The next invasion was that under Genseric, at the head of the Vandals (Gibbon, ii.
306ff). This occurred 428-468 ad.
(3) The symbol of a blazing or burning mountain, torn from its foundation, and
precipitated into the ocean, would well represent this mighty nation moved from its
ancient seat, and borne along toward the maritime parts of the empire, and its
desolations there - as will be shown in the following remarks.
(4) The acts of the Vandals, under Genseric, corresponded with the ideas expressed by
the symbol. In illustrating this I shall be indebted, as heretofore, principally to Mr.
Gibbon:
(a) His general account of the Vandals is this: they are supposed (i. 138) to have been
originally the same people with the Goths, the Goths and Vandals constituting one great
nation living on the shores of the Baltic. They passed in connection with them over the
Baltic; emigrated to Prussia and the Ukraine; invaded the Roman provinces; received
tribute from the Romans; subdued the countries about the Bosphorus; plundered the
cities of Bithynia; ravaged Greece and Illyrium, and were at last settled in Thrace under
the emperor Theodosius (Gibbon, i. 136-166; ii. 110-150). They were then driven forward
by the Huns, and having passed through France and Spain into Africa, conquered the
Carthaginian territory, established an independent government, and thence through a
long period harassed the neighboring islands, and the coasts of the Mediterranean by
their predatory incursions, destroying the ships and the commerce of the Romans, and
were distinguished in the downfall of the empire by their ravages on the islands and the
sea. Thus, they were moved along from place to place until the scene of their desolations
became more distinctly the maritime parts of the empire; and the effect of their
devastations might be well compared with a burning mountain moved from its ancient
base, and then thrown into the sea.
(b) This will be apparent from the statements of Mr. Gibbon in regard to their ravages
under their leader Genseric. “Seville and Carthagena became the reward, or rather the
prey of the ferocious conquerors” (after they had defeated the Roman Castinus), “and the
vessels which they found in the harbor of Carthagena might easily transport them to the
isles of Majorca and Minorca, where the Spanish fugitives, as in a secure recess, had
vainly concealed their families and fortunes. The experience of navigation, and perhaps
the prospect of Africa, encouraged the Vandals to accept the invitation which they
received from Count Boniface” (to aid him in his apprehended difficulties with Rome,
and to enter into an alliance with him by settling permanently in Africa (Gibbon, ii. 305,
306)): “and the death of Goaderic” (the Vandal king) “served only to forward and

69. animate the bold enterprise. In the room of a prince, not conspicuous for any superior
powers of the mind or body, they acquired his bastard brother, the terrible Genseric - a
name which, in the destruction of the Roman empire, has deserved an equal rank with
the names of Alaric and Attila.” “The ambition of Genseric was almost without bounds,
and without scruples; and the warrior could dexterously employ the dark engines of
policy to solicit the allies who might be useful to his success, or to scatter among his
enemies the seeds of enmity and contention. Almost in the moment of his departure he
was informed that Hermanric, king of the Suevi, had presumed to ravage the Spanish
territories, which he was resolved to abandon. Impatient of the insult, Genseric pursued
the hasty retreat of the Suevi as far as Merida; precipitated the king and his army into the
river Anas, and calmly returned to the seashore to embark his troops. The vessels which
transported the Vandals over the modern Straits of Gibraltar, a channel only twelve
miles in breadth, were furnished by the Spaniards, who anxiously wished for their
departure; and by the African general who had implored their formidable assistance”
(Gibbon, ii. 306. Genseric, in the accomplishment of his purposes, soon took possession
of the northern coast of Africa, defeating the armies of Boniface, and “Carthage, Cirta,
and Hippo Regius were the only cities that appeared to rise above the general
inundation” (Gibbon, ii. 308). “On a sudden,” says Mr. Gibbon (ii. 309), “the seven
fruitful provinces, from Tangier to Tripoli, were overwhelmed by the invasion of the
Vandals; whose destructive rage has perhaps been exaggerated by popular animosity,
religious zeal, and extravagant declamation. War in its fairest form implies a perpetual
violation of humanity and justice; and the hostilities of barbarians are inflamed by the
fierce and lawless spirit which perpetually disturbs their peaceful and domestic society.
The Vandals, where they found resistance, seldom gave quarter; and the deaths of their
valiant countrymen were expiated by the ruin of the cities under whose walls they had
fallen,” etc.
The result of the invasion was the conquest of all northern Africa; the reduction of
Hippo and Carthage, and the establishment of a government under Genseric in Africa
that waged a long war with Rome (Gibbon, ii. 310, 311). The symbol before us has
particular reference to maritime or naval operations and desolations, and the following
extracts from Mr. Gibbon will show with what propriety, if this symbol was designed to
refer to him, these images were employed. “The discovery and conquest of the black
nations (in Africa) that might dwell beneath the torrid zone could not tempt the rational
ambition of Genseric; but he east his eyes toward the sea; he resolved to create a naval
power, and his bold resolution was executed with steady and active perseverance. The
woods of Mount Atlas afforded an inexhaustible supply of timber; his new subjects were
skilled in the arts of navigation and ship-building; he animated his daring Vandals to
embrace a mode of warfare which would render every maritime country accessible to
their arms; the Moors and Africans were allured by the hope of plunder; and after an
interval of six centuries the fleets that issued from the port of Carthage again claimed the
empire of the Mediterranean. The success of the Vandals, the conquest of Sicily, the sack
of Palermo, and the frequent descents on the coasts of Lucania, awakened and alarmed
the mother of Valentinian and the sister of Theodosius. Alliances were formed; and
armaments, expensive and ineffectual, were prepared for the destruction of the common
enemy, who reserved his courage to encounter those dangers which his policy could not
prevent or elude.
The revolutions of the palace, which left the Western empire without a defender and
without a lawful prince, dispelled the apprehension and stimulated the avarice of
Genseric. He immediately equipped a numerous fleet of Vandals and Moors, and cast
anchor at the mouth of the Tiber,” etc. (Gibbon, ii. 352). “On the third day after the
tumult (455 a.d., on the death of Maximus) Genseric boldly advanced from the port of

70. Ostia to the gates of the defenseless city. Instead of a sally of the Roman youth, there
issued from the gates an unarmed and venerable procession of the bishop at the head of
the clergy. But Rome and its inhabitants were delivered to the licentiousness of the
Vandals and the 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, of sacred or profane treasure, was diligently transported to the vessels of
Genseric,” etc.
See the account of this pillage in Gibbon, ii. 355-366. The emperor Majorian (457 a.d.)
endeavored to “restore the happiness of the Romans,” but he encountered the arms of
Genseric, from his character and situation their most formidable enemy. A fleet of
Vandals and Moors landed at the mouth of the Liris, or Garigliano; but the imperial
troops surprised and attacked the disorderly barbarians, who were encumbered with the
spoils of Campania; they were chased with slaughter to their ships; and their leader, the
king’s brother-in-law, was found in the number of the slain. Such vigilance might
announce the character of the new reign; but the strictest vigilance, and the most
numerous forces, were insufficient to protect the long-extended coast of Italy from the
depredations of a naval war” (Gibbon, ii. 363). “The emperor had foreseen that it was
impossible, without a maritime power, to achieve the conquest of Africa. In the first
Punic war the republic had exerted such incredible diligence, that within sixty days after
the first stroke of the axe had been given in the forest a fleet of one hundred and sixty
galleys proudly rode at anchor in the sea. Under circumstances much less favorable
Majorian equalled the spirit and perseverance of the ancient Romans. The woods of the
Apennines were felled, the arsenals and manufactures of Ravenna and Misenium were
restored, Italy and Gaul vied with each other in liberal contributions to the public
service; and the imperial navy of 300 large galleys, with an adequate proportion of
transports and smaller vessels, was collected in the secure and capacious harbor of
Carthagena in Spain” (Gibbon, ii. 363, 364).
The fate of this large navy is thus described by Mr. Gibbon: “Genseric was saved from
impending and inevitable ruin by the treachery of some powerful subjects; envious or
apprehensive of their master’s success. Guided by their secret intelligence, he surprised
the unguarded fleet in the bay of Carthagena; many of the ships were sunk, or taken, or
burnt; and the preparations of three years were destroyed in a single day,” ii. 364. The
further naval operations and maritime depredations of the Vandals under Genseric are
thus stated by Mr. Gibbon: “The kingdom of Italy, a name to which the Western empire
was gradually reduced, was afflicted, under the reign of Ricimer, by the incessant
depredations of Vandal pirates. In the spring of each year they equipped a formidable
navy in the port of Carthage; and Genseric himself, though in very advanced age, still
commanded in person the most important expeditions. His designs were concealed with
impenetrable secrecy until the moment that he hoisted sail. When he was asked by the
pilot what course he should steer - ‘Leave the determination to the winds,’ replied the
barbarian, with pious arrogance; ‘they will transport us to the guilty coast whose
inhabitants have provoked the divine justice;’ but if Genseric himself deigned to issue
more precise orders, he judged the most wealthy to be the most criminal.
The Vandals repeatedly visited the coasts of Spain, Liguria, Tuscany, Campania,
Lucania, Bruttium, Apulia, Calabria, Venetia, Dalmatia, Epirus, Greece, and Sicily; they
were tempted to subdue the island of Sardinia, so advantageously placed in the center of
the Mediterranean; and their arms spread desolation, or terror, from the Columns of
Hercules to the mouth of the Nile. As they were more ambitious of spoil than of glory,
they seldom attacked any fortified cities, or engaged any regular troops in the open field.
But the celerity of their motions enabled them, almost at the same time, to threaten and
to attack the most distant objects which attracted their desires; and as they always

71. embarked a sufficient number of horses, they had no sooner landed than they swept the
dismayed country with a body of light cavalry,” ii. 366. How far this description agrees
with the symbol in the passage before us - “a great mountain burning with fire cast into
the sea”; “the third part of the ships were destroyed” - must be left to the reader to judge.
It may be asked, however, with at least some show of reason, whether, if it be admitted
that it was the design of the author of the Book of Revelation to refer to the movements
of the Vandals under Genseric as one of the important and immediate causes of the ruin
of the Roman empire, he could have found a more expressive symbol than this? Indeed,
is there now any symbol that would be more striking and appropriate? If one should now
undertake to represent this as one of the causes of the (downfall of the empire by a
symbol, could he easily find one that would be more expressive? It is a matter that is in
itself perhaps of no importance, but it may serve to show that the interpretation
respecting the second trumpet was not forced, to remark that I had gone through with
the interpretation of the language of the symbol before I looked into Mr. Gibbon with any
reference to the application.
CLARKE, “The third part of the ships were destroyed - These judgments seem
to be poured out upon some maritime nation, destroying much of its population, and
much of its traffic.
GILL, “And the third part of the creatures which were in the sea,.... The fishes;
by whom men are meant, the inhabitants of the Roman empire; see Eze_29:4, where by
fish the Targum understands mighty princes and governors:
and had life, died; were put to death by these savage and barbarous people, who killed
all they met with, men, women, and children, young and old, rich and poor, high and
low:
and the third part of the ships were destroyed; by which may be designed either
the cities and towns within such a part of the Roman jurisdiction, which were burnt or
plundered by them; or their goods and effects, which they pillaged, and carried off the
wealth and riches of the people, even all their substance, as Austin (p) and Jerom (q),
who lived in those times, affirm.
JAMISO , “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).

72. 10
The third angel sounded his trumpet, and a
great star, blazing like a torch, fell from the
sky on a third of the rivers and on the springs
of water--
BAR ES, “And the third angel sounded - Indicating, according to the
interpretation above proposed, some important event in the downfall of the Roman
empire.
And there fell a great star from heaven - A star is a natural emblem of a prince,
of a ruler, of one distinguished by rank or by talent. Compare the notes on Rev_2:28. See
Num_24:17, and the notes on Isa_14:12. A star falling from heaven would be a natural
symbol of one who had left a higher station, or of one whose character and course would
be like a meteor shooting through the sky.
Burning as it were a lamp - Or, as a torch. The language here is such as would
describe a meteor blazing through the air; and the reference in the symbol is to
something that would have a resemblance to such a meteor. It is not a lurid meteor
(livid, pale, ghastly) that is here referred to, but a bright, intense, blazing star - emblem
of fiery energy; of rapidity of movement and execution; of splendor of appearance - such
as a chieftain of high endowments, of impetuousness of character, and of richness of
apparel, would be. In all languages, probably, a star has been an emblem of a prince
whose virtues have shone brightly, and who has exerted a beneficial influence on
mankind. In all languages also, probably, a meteor flaming through the sky has been an
emblem of some splendid genius causing or threatening desolation and ruin; of a warrior
who has moved along in a brilliant but destructive path over the world; and who has
been regarded as sent to execute the vengeance of heaven. This usage occurs because a
meteor is so bright; because it appears so suddenly; because its course cannot be
determined by any known laws; and because, in the apprehensions of people, it is either
sent as a proof of the divine displeasure, or is adapted to excite consternation and alarm.
In the application of this part of the symbol, therefore, we naturally look for some prince
or warrior of brilliant talents, who appears suddenly and sweeps rapidly over the world;
who excites consternation and alarm; whose path is marked by desolation, and who is
regarded as sent from heaven to execute the divine purposes - who comes not to bless the
world by brilliant talents well directed, but to execute vengeance on mankind.
And it fell upon the third part of the rivers, and upon the fountains of
waters - On the phrase, “the third part,” see the notes on Rev_8:7. This reference to the
“rivers” and to the “fountains of waters” seems, in part, to be for the purpose of saying
that everything would be affected by this series of judgments. In the previous visions the
trees and the green grass, the sea and the ships, had been referred to. The rivers and the
fountains of waters are not less important than the trees, the grass, and the commerce of
the world, and hence this judgment is mentioned as particularly bearing on them. At the
same time, as in the case of the other trumpets, there is a propriety in supposing that

73. there would be something in the event referred to by the symbol which would make it
more appropriate to use this symbol in this case than in the others. It is natural,
therefore, to look for some desolations that would particularly affect the portions of the
world where rivers abound, or where they take their rise; or, if it be understood as having
a more metaphorical sense, to regard it as affecting those things which resemble rivers
and fountains - the sources of influence; the morals, the religion of a people, the
institutions of a country, which are often so appropriately compared with running
fountains or flowing streams.
CLARKE, “There fell a great star from heaven - This has given rise to various
conjectures. Some say the star means Attila and his Huns, others, Genseric with his
Vandals falling on the city of Rome; others, Eleazer, the son of Annus, spurning the
emperor’s victims, and exciting the fury of the Zealots; others, Arius; infecting the pure
Christian doctrine with his heresy, etc., etc. It certainly cannot mean all these; and
probably none of them. Let the reader judge.
GILL, “And the third angel sounded,.... His trumpet:
and there fell a great star from heaven; not Mahomet, as some think, for this time
is too soon for him, who rose up under the fifth trumpet; nor Arius, for whom it is too
late, who lived in the times of Constantine; and still less Origen, who lived before his
time; but rather Pelagius, who was a man of great eminence in the church, of much
learning, and made great pretensions to religion and holiness, and, like a star and lamp,
shone forth awhile, with great lustre and splendour, but fell into very great errors;
denying original sin, and asserting the purity of human nature, crying up the power of
man's free will, and asserting that human nature, without the grace of God, was able to
keep the whole law, even to perfection; and his name, according to his doctrine, was
wormwood and gall, which embittered the sweet doctrines of the free grace of God, and
affected the fountains and rivers, the sacred Scriptures, from whence these doctrines
flow; so that instead of being pleasant and wholesome to men, through his false glosses
and perverse interpretations of them, they became bitter and poisonous; and many souls,
that received and imbibed his sense of them, died spiritually, and were lost and perished,
as all must inevitably, who depend on the strength and works of nature, and deny and
despise the grace of God: but it is best, as the other trumpets, so to understand this of the
invasions of the above barbarous people, particularly the Vandals under Genseric, who
being turned out of Spain by the Goths, went into Africa, where peace was made, and
part of Africa given them to dwell in; after which Genseric, through treachery, seized
upon Carthage, and greatly afflicted Sicily: Theodosius made war against them to no
purpose, and peace being made between Valentinian and Genseric, Africa was divided
between them; and some time after Rome was spoiled by Genseric of all its riches (r).
Mr. Daubuz thinks Attila, king of the Huns, called the dread of the world, and the
scourge of God, is meant by this star; who was a rebel against the Romans, and made sad
ravages in the empire; at the beginning of which troubles a great comet appeared; and,
according to Cassiodorus (s), the Huns were auxiliaries to the Romans against the Goths;
but Litorius the Roman general was taken; and after this the Huns rebelled, and
depopulated Thrace and Illyricum; and Attila, their king, having slain his brother Bleda,

74. and partner, became sole monarch; and though the Romans under Actius, by the help of
the Goths, beat him in the fields of Catalaun, and obliged him to depart, yet afterwards,
having got a reinforcement, he entered with great force into Aquileia, with whom Pope
Leo made peace:
burning as it were a lamp; this star resembled that which is called Lampadias, which
Pliny says (t) imitates, or bears a likeness to burning torches; and he speaks of a spark
which fell out of a star, which had such an appearance (u): this is expressive of war, and
great destruction in the empire:
and it fell upon the third part of the rivers, and upon the fountains of water;
that is, upon the large provinces and chief cities belonging to the Roman empire, and the
governors of them, who suffered very bitterly and severely in these times; compare with
this Eze_32:2. The last clause, "and upon the fountains of waters", is left out in the
Alexandrian copy.
HE RY, “The third angel sounded, and the alarm had the like effects as before: There
fell a great star from heaven, etc., Rev_8:10. Some take this to be a political star, some
eminent governor, and they apply it to Augustulus, who was forced to resign the empire
to Odoacer, in the year 480. Others take it to be an ecclesiastical star, some eminent
person in the church, compared to a burning lamp, and they fix it upon Pelagius, who
proved about this time a falling star, and greatly corrupted the churches of Christ.
Observe, 1. Where this star fell: Upon a third part of the rivers, and upon the fountains
of waters. 2. What effect it had upon them; it turned those springs and streams into
wormwood, made them very bitter, that men were poisoned by them; either the laws,
which are springs of civil liberty, and property, and safety, were poisoned by arbitrary
power, or the doctrines of the gospel, the springs of spiritual life, refreshment, and
vigour to the souls of men, were so corrupted and embittered by a mixture of dangerous
errors that the souls of men found their ruin where they sought for their refreshment.
JAMISO , “
PULPIT, “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

75. 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.
HAWKER, “(10) And the third angel sounded, and there fell a great star from heaven,
burning as it were a lamp, and it fell upon the third part of the rivers, and upon the
fountains of waters; (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.
Some have thought, that the false prophet is here meant; but if we attend to the features
of character given, we shall not be inclined to this opinion. His name of wormwood,
meaning the bitter accompaniments, during this time of the third trumpet, seems to
point out some more special and peculiar exercise, and of longer bitterness than a quick
death: such as Mahomet used. And moreover, it, as some have thought, that the period of
this trumpet, opened very early in the fifth century, and ran on to near the close of it; it
could not be, in point of time, the false Prophet; for certainly he did not commence his
imposture until the year 600, at the earliest. But, might it not be (I ask the question, but
do not decide,) that heretic, who first shone like a meteor, in the firmament of the
professing Church, possessing great human learning, but soon fell into the awful error, of
denying original sin; thereby lessening, or rather doing away, the necessity of
redemption. The person I mean, is Pelagius; who lived about this time and whose
horrible doctrines have spawned to this hour. Surely he might well be called wormwood;
for bitter indeed must be that error which strikes at the very root of the Gospel, and,
where received, becomes like a deadly poison, causing men to rot, and swell, and at
length die, inflated with a fancied purity of nature born with them, and man’s free will
sufficient to keep himself pure.
Reader! I pray you, pause over the consideration of this awful heresy. And think, what a
mercy it is, that the Lord hath made such a provision, by the sovereignty of his grace, for
preserving his called and regenerated children, from the dreadful delusion. Wormwood
indeed, it may well be called, when the very waters of the sanctuary, which should run in
healing streams, are thus poisoned by those who dispense them, (unsent as they are,
uncalled of God,) and which kill the souls of the unawakened, with their bitterness! Now
a child of God, through the mercy of divine teaching, hath in himself an effectual remedy,
to resist the contagion. Should all the devils in hell, or all the men upon earth, attempt to
persuade a child of God, whom God hath convinced of sin, and brought acquainted with
the plague of his own heart, that there is no such thing as original sin; his very feelings
must everlastingly contradict him. A man taught of God, knows better. He is conscious of
indwelling, inbred corruption, and inherent unholiness. He feels his corrupt nature
forever disturbing him, even sometimes in moments of solemn worship. He feels what
Paul felt, and groan’s under it as the Apostle groaned, that when he would do good, evil is
present with him. Think then, what a mercy it is, to have the blessedness of divine
teaching, as an antidote against the impudent assertions of man. The Lord knows how
distressing it is to a child of God, to feel these inward workings. But better is it, to groan

76. under a sense of inward workings of evil, so as to make Christ dear, and to compel the
soul to go to him continually for deliverance; than in a fancied holiness within, which,
whoever talks of, no man of the fallen sons of Adam ever knew; to make men proud, and
to keep from Christ, instead of leading to Christ.
Reader! pause a moment longer. And, if the Lord hath been, and is your Teacher, say,
how truly blessed it is, both to have learnt from him original sin, and also the remedy of
Christ’s righteousness and blood-shedding, to do the whole evil of it away. Oh who shall
speak, or describe the preciousness of that grace, whereby the child of God both feels and
knows the bitterness of original sin, which he had before conversion, together with the
remains of corruption after conversion; and the blessedness of Christ’s daily cleansing
the soul from both, and from all sin? Oh! the sweet consolations of the Lord’s strength,
daily made perfect in creature weakness, to carry the child of God on in the life of grace!
The child of God knows all these things. They are inlaid truths, in his heart, They are
brought forward all the day, and every day, in renewed personal, practical knowledge, to
dispute, or contend against them, is to be arguing against our very being. Sure I am of all
these things, as much as I am of my very existence. And, blessed Lord; while thou shall
bring the whole home to my heart, day by day, as thou art graciously doing, neither men
nor devils, can be able to make me relinquish thy truth, in compliment to their false
reasoning. Oh for grace in this Christ-despising day and generation, and contend
earnestly for the faith once delivered unto the saints. Jud_1:3.
KRETZMANN, “The third plague struck the waters of the earth: And the third angel sounded his
trumpet; and there fell from heaven a huge star like a torch, and it fell upon the third part of the
rivers and upon the springs of water; and the name of the star is called Wormwood; and the third
part of the waters turned to wormwood, and many among men died of the waters, because they
had been made bitter. Here is the picture of an immense meteor shooting down out of the sky, filled
with a bitter drug said to be a mortal poison which it was able to impart to all waters and springs
with which it came in contact. Thus it has happened more than once that men who considered
themselves shining lights and bright stars in the firmament of the Church have been found filled with
the poison of false doctrine, which they all too often imparted to the sermons and books that were
spread broadcast by them. By such men the Water of Life, the pure Gospel of the Savior is made
bitter and poisonous, and all men that drink of this poisoned water fall victims to spiritual death. The
description fits especially well in the case of the great rationalistic teachers, who poisoned the
fountains of the pure inspired Word.
The fourth plague struck the firmament of the sky: And the fourth angel sounded his trumpet; and
the third part of the sun was smitten and the third part of the moon and the third part of the stars,
the result being that the third part of them was darkened, and that the day had no light for its third
part and the night likewise. Here is a picture of an unusual disturbance in the sky, by which all the
bodies of light in the firmament mere affected in such a manner as to take away a third part of their
power both by day and by night. This is what happens in the Church when men that call themselves
ministers of the Gospel darken the light of Scriptures with their own opinions, substituting
arbitrariness and uncertainty for the infallible basis of the truth of God. Just as soon as speculations
concerning the divine Word are introduced into the pulpit, just so soon the light of God is dimmed. It
is a pity that, as the text notes throughout, the third art of the creatures were destroyed by these
plagues, that a large part of the Church has always been struck by the various heresies. But there
is still this comfort, that the third part is not the whole. The entire Church will: not give way to error;
God will keep His chosen ones in His Word and faith. The portals of hell shall not prevail against
His Church.
The narrative now again shows an interval in the action: And I saw, and I heard an eagle (or: angel)
flying in mid-heaven with a loud cry, Woe, woe, woe, to those that dwell upon the earth, for the rest
of the trumpet-voices of the three angels that are about to sound their trumpets! In the midst of the

77. sky, in the zenith, directly over the heads of men, the eagle was flying, and his screaming cry was a
warning against security, a call to repentance, before the remaining trumpets should sound and
bring still greater woes and distresses to the inhabitants of the earth. It is absolutely necessary that
all Christians heed the warning words of their pastors in these last days of the world, lest they be
overwhelmed by the woes which are coming upon the Church.
Summary
The prophet, at the beginning of the third vision, sees the opening of the seventh seal and
witnesses the blowing of the trumpets by four angels, the consequence being that plagues visited
the earth, the sea, the waters, and the sky.
OTES
Here the Protestants say the star is the Catholic church and they say it is the
Protestant church. Mauro feels it is Satan who falls and poisons the Word which is
the life bearing river.
Isaiah's description of the fall of the king of Babylon aids in an understanding of the third
trumpet. He said, "How are thou fallen from heaven, O Lucifer ("O day-star" ASV), son
of the morning! how art thou cut down to the ground, which didst weaken the nations."
(Isa. 14:12; see Isa. 14:4-23 especially vss. 4 and 12). Thus, Isaiah used similar language
concerning Babylon when it was destroyed. The fall of the star named "Wormwood" (vs.
11) caused a third part of the waters (inland waters) to become wormwood (a bitter plant
which came to stand for bitterness, Jer. 9:15; Lam. 3:19) and many men died as a result
of the waters. Thus, the third trumpet symbolized calamity and destruction which brought
bitterness of life, distress, sorrow, and death.
Rev. 8:12 - The Fourth Trumpet affects the Heavenly Bodies (Severe Judgement)
The things mentioned in verse 12 are identical with those in other passages which
symbolize judgment from God (Isa. 13:10-11; Jer. 15:9; Ezek. 32:7-8; Amos 8:9; Joel
2:1-2). Hence, the heavenly bodies "darkened" symbolized judgment from God. The term
"third part" (used in the first four and sixth trumpets) shows that it was only a partial
judgment at this time.
The first four trumpets can be defined as judgments of natural calamities brought on the
wicked. Historians tell us that natural calamities played an important role in the decline
and fall of the Roman Empire. Although the Roman Empire has not been specifically
introduced as of yet (it is not mentioned by name in the entire book), as we proceed
farther in our study, it will become more and more evident that the plagues in the book
were those brought against it. DAVID RIGGS

78. 11
the name of the star is Wormwood. [13] A
third of the waters turned bitter, and many
people died from the waters that had become
bitter.
BAR ES, “And the name of the star is called Wormwood - Is appropriately so
called. The writer does not say that it would be actually so called, but that this name
would be properly descriptive of its qualities. Such expressions are common in
allegorical writings. The Greek word - ᅎψινθος apsinthos - denotes “wormwood,” a well-
known bitter herb. That word becomes the proper emblem of bitterness. Compare
Jer_9:15; Jer_23:15; Lam_3:15, Lam_3:19.
And the third part of the waters became wormwood - Became bitter as
wormwood. This is doubtless an emblem of the calamity which would occur if the waters
should be thus made bitter. Of course they would become useless for the purposes to
which they are mostly applied, and the destruction of life would be inevitable. To
conceive of the extent of such a calamity we have only to imagine a large portion of the
wells, and rivers, and fountains of a country made bitter as wormwood. Compare
Exo_15:23-24.
And many men died of the waters, because they were made bitter - This
effect would naturally follow if any considerable portion of the fountains and streams of
a land were changed by an infusion of wormwood. It is not necessary to suppose that this
is intended to be literally true; for as, by the use of a symbol, it is not to be supposed that
literally a part of the waters would be turned into wormwood by the baleful influence of a
falling meteor, so it is not necessary to suppose that there is intended to be represented a
literal destruction of human life by the use of waters. Great destruction and devastation
are undoubtedly intended to be denoted by this - destruction that would be well
represented in a land by the natural effects if a considerable part of the waters were, by
their bitterness, made unfit to drink.
In the interpretation and application, therefore, of this passage, we may adopt the
following principles and rules:
(a) It may be assumed, in this exposition, that the previous symbols, under the first
and second trumpet-blasts, referred respectively to Alaric and his Goths, and to
Genseric and his Vandals.
(b) That the next great and decisive event in the downfall of the empire is the one that
is here referred to.
(c) That there would be some chieftain or warrior who might be compared with a
blazing meteor; whose course would be singularly brilliant; who would appear
suddenly like a blazing star, and then disappear like a star whose light was
quenched in the waters.
(d) That the desolating course of that meteor would be mainly on those portions of the
world that abounded with springs of water and running streams.
(e) That an effect would be produced as if those streams and fountains were made

79. bitter; that is, that many persons would perish, and that wide desolations would be
caused in the vicinity of those rivers and streams, as if a bitter and baleful star
should fall into the waters, and death should spread over the lands adjacent to
them, and watered by them.
Whether any events occurred of which this would be the proper emblem is now the
question. Among expositors there has been a considerable degree of unanimity in
supposing that Attila, the king of the Huns, is referred to; and if the preceding
expositions are correct, there can be no doubt on the subject. After Alaric and Genseric,
Attila occupies the next place as an important agent in the overthrow of the Roman
empire, and the only question is, whether he would be properly symbolized by this
baleful star. The following remarks may be made to show the propriety of the symbol:
(1) As already remarked, the place which he occupies in history, as immediately
succeeding Alaric and Genseric in the downfall of the empire. This will appear in any
chronological table, or in the table of contents of any of the histories of those times. A full
detail of the career of Attila may be found in Gibbon, vol. ii. pp. 314-351. His career
extended from 433 a.d. to 453 a.d. It is true that he was contemporary with Genseric,
king of the Vandals, and that a portion of the operations of Genseric in Africa were
subsequent to the death of Attila (455 a.d. to 467 a.d.); but it is also true that Genseric
preceded Attila in the career of conquest, and was properly the first in order, being
pressed forward in the Roman warfare by the Huns, 428 a.d. See Gibbon, ii. 306ff.
(2) In the manner of his appearance he strongly resembled a brilliant meteor flashing
in the sky. He came from the east, gathering his Huns, and poured them down, as we
shall see, with the rapidity of a flashing meteor, suddenly on the empire. He regarded
himself also as devoted to Mars, the god of war, and was accustomed to array himself in
a especially brilliant manner, so that his appearance, in the language of his flatterers, was
such as to dazzle the eyes of beholders. One of his followers perceived that a heifer that
was grazing had wounded her foot, and curiously followed the track of blood, until he
found in the long grass the point of an ancient sword, which he dug out of the ground
and presented to Attila. “That magnanimous, or rather that artful prince,” says Mr.
Gibbon, “accepted with pious gratitude this celestial favor; and, as the rightful possessor
of the sword of Mars, asserted his divine and indefeasible claim to the dominion of the
earth. The favorite of Mars soon acquired a sacred character, which rendered his
conquests more easy and more permanent; and the barbarian princes confessed, in the
language of devotion or flattery, that they could not presume to gaze, with a steady eye,
on the divine majesty of the king of the Huns,” ii. 317. How appropriate would it be to
represent such a prince by the symbol of a bright and blazing star - or a meteor flashing
through the sky!
(3) There may be propriety, as applicable to him, in the expression - “a great star from
heaven failing upon the earth.” Attila was regarded as an instrument in the divine hand
in inflicting punishment. The common appellation by which he has been known is “the
scourge of God.” This title is supposed by the modern Hungarians to have been first
given to Attila by a hermit of Gaul, but it was “inserted by Attila among the titles of his
royal dignity” (Gibbon, ii. 321, foot-note). To no one could the title be more applicable
than to him.
(4) His career as a conqueror, and the effect of his conquests on the downfall of the
empire, were such as to be properly symbolized in this manner:
(a) The general effect of the invasion was worthy of an important place in describing
the series of events which resulted in the overthrow of the empire. This is thus stated by
Mr. Gibbon: “The western world was oppressed by the Goths and Vandals, who fled
before the Huns; but the achievements of the Huns themselves were not adequate to

80. their power and prosperity. Their victorious hordes had spread from the Volga to the
Danube, but the public force was exhausted by the discord of independent chieftains;
their valor was idly consumed in obscure and predatory excursions; and they often
degraded their national dignity by condescending, for the hopes of spoil, to enlist under
the banners of their fugitive enemies. In the reign of Attila the Huns again became the
terror of the world; and I shall now describe the character and actions of that formidable
barbarian who alternately invaded and insulted the East and the West, and urged the
rapid downfall of the Roman empire, ‘vol. ii. pp. 314, 315.
(b) The parts of the earth affected by the invasion of the Huns were those which would
be properly symbolized by the things specified at the blowing of this trumpet. It is said
particularly that the effect would be on “the rivers,” and on “the fountains of waters.” If
this has a literal application, or if, as was supposed in the case of the second trumpet, the
language used was such as had reference to the portion of the empire that would be
particularly affected by the hostile invasion, then we may suppose that this refers to
those portions of the empire that abounded in rivers and streams, and more particularly
those in which the rivers and streams had their origin - for the effect was permanently in
the “fountains of waters.” As a matter of fact, the principal operations of Attila were in
the regions of the Alps, and on the portions of the empire whence the rivers flow down
into Italy. The invasion of Attila is described by Mr. Gibbon in this general language:
“The whole breadth of Europe, as it extends above five hundred miles from the Euxine to
the Adriatic, was at once invaded, and occupied, and desolated, by the myriads of
barbarians whom Attila led into the field,” ii. 319, 320.
After describing the progress and the effects of this invasion (pp. 320-331) he proceeds
more particularly to detail the events in the invasion of Gaul and Italy, pp. 331-347. After
the terrible battle of Chalons, in which, according to one account, one hundred and sixty-
two thousand, and, according to other accounts, three hundred thousand persons were
slain, and in which Attila was defeated, he recovered his vigor, collected his forces, and
made a descent on Italy. Under pretence of claiming Honoria, the daughter of the
Empress of Rome, as his bride, “the indignant lover took the field, passed the Alps,
invaded Italy, and besieged Aquileia with an innumerable host of barbarians.” After
endeavoring in vain for three months to subdue the city, and when about to abandon the
siege, Attila took advantage of the appearance of a stork as a favorable omen to arouse
his men to a renewed effort, “a large breach was made in the part of the wall where the
stork had taken her flight; the Huns mounted to the assault with irresistible fury; and the
succeeding generation could scarcely discover the ruins of Aquileia. After this dreadful
chastisement Attila pursued his march; and as he passed, the cities of Altinum,
Concordia, and Padua were reduced into heaps of stones and ashes. The inland towns,
Vicenza, Verona, and Bergamo, were exposed to the rapacious cruelty of the Huns; Milan
and Pavia submitted without resistance to the loss of their wealth, and applauded the
unusual clemency which preserved from the flames the public as well as the private
buildings, and spared the lives of the captive multitude. The popular traditions of
Comum, Turin, or Modena, may be justly suspected, yet they concur with more authentic
evidence to prove that Attila spread his ravages over the rich plains of modern
Lombardy, which are divided by the Po, and bounded by the Alps and the Apennines,” ii.
pp. 343, 344. “It is a saying worthy of the ferocious pride of Attila, that the grass never
grew on the spot where his horse had trod” (ibid. p. 345). Anyone has only to look on a
map, and to trace the progress of those desolations and the chief seats of his military
operations to see with what propriety this symbol would be employed. In these regions
the great rivers that water Europe have their origin, and are swelled by numberless
streams that flow down from the Alps; and about the fountains whence these streams
flow were the principal military operations of the invader.

81. (c) With equal propriety is he represented in the symbol as affecting “a third” part of
these rivers and fountains. At least a third part of the empire was invaded and desolated
by him in his savage march, and the effects of his invasion were as disastrous on the
empire as if a bitter star had fallen into a third part of those rivers and fountains, and
had converted them into wormwood.
(d) There is one other point which shows the propriety of this symbol. It is, that the
meteor, or star, seemed to be absorbed in the waters. It fell into the waters; embittered
them; and was seen no more. Such would be the case with a meteor that should thus fall
upon the earth - flashing along the sky, and then disappearing forever. Now, it was
remarkable in regard to the Huns, that their power was concentrated under Attila; that
he alone appeared as the leader of this formidable host; and that when he died all the
concentrated power of the Huns was dissipated, or became absorbed and lost. “The
revolution,” says Mr. Gibbon (ii. 348), “which subverted the empire of the Huns,
established the fame of Attila, whose genius alone had sustained the huge and disjointed
fabric. After his death the boldest chieftains aspired to the rank of kings; the most
powerful kings refused to acknowledge a superior; and the numerous sons, whom so
many various mothers bore to the deceased monarch, divided and disputed, like a
private inheritance, the sovereign command of the nations of Germany and Scythia.”
Soon, however, in the conflicts which succeeded, the empire passed away, and the
empire of the Huns ceased. The people that composed it were absorbed in the
surrounding nations, and Mr. Gibbon makes this remark, after giving a summary
account of these conflicts, which continued but for a few years: “The Igours of the north,
issuing from the cold Siberian regions, which produced the most valuable furs, spread
themselves over the desert, as far as the Borysthenes and the Caspian gates, and finally
extinguished the empire of the Huns.” These facts may, perhaps, show with what
propriety Attila would be compared with a bright but beautiful meteor; and that, if the
design was to symbolize him as acting an important part in the downfall of the Roman
empire, there is a fitness in the symbol here employed.
CLARKE, “The star is called Wormwood - So called from the bitter or distressing
effects produced by its influence.
GILL, “And the name of the star is called Wormwood,.... Because of the bitter
afflictions, sorrows, and distresses which it was the instrument of; just as Naomi called
herself Mara, because the Almighty had dealt bitterly with her, Rth_1:20;
and the third part of the waters became wormwood; that is, the inhabitants of
the provinces and cities belonging to the Roman empire were afflicted with grievous and
bitter afflictions and calamities; so great distresses are called wormwood, and waters of
gall given to drink, Jer_9:15;
and many men died of the waters, because they were bitter; through the
barbarities and cruelties of these savage people, who afflicted the empire: there seems to
be an allusion to Exo_15:23.

82. JAMISO , “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
smoldering 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,
Exo_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.
PULPIT, “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).
OTES
Calamities of nature. Following this, the sound of the trumpets reverberates from each of
the seven angels, after which various calamities begin. At first, a third of the vegetation
dies, then, a third of all the fish and other marine creatures, which is followed by the
poisoning of rivers and water sources. There will be a falling upon earth of hail and fire, a
flaming mountain, and a glowing star. This seems to point allegorically, in other words,
to the vast dimensions of these calamities. Does this not appear as a prophecy of the
global contamination and the destruction of nature that we are observing in our time? If
so, then the ecological catastrophe foretells the coming of the antichrist. By further

83. defiling within themselves the image of God, mankind ceases to value and love God's
beautiful world. With mankind's own refuse it pollutes the lakes, rivers, and seas. With
oil spills it jeopardizes vast expanses of shoreline. It destroys forests and jungles, and it
annihilates many species of animals, fish, and birds. In poisoning nature the perpetrators
become ill and perish from their own actions, as do the innocent victims of their cruel
greed. The words "the name of the third star is Wormwood . . . and many perished from
the water because it became bitter" remind us of the catastrophe at Chernobyl because
"Chernobyl" means "Wormwood. " But what does the damage of a third of the sun and of
the stars and their eclipse mean (Rev. 8:11-12)? Evidently this is a discourse regarding
the pollution of the air to such an extent that the light of the sun and stars reaching the
earth appears less bright. (For instance, due to air pollution in Los Angeles, the sky
appears to be of a dirty-brown color, and sometimes at night, with the exception of the
brightest, the stars are hardly visible.)
12
The fourth angel sounded his trumpet, and a
third of the sun was struck, a third of the
moon, and a third of the stars, so that a third
of them turned dark. A third of the day was
without light, and also a third of the night.
BAR ES, “And the fourth angel sounded - See the notes at Rev_8:6-7.
And the third part of the sea was smitten - On the phrase the third part, see the
notes on Rev_8:7. The darkening of the heavenly luminaries is everywhere an emblem of
any great calamity - as if the light of the sun, moon, and stars should be put out. See the
notes on Rev_6:12-13. There is no certain evidence that this refers to rulers, as many
have supposed, or to anything that would particularly affect the government as such. The
meaning is, that calamity would come as if darkness should spread over the sun, the
moon, and the stars, leaving the world in gloom. What is the precise nature of the
calamity is not indicated by the language, but anything that would diffuse gloom and
disaster would accord with the fair meaning of the symbol. There are a few
circumstances, however, in regard to this symbol which may aid us in determining its
application:
(1) It would follow in the series of calamities that were to occur.
(2) It would be separated in some important sense - of time, place, or degree - from
those which were to follow, for there is a pause here Rev_8:13, and the angel proclaims
that more terrible woes are to succeed this series.
(3) Like the preceding, it is to affect “one third part” of the world; that is, it is to be a
calamity as if a third part of the sun, the moon, and the stars were suddenly smitten and

84. darkened.
(4) It is not to be total. It is not as if the sun, the moon, and the stars were entirely
blotted out, for there was still some remaining light; that is, there was a continuance of
the existing state of things - as if these heavenly bodies should still give an obscure and
partial light.
(5) Perhaps it is also intended by the symbol that there would be light again. The world
was not to go into a state of total and permanent night. For a third part of the day, and a
third part of the night, this darkness reigned; but does not this imply that there would be
light again - that the obscurity would pass away, and that the sun, and moon, and stars
would shine again? That is, is it not implied that there would still be prosperity in some
future period? Now, in regard to the application of this, if the explanation of the
preceding symbols is correct, there can be little difficulty. If the previous symbols
referred to Alaric, to Genseric, and to Attila, there can be no difficulty in applying this to
Odoacer, and to his reign - a reign in which, in fact, the Roman dominion in the West
came to an end, and passed into the hands of this barbarian. Anyone has only to open the
Decline and Fall of the Roman Empire, to see that this is the next event that should be
symbolized if the design were to represent the downfall of the empire.
These four great barbarian leaders succeed each other in order, and under the last,
Odoacer, the barbarian dominion was established; for it is here that the existence of the
Roman power, as such, ended. The Western empire terminated, according to Mr. Gibbon
(ii. p. 380), about 476 or 479 a.d. Odoacer was “King of Italy” from 476 a.d. to 490 a.d.
(Gibbon, ii. 379). The Eastern empire still lingered, but calamity, like blotting out the
sun, and moon, and stars, had come over that part of the world which for so many
centuries had constituted the seat of power and dominion. Odoacer was the son of
Edecon, a barbarian, who was in the service of Attila, and who left two sons - Onulf and
Odoacer. The former directed his steps to Constantinople; Oloacer “led a wandering life
among the barbarians of Noricum, with a mind and fortune suited to the most desperate
adventures; and when he had fixed his choice, he piously visited the cell of Severinus, the
popular saint of the country, to solicit his approbation and blessing. The lowness of the
door would not admit the lofty stature of Odoacer; he was obliged to stoop; but in that
humble attitude the saint could discern the symptoms of his future greatness; and
addressing him in a prophetic tone, ‘Pursue,’ said he, ‘your design; proceed to Italy; you
will soon cast away this coarse garment of skins; and your wealth will be adequate to the
liberality of your mind.’ The barbarian, whose daring spirit accepted and ratified this
prediction, was admitted into the service of the Western empire, and soon obtained an
honorable rank in the guards.
His manners were gradually polished, his military skill improved; and the confederates
of Italy would not have elected him for their general unless the exploits of Odoacer had
established a high opinion of his courage and capacity. Their military acclamations
saluted him with the title of king; but he abstained during his whole reign from the use of
the purple and the diadem, lest he should offend those princes whose subjects, by their
accidental mixture, had formed the victorious army which time and policy might
insensibly unite into a great nation” (Gibbon, ii. 379, 380). In another place Mr. Gibbon
says: “Odoacer was the first barbarian who reigned in Italy, over a people who had once
asserted their superiority above the rest of mankind. The disgrace of the Romans still
excites our respectful compassion, and we fondly sympathize with the imaginary grief
and indignation of their degenerate posterity. But the calamities of Italy had gradually
subdued the proud consciousness of freedom and glory. In the age of Roman virtue the
provinces were subject to the arms, and the citizens to the laws, of the republic; until
those laws were subverted by civil discord, and both the city and the provinces became

85. the servile property of a tyrant. The forms of the constitution which alleviated or
disguised their abject slavery were abolished by time and violence; the Italians
alternately lamented the presence or the absence of the sovereigns whom they detested
or despised; and the succession of five centuries inflicted the various evils of military
license, capricious despotism, and elaborate oppression.
During the same period the barbarians had emerged from obscurity and contempt,
and the warriors of Germany and Scythia were introduced into the provinces, as the
servants, the allies, and at length the masters of the Romans, whom they insulted or
protected,” ii. 381, 382. Of the effect of the reign of Odoacer Mr. Gibbon remarks: “In the
division and decline of the empire the tributary harvests of Egypt and Africa were
withdrawn; the numbers of the inhabitants continually decreased with the means of
subsistence; and the country was exhausted by the irretrievable losses of war, famine,
and pestilence. Ambrose has deplored the ruin of a populous district, which had been
once adorned with the flourishing cities of Bologna, Modena, Rhegium, and Placentia.
Pope Gelasius was a subject of Odoacer; and he affirms, with strong exaggeration, that in
Aemilia, Tuscany, and the adjacent provinces the human species was almost extirpated.
One-third of those ample estates, to which the ruin of Italy is originally imputed, was
extorted for the use of the conquerors,” ii. 383.
Yet the light was not wholly extinct. It was “a third part” of it which was put out; and it
was still true that some of the forms of the ancient constitution were observed - that the
light still lingered before it wholly passed away. In the language of another, “The
authority of the Roman name had not yet entirely ceased. The senate of Rome continued
to assemble as usual. The consuls were appointed yearly, one by the Eastern emperor,
one by Italy and Rome. Odoacer himself governed Italy under a title - that of Patrician -
conferred on him by the Eastern emperor. There was still a certain, though often faint,
recognition of the supreme imperial authority. The moon and the stars might seem still
to shine in the West, with a dim reflected light. In the course of the events, however,
which rapidly followed in the next half-century, these too were extinguished. After above
a century and a half of calamities unexampled almost, as Dr. Robertson most truly
represents it, in the history of nations, the statement of Jerome - a statement couched
under the very Apocalyptic figure of the text, but prematurely pronounced on the first
taking of Rome by Alaric - might be considered at length accomplished: ‘Clarissimum
terrarum lumen extincturn est’ - ‘The world’s glorious sun has been extinguished;’ or, as
the modern poet Byron (Childe Harold, canto iv.) has expressed it, still under the
Apocalyptic imagery:
‘She saw her glories star by star expire, ‘
Till not even one star remained to glimmer in the vacant and dark night” (Elliott, i.
360, 361).
I have thus endeavored to explain the meaning of the four first trumpets under the
opening of the seventh seal, embracing the successive severe blows struck on the empire
by Alaric, Genseric, Attila, and Odoacer, until the empire fell, to rise no more. I cannot
better conclude this part of the exposition than in the words of Mr. Gibbon, in his
reflections on the fall of the empire. “I have now accomplished,” says he, “the laborious
narrative of the decline and fall of the Roman empire, from the fortunate age of Trajan
and the Antonines to its total extinction in the West, about five centuries after the
Christian era. At that unhappy period the Saxons fiercely struggled with the natives for
the possession of Britain; Gaul and Spain were divided between the powerful monarchies
of the Franks and the Visigoths, and the dependent kingdoms of the Suevi and the
Burgundians; Africa was exposed to the cruel persecution of the Vandals, and the savage
insults of the Moors; Rome and Italy, as far as the banks of the Danube, were afflicted by

86. an army of barbarian mercenaries, whose lawless tyranny was succeeded by the reign of
Theodoric the Ostrogoth. All the subjects of the empire, who, by the use of the Latin
language, more particularly deserved the name and privileges of Romans, were
oppressed by the disgrace and calamities of foreign conquest; and the victorious nations
of Germany established a new system of manners and government in the western
countries of Europe. The majesty of Rome was faintly represented by the princes of
Constantinople, the feeble and imaginary successors of Augustus” (vol. ii. pp. 440, 441).
“The splendid days of Augustus and Trajan were eclipsed by a cloud of ignorance (a fine
illustration of the language ‘the third part of the sun was smitten, and the day shone not,
and the night likewise’); and the barbarians subverted the laws and palaces of Rome”
(ibid. p. 446).
Thus ended the history of the Gothic period, and, as I suppose, the immediate
symbolic representation of the affairs of the Western empire. An interval now occurs
Rev_8:13 in the sounding of the trumpets, and the scene is transferred, in the three
remaining trumpets, to the Eastern parts of the empire. After that the attention is
directed again to the West, to contemplate Rome under a new form, and exerting a new
influence in the nations, under the papacy, but destined ultimately to pass away in its
spiritual power, as its temporal power had yielded to the elements of internal decay in its
bosom, and to the invasions of the northern hordes.
CLARKE, “The third part of the sun - moon - stars, was smitten - Supposed to
mean Rome, with her senates, consuls, etc., eclipsed by Odoacer, king of the Heruli, and
Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.
BURKITT, “Observe here, 1. That by the sun, moon, and stars, in scripture prophecies, the
potentates and powers of a state are understood: accordingly the darkening of the sun, moon, and
stars, do understand the prevalency of ignorance and error in the church, occasioning a fearful
eclipse of that saving and comfortable light which would illuminate our eyes, and direct our steps in
the way that leads to eternal happiness.
Observe, 2. That in this and all the former judgments, the third part only is mentioned as smitten,
which shows that the Lord corrects in measure, and delights more in mercy than in justice, and
desires rather the conversion than confusion of sinners, by making the punishments of some
instructive warnings unto others.
Observe, 3. God's way of dealing with his people in giving warning of future and severe judgments
before they come, I heard an angel flying through the midst of heaven, saying, Woe, woe,
woe, to the inhabiters of the earth; thus God warneth of approaching judgments before they
come, that sinners may repent, and his own people being forewarned, may be forearmed, ere the
judgment come upon them: Praemoniti, praemuniti; Prsevisa jacula minus feriunt. Darts
foreseen are dintless.
GILL, “And the fourth angel sounded,.... His trumpet. Some think this refers to the
Eutychian heresy, which confounded the two natures of Christ, and of two made one
mixed nature, neither human nor divine; and brought great darkness upon the doctrine
of Christ's person, the sun of righteousness and into the church, signified by the moon,

87. and among the ministers of the word, the stars. Others are of opinion that that darkness
which preceded the rise of the Papacy, and introduced it, is here intended:
and the third part of the sun was smitten and the third part of the moon, and
the third part of the stars, so as the third part of them was darkened, and the
day shone not for a third part of it, and the night likewise; when the doctrine
concerning the person and offices of Christ, who is the sun and light of the world, was
obscured by heresies; and the discipline of the church, which, like the moon, has all its
light, beauty, and order from Christ, was sadly defaced by the introduction of Jewish and
Paganish rites and ceremonies; and the ministers, the stars, were drawn by the tail of the
drag on, and cast to the earth, became corrupt in their principles, and carnal and sensual
in their lives; so that it was a time of great darkness and gloominess, night and day: but
rather this trumpet has respect to that darkness and ignorance which the above
barbarous nations, the Goths, Huns, Vandals, and Heruli, spread, and left throughout
the empire; for from this time there was a visible decline, as of evangelical light and
knowledge, so of all kind of useful knowledge, and nothing but ignorance, stupidity, and
barbarity, took place everywhere; and which were very assisting to the man of sin,
antichrist, to fix and settle his dominion over the kingdoms which rose up out of the
empire at this time; and it also refers to the entire destruction of the western Roman
empire, which is expressed by much the same figures as the ruin of the Roman Pagan
empire, in Rev_6:12; and which the various irruptions of these savage people issued in;
compare with this Eze_32:7, where the destruction of the Egyptian monarchy is signified
in like terms: Jerom, who lived about the time of the first inundation of these nations, in
very mournful language expresses the inhumanity and impiety of them, and the ruin they
threatened the empire with; and, says (w), "Romanus orbis ruit", "the Roman empire
is falling". About the year 455, when Rome was taken by Genseric the Vandal, the empire
was divided into ten kingdoms; and in the year 476, Augustulus, the last of the Roman
emperors, was obliged to quit his imperial dignity: the Heruli, a people of the same kind
with the Goths, and originally Scythians, as they, under their king and leader Odoacer
seized on Italy, took Rome, killed Orestes and his brother Paul, and deposed Augustulus,
the last of the Roman emperors, and banished him into Campania; and so the western
empire ceased, Odoacer taking upon him the title of king of Italy, and translated the seat
of the empire from Rome to Ravenna (x); and then might the sun be truly said to be
smitten: but still, though Odoacer the Herulian reigned in Italy, the Roman form of
government was not altered, the consulship and senate still continued, as they did also
under Theodoric the Goth, his successor; but when Italy was recovered by Narses, the
Emperor Justinian's general, these, with other magistrates, ceased, and Rome became a
dukedom, and was subject to an exarch of Ravenna; and then the moon and stars were
smitten also. The phrase of smiting the sun, moon, and stars, is Jewish; for the Jews
express the eclipses of the luminaries in this way, and say (y) that when the luminaries
‫,לוקין‬ "are smitten", it is an ill omen; when ‫לוקה‬ ‫,החמה‬ "the sun is smitten", it is an ill sign to the
nations of the world; and when ‫לוקה‬ ‫,לבנה‬ "the moon is smitten", it is a bad omen to the nations of
Israel (z) and so the phrase, "the day shone not", is also Jewish; it is said (a) of some Rabbins, that
they sat and studied in the law ‫יומא‬ ‫דנהיר‬ ‫,עד‬ "until the day shone"; and when "the day shone", they
rose up and went on their way.

88. HE RY, “The fourth angel sounded, and the alarm was followed with further
calamities. Observe, 1. The nature of this calamity; it was darkness; it fell therefore upon
the great luminaries of the heaven, that give light to the world - the sun, and the moon,
and the stars, either the guides and governors of the church, or of the state, who are
placed in higher orbs than the people, and are to dispense light and benign influences to
them. 2. The limitation: it was confined to a third part of these luminaries; there was
some light both of the sun by day, and of the moon and stars by night, but it was only a
third part of what they had before. Without determining what is matter of controversy in
these points among learned men, we rather choose to make these plain and practical
remarks: - (1.) Where the gospel comes to a people, and is but coldly received, and has
not its proper effects upon their hearts and lives, it is usually followed with dreadful
judgments. (2.) God gives warning to men of his judgments before he sends them; he
sounds an alarm by the written word, by ministers, by men's own consciences, and by
the signs of the times; so that, if a people be surprised, it is their own fault. (3.) The
anger of God against a people makes dreadful work among them; it embitters all their
comforts, and makes even life itself bitter and burdensome. (4.) God does not in this
world stir up all his wrath, but sets bounds to the most terrible judgments. (5.)
Corruptions of doctrine and worship in the church are themselves great judgments, and
the usual causes and tokens of other judgments coming on a people.
JAMISO , “third part — not a total obscuration as in the sixth seal (Rev_6:12,
Rev_6:13). 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.
PULPIT, “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

89. 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.
HAWKER, “And the fourth angel sounded, and the third part of the sun was smitten,
and the third part of the moon, and the third part of the stars; so as the third part of
them was darkened, and the day shone not for a third part of it, and the night likewise.
The sounding of the fourth trumpet, brought forward a new series of calamities upon the
empire, and which are figured to us under the images, of smiting the third part of the
sun, and the moon, and the stars. It is well known, how much the Jews dwelt in
figurative language. Indeed, it was the most general method made use of, by ancient
nations, to convey instruction. Our Lord himself dwelt much in it, Mat_13:34. By the
darkening the luminaries of heaven, is very generally meant, lessening the powers, and
reducing the glory, of princes and great men of the earth. At this period, which (if correct
according to history,) took place about the middle of the sixth century, that is, about the
year 540, the empire was brought low indeed. The Roman Emperors both when
heathens, and afterwards when professing christianity, had, for many centuries shone as
suns, among the lesser lights of the nobles, and as stars in the world. But now the Lord,
in his providence, was about to cause a revolution of men and things, with an eye to his
Church; and, therefore, as here said, the third part is darkened. And they who are
conversant with history will know, that toward the close of this century, and before the
rise of the false prophets, Mahomet and the Whore, at the opening of the succeeding;
(who both sprung up nearly together, about the year of our Lord God 600;) the empire
gave way to new masters.
But it will be much more to our purpose and improvement, to observe, under this fourth
trumpet, the progress of error which sprung up to trouble the Church. We have noticed,
as we have advanced, under the three preceding trumpets, (the first of which began after
the empire was changed from heathenism to the profession of Christianity,) how much
more the true Church of God suffered from false friends, than from the more open
enemies. The faithful in Christ Jesus were always prepared, through grace, to oppose the
open idolatries around them. But when professors of the Gospel arose in the very Church
itself, speaking perverse things, and heresies, of various forms, sprung up among them,
here were more bitter exercises. By means of the Arian heresy, in the denial of Christ’s
Godhead, and the counterpart of the same deadly evil, in calling in question the Person,
Godhead, and work of the Holy Ghost, under the first and second trumpets; the peace
and comfort of the Church had been broken in upon. And, if, (as is very generally
believed,) the Pelagian heresy arose within the period of the third trumpet, denying

90. original sin, and insisting upon man’s purity and free-will to keep the whole law of God,
whereby the necessity of Christ’s death, as a sacrifice for sin, became, in such men’s
views, superseded, and the regeneration of the heart by the Holy Ghost done away; what
a state was the Church of God arrived at by this time? Let not the Reader mistake me.
The Church of God, that is the true Church of God: by which I mean composed only of
regenerated believers, can ultimately receive no injury. The foundation of God standeth
sure, having this seal; the Lord knoweth them that are his, 2Ti_2:19. But I am speaking
of the professing church; the church, as established in the then Empire, as ours is in the
present moment. The nation was then, as ours now is, Christian in name. And what an
awful state was it arrived at under the fourth trumpet: if compared to the days of the
Apostles, even though in their time the Empire was heathen?
13
As I watched, I heard an eagle that was flying
in midair call out in a loud voice: "Woe! Woe!
Woe to the inhabitants of the earth, because of
the trumpet blasts about to be sounded by the
other three angels!"
BAR ES, “And I beheld - My attention was attracted by a new vision.
And heard an angel flying, ... - I heard the voice of an angel making this
proclamation.
Woe, woe, woe - That is, there will be great woe. The repetition of the word is
intensive, and the idea is, that the sounding of the three remaining trumpets would
indicate great and fearful calamities. These three are grouped together as if they
pertained to a similar series of events, as the first four had been. The two classes are
separated from each other by this interval and by this proclamation - implying that the
first series had been completed, and that there would be some interval, either of space or
time, before the other series would come upon the world. All that is fairly implied here
would be fulfilled by the supposition that the former referred to the West, and that the
latter pertained to the East, and were to follow when those should have been completed.
CLARKE, “I - heard an angel flying - Instead of αγγελου πετωµενου, an angel flying,
almost every MS. and version of note has αετου πετωµενον, an eagle flying. The eagle was

91. the symbol of the Romans, and was always on their ensigns. The three woes which are
here expressed were probably to be executed by this people, and upon the Jews and their
commonwealth. Taken in this sense the symbols appear consistent and appropriate; and
the reading eagle instead of angel is undoubtedly genuine, and Griesbach has received it
into the text.
GILL, “And I beheld, and heard an angel flying through the midst of
heaven,.... The Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac,
and Ethiopic versions, instead of "an angel", read "an eagle"; and to "fly" agrees with
either of them, and the sense is the same let it be read either way; and this angel may
design either Christ, or a created angel, or a minister of the Gospel, as in Rev_14:6; did
the next trumpet introduce Popery, as some have supposed, Gregory bishop of Rome
might be thought, as he is by some, to be the angel here intended, since he gave notice
and warning of antichrist being at hand:
saying with a loud voice; that all might hear, and as having something of importance
to say, and delivering it with great fervour and affection:
woe, woe, woe; three times, answerable to the three trumpets yet to be blown; and
which are therefore called the woe trumpets: and these woes are denounced
to the inhabiters of the earth; the Roman empire, particularly the eastern part of it,
which the fifth and sixth trumpets relate unto; and even the whole world, with which the
seventh trumpet is concerned:
by reason of the other voices of the trumpet of the three angels which are yet
to sound! the design of this loud cry of the angel is to show, that though the distresses
and ruin which the barbarous nations had brought upon the western empire were very
great; yet those which would come upon the eastern empire by the Saracens and Turks,
under the sounding of the fifth and sixth trumpets, would be much more grievous; and
especially the judgments which the seventh trumpet would bring upon the whole world,
when all the nations of the earth will be judged. From the sounding of the fourth
trumpet, to the sounding of the fifth, was a space of a hundred and thirty five years, that
is, from the deposition of Augustulus, A. D. 476, to the public preaching of Mahomet, A.
D. 612.
HE RY, “Before the other three trumpets are sounded here is solemn warning given to
the world how terrible the calamities would be that should follow them, and how
miserable those times and places would be on which they fell, Rev_8:13. 1. The
messenger was an angel flying in the midst of heaven, as in haste, and coming on an
awful errand. 2. The message was a denunciation of further and greater woe and misery
than the world had hitherto endured. Here are three woes, to show how much the
calamities coming should exceed those that had been already, or to hint how every one of
the three succeeding trumpets should introduce its particular and distinct calamity. If
less judgments do not take effect, but the church and the world grow worse under them,
they must expect greater. God will be known by the judgments that he executes; and he
expects, when he comes to punish the world, the inhabitants thereof should tremble

92. before him.
JAMISO , “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,” Rev_4:7; Rev_6:7, Rev_6:8 : 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,” Rev_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
(Rev_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.”
PULPIT, “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) hasαγγέλου ως αετου . 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 εις , 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

93. 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.
BARCLAY, “THE FLYI G EAGLE
Rev. 8:13
And I looked, and I heard an eagle flying in mid-heaven crying with a loud voice:
"Woe! Woe! Woe! for those who dwell on the earth, because of what is going to
happen when the rest of the trumpets speak, which the three angels are about to
sound."
Here we have one of the pauses in the story which the Revelation uses so effectively.
Three fearful woes are to come upon the earth when the three angels sound the last
blasts on the trumpets; but for the moment there is a pause.
In this pause the seer sees an eagle--not an angel as the King James Version has it. It
is quite possible that the Greek could mean "one solitary eagle." The expression
"mid-heaven" means the zenith of the sky, that part where the sun is at midday.
Here we have a dramatic and eerie picture of an empty sky and a solitary eagle
winging its way across its zenith, forewarning of the doom to come.
Again John is using an idea which is not new. We have the same picture in Second
Baruch. When the writer of that book has seen his vision and wishes to send it to the
Jews exiled in Babylon by the waters of the Euphrates, he goes on: "And I called the
eagle and spake these words unto it: `The Most High hath made thee that thou
shouldest be higher than all birds. ow go, and tarry not in any place, nor enter a
nest, nor settle on any tree, till thou hast passed over the breadth of the many waters
of the river Euphrates, and hast gone to the people that dwell there, and cast down
to them this epistle'" (2 Baruch 77: 21-22).
The picture is not to be taken literally but the symbolism behind it is that God uses
nature to send his messages to men.
RIGGS, “The angel ("eagle" ASV; some ancient manuscripts have the word "eagle")
flies through the midst of heaven (in mid heaven where it is visible to all) and gives

94. warning that the last three trumpets, each represented by a "woe" (9:12; 11:14), are to be
worse than the first four trumpets. The angel (or eagle) flying through the midst of
heaven represents a swift message. The "inhabiters of the earth" represent the world of
the unregenerate--those who have not washed their robes in the blood of the Lamb--those
without the seal of God in their foreheads (7:3; 9:4, 20-21). The trumpet plagues were
against the inhabitants "of the earth" (vs. 13, 9:4, 20-21) and which demonstrates that
they were world wide and not just localized against Jerusalem or the nation of Israel. The
following chart again shows (NKJV) how the book is tied together in all of its scenes.
DAVID RIGGS
HAWKER, “And I beheld, and heard an angel flying through the midst of heaven, saying
with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other
voices of the trumpet of the three angels, which are yet to sound!
What is said in this verse hath no connexion with the former, neither doth it form a part
of the trumpet proclamations. It is not one of the seven Angels who had the seven
trumpets, but another angel which John beheld flying through the midst of heaven, that
as through the midst of the church. And the design of his embassy seems to have been to
call up the more awakened attention of the Apostle to what was coming on under the
remaining dispensations, which were to take place when the other three angels should
sound their trumpets The Angel intimates this, by thrice repeating woe to the inhabitants
of the earth, when these awful times came on, which should take place, as they sounded
their trumpets. And awful indeed they have been, still are, and must be until the whole
predictions contained in them are accomplished! We, who stand upon the hill of time
which hath been trodden over by the generations since then, and before us, in ascending
the rising ground of observation, and now look back, and behold in those already
accomplished, in the correspondence between the prediction and the event, can and do
see enough to lament; and much more to deplore in what yet remains to be fulfilled. And
the generation now which looks on, if taught by grace, in viewing the whole that is past,
compared with the prophecies here recorded by divine inspiration, may be well assured
that every tittle must and will be accomplished.
It doth not fall within the compass of this chapter to enter upon the subject. This would
be to anticipate it; and it will more properly meet our attention, as we prosecute the
history of the trumpets, in their due time and place. But, before we finish the present
chapter, I would take occasion, from what the angel here said (whom John beheld flying
through the midst of heaven,) to observe, that as the times of the three last trumpets,
evidently take in, not only the whole period of centuries, which have already run out,
from the moment the fifth trumpet was sounded, to the present hour, but to the very end
of time (for the seventh is not yet sounded, neither will, until it ushers in the kingdom of
Christ, as is related, Rev_11:14-15.) it will be our wisdom to consider the subject, with an
eye to the Lord, more especially from the great interest in which the Church is included,
in the events coming on, as well as our own personal concern. There cannot remain the
shadow of a doubt but that we are now under the sixth trumpet. It hath been a long
sounding trumpet of woe indeed in the Church. Many hundreds of years have passed
since it opened, and no man can ascertain how much longer it will continue. It is blessed
to consider, that, when ended, all the powers of antichrist will end with it: and that
blessed period will come on when the kingdoms of this world shall become the kingdoms
of our Lord, and of his Christ: and he shall reign forever and ever. In the mean time it
will be our mercy to watch a gracious God, as a gracious God is everlastingly watching
over his people for good. I know the thoughts I think towards you, said the Lord,

95. thoughts of peace, and not of evil, to give you an expected end, Jer_29:11. Say ye to the
righteous, that it shall be well with him. Woe unto the wicked, it shall be ill with him,
Isa_3:10.
But, Reader with these things in view, and in the fullest assurance a faith, knowing that
they must be so, allow me to say one word in closing up this chapter. We behold here an
Angel pronouncing, woe, woe, woe, to the inhabiters of the earth, by reason of the other
voices of, the trumpet of the three Angels which were then remaining to be sounded.
Most evidently the last of these trumpets hath not yet sounded. The two great powers
which oppose Christ’s kingdom, both in the East, and in the West, are still in their
plenitude. The latter did indeed lately seem to be somewhat tottering; but is now more
than recovered from his halting. And indeed great changes are to be expected according
to scripture prophecy before the total fall. The death of the witnesses which is to take
place before that event plainly shows that his termination is not yet, Rev_11:8-9. But
what I would in this place beg to remark is that after the second woe trumpet is said to be
past, the third woe (not the seventh trumpet) is said to come quickly. And this is said,
before the seventh Angel is said to sound. See Rev_11:14.
From hence it should seem abundantly clear and evident, that under the sixth trumpet,
or at the close of it, there is to be the third woe. And whoever considers the subject
attentively, must conclude that so it will be. I am not, in the very nature of things, (unless
the judgments indeed are now at the door,) likely to live to see it going fast as I now am
the way of all the earth. But without a spirit of prophecy (for there can need none more
than is before us) great commotions, such as the third woe intimates, may be supposed
likely to take place before those two Anti-Christian powers of Mahometanism and Popery
are destroyed. And however some men may please themselves with the hope that the
world is evangelizing, the Holy Ghost speaketh expressly, and speaketh to the reverse: in
the latter time there will be great departures from the faith, 1Ti_4:1. The Lord prepare
his people for what he is preparing for them! Who that considers the real state of vital
godliness in the present day but must be concerned for the eventual consequence. If
there was ever a period more suited for that solemn question of our Lord’s one than
another, the present is eminently so: when the Son of Man cometh, shall he find faith in
the earth, Luk_18:8.
REFLECTIONS
MY Soul! behold the grace of thy God, when at opening of the seventh seal, and silence
took place in the Church, before the new circumstances of sorrow began, Jesus will be
seen at the Altar, in his High Priestly Office, with his golden Censer! Was it not to teach
the Church, both then, and now, yea, in all ages, that under every seal opened, every
trumpet sounded, every vial poured out, He is unceasingly engaged, for all his redeemed
ones, and not a moment intermits his care, but is forever carrying on the whole purposes
of his unchangeable priesthood? Oh! what a blessed view was here opened, for the
everlasting consolation of the Church. Ye redeemed of the Lord! Ye Priests of my God! Ye
Ministers of the sanctuary! never cease to shew the Church Jesus in this endearing office,
as always engaged for his people. And do ye follow up petition after petition, neither keep
silence, nor give him rest, until he hath made his Jerusalem a praise in the earth. Oh! the
preciousness, from this blessed view of our God, that Jesus it is, at the Altar, which offers
up in his incense, the prayers of his saints; and both the persons and offerings of his
people ascend before God out of this Almighty Angel of the Covenant’s hands!
Lord! thy Church finds cause to bless thee to this day, that amidst the destructions which
have followed those trumpets, Jesus hath yet a seed to serve him, which are counted to

96. the Lord for a generation, And, though heresies still abound, yea, are in various
instances, increasing in the earth; yet the Lord knoweth them that are his. Oh! for grace,
to be found faithful, and to live above the reproach of men, by living upon the
faithfulness of God in Christ. And then, while all the woe trumpets have been, or now are
sounding, and our God shall show wonders above, and signs in the earth, beneath, blood,
and fire, and vapour of smoke, Jesus will own them whom he hath sealed; and the world
shall know whose they are, and to whom they belong, when that great and notable day of
the Lord shall come!
LANGE
E Á RTH-PICTURE OF THE SEVEN PENITENIAL TRUMPETS, ISSUING FROM THE OPENING
OF THE SEVENTH SEAL
Rev_8:1 to Rev_9:21
1. Opening of the Seventh Seal
Rev_8:1-6
1And when he had [om. had] opened the seventh seal, there was [ ἐãÝíåôï =supervened] silence in
[ins. the] heaven about the space of [om. the space of] half an hour. 2And I saw the seven angels
which [who] stood [stand1] before God; and to them were given seven trumpets. 3And another
angel came and stood at [or before2] the altar, having a golden censer; and there was given unto
him much incense, that he should offer it with [or add it to3] the prayers of all [ins. the] saints upon
the golden altar which was [is] before the throne. 4And the smoke of the incense,which came [om.,
which came] with [to or for]4 the prayers of the saints, ascended up [om. up] before God out of the
angel’s hand. 5And the angel took the censer, and filled it with [from the] fire of the altar, and
cast it [om. it] into [upon] the earth: and there were [supervened] voices, and thunderings [thunders,
and voices], and lightnings, and an earthquake. 6And the seven angels which [who] had the seven
trumpets prepared themselves to [om. to—ins. that they might] sound [trumpet].
2. First four Trumpets. Predominant human spiritual Sufferings under the figure of Sufferings in
Nature
Rev_8:7-12
7The first angel [om. angel5] sounded [trumpeted], and there followed hail and fire mingled6 with
blood, and they were cast upon the earth: [ins. and the third part of the earth was burnt up,]7and the
third part of trees was burnt up, and all green grass was burnt up.
8And the second angel sounded [trumpeted], and as it were a great mountain burning with fire was
cast into the sea: and the third part of the sea became blood; 9And the third part of the creatures
which were in the sea, and had life [ øõ÷Üò ] died; and the third part of the ships were destroyed.

97. 10And the third angel sounded [trumpeted], and there fell a great star from [ins. the] heaven,
burning as it were [om. it were] a lamp, and it fell upon the third part of the rivers, and upon the
fountains of [ins. The8] waters; 11And the name of the star is called Wormwood: and the third part
of the waters became9 wormwood: and many [ins. of the] men died of [from] the waters, because
they were made bitter.
12And the fourth angel sounded [trumpeted], and the third part of the sun was smitten, and the third
part of the moon, and the third part of the stars; [,] so as [om. so as—ins. that] the third part of them
was [might be] darkened, and the day shone not [might not shine]10 for a [the] third part of it, and
the night likewise [in like manner].
3. Last three. Trumpets, Predominant demonic Sufferings—in figures of Nature perverted into
Unnaturalness
Rev_8:13 to Rev_9:21
13And I beheld [saw], and [ins. I] heard an angel [eagle11] flying through the midst of heaven [in
mid-heaven], saying with a loud [great] voice, Woe, woe, woe, to the inhabiters of [them that dwell
upon] the earth by reason of [ ἐê ] the other [remaining] voices of the trumpet of the three angels,
which [who] are yet [about] to sound [trumpet]!
Rev_9:1-21
a. Fifth Trumpet. First Woe
Rev_8:1-12.
1And the fifth angel sounded [trumpeted], and I saw a star fall [fallen] from [ins. the] heaven unto
[upon] the earth: and to him was given the key of the bottomless 2 [om. bottomless12] pit [ins.of the
abyss]. And he opened the bottomless [om. bottomless] pit [ins. of the abyss]13; and there arose
[ascended] a [om. a] smoke out of the pit,14 as the [om. the] smoke of a great furnace; and the sun
[ins. was darkened] and the air were darkened [om. were darkened] by reason of [ ἐê ] the smoke of
the pit. 3And there came [om. there came] out of the smoke [ins. came forth] locusts upon the earth:
and unto them was given power, as the scorpions of the earth have power. 4And it was
commanded [said to, ἐῤῥÝèç ] them that they should [shall] not hurt [injure] the grass of the earth,
neither [nor] any15 green thing, neither [nor] any15 tree; but only those [the] men which [who
( ïἵôéíåò )] have not the seal of God in [upon] their [the16] foreheads. 5And to them it was given that
they should not kill them, but that they should [shall] be tormented17 five months: and their
torment was [is] as the torment of a scorpion, when he striketh [it hath stricken] a man. 6And in
those days shall men seek death, and shall not find18 it; and shall [ins. earnestly] desire to die, and
death shall flee [fleeth19] from them.

98. 7And the shapes of the locusts were like unto [om. unto] horses prepared unto battle; and on [upon]
their heads were [om. were] as it were crowns like gold, and their faces were [om. were] as the [om.
the] faces of men. 8And they had hair as the hair of women, and their teeth were as the teeth of
lions. 9And they had breastplates, as it were [ins. iron] breastplates of iron [om. of iron]; and the
sound of their wings was as the [a] sound of chariots of many horses running to battle. 10And they
had [have] tails like unto [om. unto] scorpions, and there were [om. there were] stings [ins.; and] in
their tails: and [om.: and—ins. is] their power20 was [om. was] to hurt [injure] men five
months. 11And they had [have] a king over them, which is [om. which is] the angel of the
bottomless pit [om. bottomless pit—ins. abyss], [;] whose [his] name in the [om. the] Hebrew [,]
tongue is [om. tongue is] Abaddon, but [; and] in the Greek tongue [om. tongue—ins. he]
hath his [the] name Apollyon. [ins. The] 12one woe is past [hath passed]; and, [om. and,] behold,
there come [ins. yet] two woes more hereafter [om. more hereafter—ins. after these things].
b. Sixth Trumpet. Second Woe
Rev_8:13-13
13 And21 the sixth angel sounded [trumpeted], and I heard a [or one ( ìßáí ] voice from the
four22 horns of the golden altar which is before God, 14saying to the sixth angel [,] which had [the
one having23] the trumpet, Loose the four angels which 15 [that] are bound in [at] the great river
Euphrates. And the four angels were loosed, which [that] were [had been] prepared for an [the]
hour, and a [om. a] day, and a [om. a] month, and a [om. a] year, for to [om. for to—ins. that they
should] slay the third part of [ins. the] men. 16And the number of the army [armies] of the horsemen
[cavalry24] were [was] two hundred thousand thousand 17 [two myriads of myriads]: and [om.
and25] I heard the number of them. And thus I saw the horses in the vision, and them that [those
who] sat on them, having breastplates of fire [fiery] and of jacinth [hyacinthine], and brimstone
[sulphureous]: and the heads of the horses were as the heads of lions; and out of their mouths
issued [goeth forth] fire and smoke and brimstone [or sulphur]. 18By these three [ins. plagues26]
was [om. was—ins. were slain] the third part of [ins. the] men killed [om. killed], by the fire, and by
[om. by27] the smoke, and by [om. by27] the 19 brimstone [or sulphur], which issued [went forth]
out of their mouths. For their [om. their—ins. the] power [ins. of the horses]28 is in their mouth, and
in their tails: for their tails were [are] like unto serpents, and [om. and] had [having] heads, and with
them [these] they do [om. do] hurt [injure]. 20And the rest of the men [,] which [who] were not killed
[slain] by these plagues [,] yet [om. yet] repented not [did not even29 repent] of the works of their
hands, that they should not worship devils [the demons], and [ins. the] idols of gold, and [ins.,
of]30 silver, and [ins. of]30 brass, and [ins. of]30 stone, and of30 wood; which neither can [can
neither] see, nor hear, nor walk: 21Neither repented they [And they did not31 repent] of their
murders, nor of their sorceries, nor of their fornication, nor of their thefts.
EXEGETICALAND CRITICAL
SYNOPTICAL VIEW

99. The trumpet calls to war; the trumpet summons the congregation to assemble. Both points are
embraced by the vision of the Seven Trumpets; it is the vision of the experiences of the Church as
the Church Militant; the vision of her conflict in her spiritual assailments and perils.32 This spiritual
conflict of the Church is evident from each individual feature of the vision. The prayers of all the
Saints: the third, as a diminution of three, the number of spirit; the opening of the abyss; the
horsemen, coming from the great river Euphrates, i. e. from the sphere of Babylon; the slaughter of
mankind, effected by their demonic horses; and the impenitence still remaining after all these
plagues—everything is indicative of spiritual circumstances.
These spiritual circumstances are, moreover, of such a nature that they can be overcome only by a
mighty effort of Heaven itself; by a tension of the heavenly spirits in meditation, prayer and
intercession. Hence there is silence in Heaven. Praise seems to grow dumb in Heaven itself.
Heaven prays in consideration of the conflicts which are before the Church on earth. The
heavenlyhour is the decisive hour of the whole crisis; the entire half of this hour is employed in the
celestial hallowing of the conflict of the Church Militant.
In the mean time, the seven Angels, with the trumpets which are given them, stand waiting.
The other Angel, whose task it is to give a heavenly completeness to the earthly and imperfect
prayers of the Saints is, doubtless, in accordance with Rom_8:26, the Spirit of Prayer, in connection
with the symbolical intercession of Christ. In this character he approaches the heavenlyaltar of
incense. His instrument is the golden censer—the heavenly purification and measurement of the
prayers which ascend to Heaven mingled with pathological turbidity and eccentricity (comp.
the ìåôñéïðáèåῖí of Christ the High Priest, Heb_5:2). The incense given to him is offered upon
the golden altar of incense before the Throne, and the smoke of it rises up and completes the
imperfect prayers of the Saints before God.
By the retro-active power of this heavenly sacrifice of prayer, the earth is consecrated for her
struggle: the Angel pours the fire of the altar, with which he has filled the censer, upon the earth.
Then from the heavenly fire of prayer there issue on earth voices and thunders and lightnings and
an earthquake: holy ideas and words, holy preachings and alarm-cries, holy illuminations and
spiritual judgments, result in holy convulsions of the human world. Thus is set on foot a victorious
counteraction against the onsets just beginning. Though seven terrible corruptive and destructive
agencies are now, one after another, let loose against the earth, we must remember that the
providence of God has encircled them with angelic might; that in Heaven they are transformed into
seven grand dispensations; and that they are announced by Trumpets, which summon the Church
to the conflict—summon her to resistance, by repentance and by a closer serriment in collectedness
of spirit and in the life of Christian fellowship.
First Trumpet-blast
The first Trumpet sounds, and hail, mingled with fire and blood, falls upon the earth. This is,

100. unmistakably, the dispensation of carnal zeal, of sensuous piety, of fanaticism (Luk_9:54), which
falls upon the earth, i. e., the churchly form of the Kingdom of God (Psalms 93). The hail, or the icy
coldness of men’s souls toward true spiritual life, corresponds with the fire of superstitious passions
(see Nitzsch, System, p. 39); and the fire is continually more and more mingled with blood, as is
demonstrated by the first appearance of fanaticism in sacred history, Genesis 34, and, further, by all
kindred records, especially by the superstitious persecutions of heretics in the history of the Church.
This unholy fire consumes the third part of the earth, i. e., the Church, or, in a universal sense, legal
order; the third part of the trees (Psalms 1), i. e. pious personalities; and more than the third part of
the green grass: the entire soul-pasturage of the Christian flock (Psalms 23) is more or less
scorched and blasted, being converted partly into hay, partly into ashes.
Second Trumpet-blast
The mountain, which is next introduced, is not a real mountain, but the appearance of a great
burning mountain, rushing, like a giant meteor, through the air, as though hurled, by some mighty
hand, upon the sea. This, manifestly, is the deceptive semblance of a great Divine ordinance,
which, changed by the flames of bigot passion into a self-consuming crater, is inflicted, as a Divine
judgment, upon the sea or national life. The third part of the sea is turned to blood by means of
religious wars and abominations of all kinds springing from fanatical party spirit. The further
consequence is that the third part of the creatures in the sea perish, and the third part of the
ships are destroyed. The poisoning of Christian national life by the false fire-mountain destroys a
third part of the healthful and gladsome popular life, and a third part of all human intercourse,
blessing and prosperity. Whole nations, states and vital branches of the state are, so far as their
spiritual existence is concerned, in good part ruined. History affords abundant illustrations of these
Apocalyptic words.
Third Trumpet-blast
From Heaven, from the kingdom of spirit, a great star falls, a real spiritual luminary, burning like a
torch, i. e., like a great and brilliant world-light. If we contemplate its spiritual fall, we cannot fail to
perceive, that it is the personified likeness of false liberty, of the fanaticism of negation, rushing
upon us under the semblance of a new enlightenment for the world. For it falls upon thethird part of
the rivers, i. e. more general spiritual tendencies, or currents, as they are called at present
(Isa_8:6; Isa_35:6); it falls also upon the fountains (Pro_25:6), i. e., creatively original minds,
whence the currents proceed.
When it is said that the name of the star is called Wormwood, the idea immediately strikes us that it
is indeed that embitterment by which—as in the history of Julian—a great portion of the heavenly
knowledge-life, the enfranchising spiritual reform, is corrupted and transformed from a quietly
shining heavenly star into a burning torch that falls from Heaven, and, instead of truly enlightening,
poisons the fountains and currents of spiritual life. Thus a third part of the spiritual water of life, in
society, culture and literature, is turned into a water of death, a soul-destroying partyism, sedition
and sectarianism, inflicting even bodily death upon many men, by mortally embittering them

101. (comp. Heb_3:8; Exo_17:7; Num_14:22; Deu_6:16).
Fourth Trumpet-blast
A third part of the Heaven of spiritual life is closed, and thus the opening of the abyss at the blast of
the fifth Trumpet is prepared. The third part of the sun is smitten; i. e., the third part of the sun of
revelation is concealed and made of none effect by the united darkness of positive and negative
fanaticism—superstition and unbelief. In like manner the third part of the moon is smitten. Together
with the bright day-life of Christian knowledge, the night-life of the spiritual repose and peace of
souls is, in a great degree, obscured; the spiritual life of nature, we might say, in accordance
with Mar_4:27.
Thus, too, the third part of the stars is smitten; in spite of all the advances of astronomy, the joyous
upward gaze of immortal souls into the heavenly home of the eternal Father-house (Joh_14:2)
declines with many even to utter extinction. And it is in perfect accordance with the laws of polarity,
that, together with the true day-life of the spirit, the true night-life of the heart, especially in the
intercourse of spirits, has suffered great loss.
By this great spiritual obscuration of sun, moon and stars—an obscuration which, though on the one
hand partial, is, on the other hand, lasting—preparation is made for the first of the three great woes.
This woe, together with its successors, is heralded by an eagle which John sees and hears, by
reason of the rustling of his wings, flying through the lofty midst of Heaven; an eagle proclaiming
with a mighty voice a three-fold woe upon the inhabitants of the earth—a woe coming with the last
three Trumpets. As the horse denotes regular rapid historic motion, so the eagleis indicative of a
vehement and mighty movement toward a great catastrophe. This eagle flies along the meridian
altitude of Heaven, thus being visible down to the very horizon, besides being able to descry the
coming woes with his piercing glance, and to make himself heard by all with his mighty voice. Thus
the eagle is indicative of the lofty and rapid flight of the seer-spirit over the earth, with its sharp
outlook upon the catastrophes of the last times. It is the very genius of Apocalyptics, the eagle of
John. That it does not denote the final judgments themselves (as Hengstenberg maintains), is
evident from the fact, that it distinguishes them from itself as the three woful times of the future. In
spite of its lofty eagle nature, it seems to suffer in human sympathy with the inhabitants of the earth,
upon whom the judgments are coming.
Thus the way is prepared for the
Fifth Trumpet-blast
Again a star falls from Heaven upon the earth, or, rather, it has already fallen when John sees it. If
the previous falling star was the genius of all carnal levity, it is followed quite naturally by the genius
of demonic gloom, the second Janus-face of the more general spiritual corruptions in Christian and,
especially, modern times. This star receives the key to the pit of the abyss. The abyss is,
undoubtedly, not equivalent to Sheol, or the realm of the dead, in the general sense of that term; but

102. neither is it the same as Gehenna, in the full sense of that word as identical with the lake of fire. It is
the hell-like or demonic region of the realm of disembodied and unembodied spirits—a region of
torment, bounded on the one side by the brighter portion of Sheol and on the other by Gehenna (the
remarks on p. 30 must be modified by the present comments; see p. 35). [See Excursus on Hades,
p. 364 sqq.—E. R. C.]
It is declared, Rev_17:8, that the Beast ascends out of the abyss and goes
into ἀðþëåéá ; Rev_20:3, Satan is cast into the abyss; after the final revolt, however, he also is cast
into the lake of fire, to which the Beast and the false Prophet have previously been banished. In the
present passage, mention is made of the same demon-region which, 2Pe_2:4, is, through the
medium of a verb, indirectly designated as Tartarus.
The pit of the abyss is manifestly the connecting channel by means of which the region of
tormenting demons holds communication with the earth and with human life. It corresponds with the
partial closure of Heaven. Not all of Heaven is closed; not all of the abyss is let loose upon the
human world, but the connecting channel between earth and the abyss is now, in a mode entirely
new, thrown open. As the revelation of Heaven, on its side, extends into the human world of spirit,
so it is also with the pit of the abyss: it is opened in the demonic depths of the human psychical life
itself through a demonic sympathy with the spirits of the abyss.
The genius of a God-estranged gloom is the star that opens the pit; the key in his hand is
hopelessness, the more general form of despair. As the opening of the gloomy demonic death-
realm below began with the darkening of the Gospel above, it is not in the modern world alone that
a spirit of gloom has pressed into the Christian world. Rather, the origin of the sombre abysmal
moods in Christendom is to be found in the land of the cultus of the dead, the cultus of graves—in
Egypt. Again, during the whole of the Middle Ages we must distinguish between the monk’s garb,
assumed by all Christian confederations, and the specific spirit of monkery in its dark form. In the
course of time the latter has continually been assuming darker and darker forms, until in the modern
world it touches its other and worldly extreme.
Substantially, however, the two extremes of gloom amount to about the same thing; they are
connected in a decided estrangement from the Gospel, from inwardness, as well as in a fanatical
racing and chasing, and in absolute fancifulness, whether in a religious or an irreligious garb.
The first result of the opening of the pit of the abyss is the thick-rising smoke—spiritual
derangement exhibiting itself in a gloomy play of the fancy, darkening more than ever the sun of
truth and consciousness and the clear air of prospect and hope. Then locusts break forth out of the
smoke;—demonic hobgoblin forms, not eating grass, as do locusts, but, like scorpions, stinging
men. They have no power over the objective region of genuine spiritual life—over the grass of the

103. soul’s pasture, the verdure of new life, the trees of God by the rivers of water; their power is over
those men who have not the seal of God on their foreheads. It is, therefore, manifest that good men,
awakened men, well-meaning men, in a more general sense, may be exposed to them. Even those
men, however, whom they successfully attack, they cannot directly kill; they have power only
to torment them five months, i. e., to rob them of spiritual liberty, indicated by the numeral five,
through a series of minor changes of time or of the moon. And in those days—those gloomy days of
ancient and, especially, modern despair—men shall seek death and not find it; death shall even
seem to flee before them. This does not exclude individual suicides on the extreme of these self-
tormentings; in general, however, these gloomy soul-moods are below the level of the feeling of,
and pleasure in, life. And what an array of phantoms, or mere semblances full of contradictions, do
these tormenting spirits of modern soul-suffering constitute! The description of the text very
significantly proclaims them to be nothing but fantastical and airy visions (see p. 22).
The phantasmagoria image forth, as war-horses, strong and passionate moods; they transform
themselves into heads, wearing superb and kingly crowns, radiant with the semblance of gold;then
they put on a humane face, as of man, and even assume a sentimentally soft deportment, indicated
by the hair as of women, whilst yet they bite as though they had lions’ teeth. But above all, they love
to disguise themselves as grand warlike phantoms; they appear in breast-plated war-hosts; their
wings thunder like war-chariots charging to the battle; and with their fanciful terrors they change the
world of Christian brotherhood more and more into a grand complex of camps. The venomous sting
of these locusts is in their tails, which are like the tails of scorpions, the emblems of the evil spirit.
Thus, too, the still worse power of the monsters of the sixth Trumpet lies not only in their mouths,
but also in their tails. The meaning of this fact is, doubtless, that their effects increase and intensify
toward the end; they make themselves felt particularly in the pains and painful consequences of
party-trains. Their power is limited, however, and the Seer again brings into view its terminus, five
months.
These demons of torment are, moreover, not isolated apparitions; they form a mysterious complex,
a unity wherein, on the one hand, their fearful power lies, and, on the other, its limitation is
contained. As Hades constitutes a unitous realm of the dead, governed by Death personified; and
as the kingdom of evil, as beyond this life, is concentrated in Satan, whose manifest organ in this
world is Antichrist, so, in the midst between Hades and the domain of Satan, the Abyss lies; this
also is under the rule of a king, called, in Hebrew, Abaddon, and in Greek, Apollyon—the destroyer,
waster. This king, in accordance with the distinct region and operation belonging to him, is the
genius of despair, which must be regarded as specific destituteness of good or salvation, specific
destruction. The two names doubtless signify, likewise, that the Hebrew form of his spoiling of souls
is different from the Greek form; in the one case, he is wont to appear in the form of demonic
possession; in the other, in that of melancholy madness. In view of all this, however, this whole
terrible sphere of psychical torments must be clearly distinguished from the ethico-demonic plagues

104. appearing at the sound of the sixth Trumpet.
This one woe passes; but it is the forerunner of two others which are still worse.
Sixth Trumpet-blast
On account of the importance of what follows, this trumpet-blast is supplemented by a voice. The
voice issues from the horns of the golden altar. Horns are symbols of protective power; the horns of
the altar of incense, therefore, are significant of the perfect security of that spiritual life which
proceeds from a life of prayer perfected in Heaven. In this sense the voice cries: Let loose! the
Church is armed. Thus Christ Himself says: “It must needs be that offences come, but woe,”
etc. (Mat_18:7; comp. 1Co_11:19). The following treats, doubtless, of offences in the strictest sense
of the term—tares (see Mat_13:38-39). Loose the four Angels by the great river Euphrates.
With a grand assurance of victory, the vision brings out two fundamental features in the infliction of
religious-ethical offences upon the earth. They appear at the start as four bound Angels. As
emphatically as they, as offences, belong to the kingdom of darkness and are representative, in
respect of the numeral four, of the spirit of the world (like the four beasts of Daniel 7)—just so
certain is it that they are bound by God’s providence, and are unable prematurely to break forth to
destroy His souls, and that, under angelic power, under the power of the four Angels who, according
to Revelation 7, hold them bound, they must, as dispensations of God, themselves go forth for
judgment, when the time comes, as His messengers. In respect of their inmost essence, they may
be representative of four fundamental forms of the Satanic essence and worldliness; they are,
however, fundamental forms disguised as angels of light (2Co_11:14; 2 Thessalonians 2). Thus all
heresies, at their first appearance, claim to be truths in a higher form of knowledge, and also
operate as powerful lies through the admixture of elements of truth. Schleiermacher, perchance,
might have found his four ground-forms of heresy symbolized here, had he properly appreciated the
Apocalyptic style.
Again, though these offences seek to press forth in their quiet preparedness, they are conditioned
by their Divinely ordained time as to hour, day, month and year; as to the hours of decisive conflict,
the days of their apparent victory, the moons of their periodic change, and the years of their
collective domination. As it is their natural tendency to kill men (Joh_8:44), such is likewise their
mission, inasmuch as they are instruments of judgment. Their murders, however, are spiritual
murders; they deprive the third part of mankind of their spiritual life and prosperity.
After the portrayal of their peculiar essence, these fundamental forms vanish behind the prodigious
train of horsemen forming their concrete appearance. What Bürger said of the dead [in the ballad
of Lenore] is true also of erring spirits: they ride, and ride fast. One would think that a myriad might
have been enough; but as a curse generates a curse, so the erring spirits is productive of more of
its kind, even to myriads of myriads. The circumstance that the enormous number is twice given,

105. may have its foundation in the fact that errors are divided into positive and negative ground-forms or
extremes.
The concrete numeric form employed by the Seer does not, therefore, gain by its resolution into two
hundred millions.
The Seer heard their number and could never forget it in its importance.
In these images of cavalry the horses themselves are the main thing. In Revelation 6 the horses are
but the bearers, in symbolical colors, of the acting riders; here, on the contrary, only the horses
seem to be actually operative; the riders work merely as weak directors of the movements of their
steeds and by their symbolical breastplates and colors. Is the intimation intended that these riders,
heretics, are, in many respects, not so bad as their horses, death-breathing heresies? Or is it
suggested that the horses ordinarily run away with them; that they speedily lose control over the
movements originated by themselves? Possibly both thoughts are intimated. At all events, they all,
without exception, are strongly mailed against the darts of truth, of sincerity and soberness of spirit,
for fanatics are chips of one block, though not in a predestinarian sense; there is among them a
good deal of talent, ambition, ardor and a strong impulse of self-consciousness; but little genius,
soul, piety and reverence. The colors of their breast-plates correspond with the fatal operations of
their horses. The fire of fanaticism, so prone to be mingled with blood; the smoke of gloomy and
confused mental disorders, already resolved into vapor; and the brimstone of still unused fuel
floating about—how could the fundamental forms of false-lightism be more fitly characterized!
Again, the horses have heads as the heads of lions. Their arrogance, their aggressive appearance,
assumes the semblance of true lion-heartedness, of genuine leonine strength. It is natural that their
fatal operations issue from their mouths, though these may also, in a figurative sense, work by
means of the pen. Besides the power in their mouths, they have power in their tails. These tails are
still worse than those of the locusts of the fifth Seal; they are not like scorpions, but like serpents,
which, after the manner of serpents, do harm with their heads. It is, perhaps, not out of the way to
suppose that the Seer designed giving prominence, along with the direct dogmatic injuries, to the
pernicious moral effects of offences or false principles; for thus they have a two-fold mortal agency
—through head and tail. It is in the nature of the thing that an inestimable amount of bloodshed
follows in the train of spiritual murders.
The Seer finally brings out the melancholy fact with which this cyclical world-picture closes; which is
also, be it understood, a characteristic universal picture of the last time. The rest of the men, who
were not killed by these plagues, are those who have not, through a fall into heresies, lost all
spiritual life. In this respect, therefore, they offer a contrast to the others; yet even they have not
suffered themselves to be roused to repentance. They are divided into two ranks, composed of

106. those who are guilty in a religious point of view pre-eminently, and those whose guilt is pre-
eminently moral—both ranks, however, being connected.
The principal offence of the one side is, that they are subject to the works of their hands, i. e.,
thoroughly externalized, sunk in externalisms, of which they do not repent. Demon-worship, a
subtile service of devils—thus runs the terrible superscription, beneath which a pompous image-
worship is set forth—idolatry with figures of gold, of silver, of brass, of stone, and of wood. The
absolute irrationality of this idolatry is noticed by the Apocalypse as well as by the Old Testament.
These idols can neither see, nor hear, nor walk; they are, therefore, less than the beasts.
On the other side, the chief superscription is that of murder—something which well corresponds
with the service of the Devil; the individual forms—sorcery, fornication, theft—are at all events
connected with this fundamental form. Sorcery [Magismus], in its most general import, is the
duskiest side of immorality; it has a wide domain, from conscious impieties to ecclesiastical
mechanisms. Fornication is a chief sin of heathen grossness under the mask of Christian
culture. Theft understands sublimating itself into the most subtile and underhand forms of swindle
and fraud.
We would submit the following general observations:
We have seen that the Seven Times Seven which forms the foundation of the Book, stands in a
natural sequence. The same remark was applied, in particular, to the seven Churches. Again, if we
examine the seven Seals, we cannot fail to recognize the naturalness of their sequence: war,
dearth, all sorts of death, especially pestilence, martyrdom, earthquakes. The same remark holds
good, furthermore, in regard to the
Trumpets: 1. Fanaticism; 2. A fanaticised community-life; 3. Negative embitterment; 4. Darkening of
revelation and of the life of salvation; 5. Penitential demonic psychical sufferings; 6. Demonic mental
or spiritual disorders, heresies—preparatory to apostasy.
[ABSTRACT OF VIEWS, ETC.]
By the American Editor
[Elliott regards the Trumpet-septenary as included in the seventh Seal, and also this Septenary as
chronologically consecutive on that of the six Seals preceding. The Period of the first sixTrumpets
(to the close of the First Part of the Sixth, Rev_9:21) he regards as extending from A. D. 395 to
1453, including “the destruction of the Western Empire by the Goths, and the Eastern Empire by the
Saracens and Turks.” The half hour’s silence in Heaven (Rev_8:1) he interprets as “the stillness
from storms” in “the aerial firmament;” i. e., a continuance, for a brief period, of the calm brought to
view, Rev_7:1; by the incense offering he understands the presentation of the prayers of

107. the Sealed before God by Jesus, the great High Priest. The Trumpets he regards as fulfilling the
uses of the trumpets under the Levitical law, which uses he represents as two: (1) “as regarded
the Israelites, to proclaim the epochs of advancing time;” (2) “during war-time, and as regarded their
enemies, to proclaim war against those enemies as from God Himself (Num_10:1-10).” The first
four Trumpets he, in common with other interpreters, regards as intimately connected together; and
he understands by them the four Gothic ravages which ended in the subversion of the Western
Empire. He contends that during the period of these ravages the Roman world was, in fact, divided
into three parts, viz. the Eastern (Asia Minor, Syria, Arabia, Egypt); the Central (Mœsia, Greece,
Illyricum, Rhœtia); the Western (Italy, Gaul, Britain, Spain, Northwestern Africa); and that
the third or Western part was destroyed. The first Trumpet (Rev_8:7): (A. D. 400–410) the Era of
Alaric and Rhadagasius. The second (Rev_8:8-9): (A. D. 429–477) the Era of Genseric, to whom
“was allotted the conquest of the maritime provinces of Africa and the islands.”
The third (Rev_8:10-11): (A. D. 450–453) the Era of Attila who, as a “baleful meteor,” “moved
against the Western provinces along the Upper Danube, reached and crossed the Rhine at Basle,
and thence tracing the same great frontier stream of the West down to Belgium, made its valley one
scene of desolation and woe;” thence directing his steps to “ ‘the European fountains of waters’ in
the Alpine heights and Alpine valleys of Italy.” The fourth(Rev_8:2): (about A. D. 476 or 479) the Era
of Odoacer, by whom “the name and office of Roman Emperor of the West was abolished,” and
“thus of the Roman imperial Sun, that third which appertained to the Western Empire was eclipsed,
and shone no more.” By the Angel (Eagle) flying through mid-heaven (Rev_8:13), he understands
the public “forewarnings of coming woe” that prevailed throughout the period from the death of
Justinian, A. D. 565, to the rise of Mohammed and the Saracens—forewarnings in (1) the warning
utterances of eminent fathers of the Church (Sulpitius Severus, Martin of Tours, Jerome, Hesychius,
Evagrius, Theodoret, and especially Gregory the Great); (2) the generally diffused idea that the end
of the world was approaching; (3) the threatening “outward state and aspect of things.”
The fifth Trumpet (Rev_9:1-11): the Saracenic woe beginning with the public announcement by
Mohammed of his alleged mission, A. D. 512, and extending through one hundred and fifty years
(five prophetic months, Rev_8:5) to A. D. 762, when, in the establishment of Medinat al Salem (City
of Peace) as the capital of the Saracenic Empire and the following tranquillity, occurred what
Daubuz calls “the settlement of the locusts.” The sixth Trumpet, Part I. (Rev_8:13-13):
the Turkish woe, extending from January 18th, A. D. 1057, the day on which the Turcomans went
forth from Bagdad on their career of victory, to the day on which the investiture of Constantinople
was completed, to May 16th, A. D. 1453 (i.e., 396 years, 118 days=the prophetic year, month and
day, Rev_9:15).
Barnes agrees substantially with Elliott as to the periods of the Trumpets, and the nature of the
judgments inflicted under them. He differs in certain points of interpretation, as will be seen under
Explanations in Detail.

108. Wordsworth regards the description of the seventh Seal as closing with Rev_8:1, to be resumed in
the glories set forth in chs. 21, 22; and maintains that the Seer then proceeds to portray the Divine
judgments, from the beginning, on the enemies of the Church, under the Seven Trumpets. The
Trumpets are prefaced by the prayers of the Saints (Rev_8:3-4), in answer to which the judgments
are sent forth (Rev_8:5-6). The Trumpets correspond with the woes inflicted upon Egypt (Exo_9:23-
26), and to the sevenfold encircling of Jericho (Jos_6:1-20); the first six
arepreparatory denunciations, warning, calling to repentance, and preparing for the seventh which
will convene all nations to the general judgment. The first (Rev_8:7) is a retributive sequel to
thesecond Seal, and represents the woes which fell upon the Roman Empire in the fourth century,
when it was smitten by a hail storm from the North (the Gothic invasion). The second(Rev_8:8-9):
the uprooting and destruction of Imperial Rome (which had been as a great Volcano) by the Goths,
Vandals and Huns. The third (Rev_8:10-11): heretical teachers (represented by the fallen star), who
embittered the waters of Holy Scripture. (“In the Seals heresy is represented as a trial of the
Church; in the Trumpets it is treated as a judgment inflicted on (godless) men for sins.”)
The fourth (Rev_8:12): “a prophecy of the great prevalence of errors, defections, apostasies and
confusions in Christendom, such as abounded in the Seventh Century.” The fifth(Rev_9:1-11): the
Mohammedan (Saracenic and Turkish) woe. The sixth (Rev_8:13-13): “This vision has revealed.
that the Holy Scriptures (four-fold Gospel), though bound as captives for a time, would be loosed by
the command of God, and that they would traverse the world like an innumerable army. And
although they are. ministers of salvation unto many, yet the Vision has declared, that the Holy
Scriptures would be like instruments of punishment and death to the enemies of God.” (!)
Alford regards the seventh Seal as having its completion in Rev_8:5; the preparation for the
Trumpets, however, he looks upon as “evolved out of the opening of the seventh Seal.” The
first fourhe regards as connected together by “the kind of exercise which their agency finds”—“the
plagues indicated by them” being “entirely exercised on natural objects.” The fifth and sixth are in
like manner connected; the plagues being inflicted on men—the former by pain, the latter by death;
the seventh forming rather the solemn conclusion to the whole than a distinct judgment of itself. He
affirms (1) that the series of visions reaches forward to the time of the end, and (2) that the infliction
of the plagues is general, no particular city nor people being designated as their object. He assigns
no date for the beginning of the Trumpets, and leaves us in doubt as to whether he regarded them
as in the process of development or still future.
Lord apparently regards the seventh Seal as closing with Rev_8:5; the silence was symbolic of a
short period (1) of contemplation, submission and faith amongst Angels and the Redeemed in
Heaven, and (2) of quiet on Earth—the period of repose intervening between the close of
persecution, A. D. 311, and the commencement, near the close of that year, of the civil wars by
which Constantine was elevated to the throne; the voices, etc. (Rev_8:5), symbolize the agitations
and revolutions which attended the elevation of Constantine and the subversion of Paganism. His

109. interpretation of the Trumpets is substantially that of Elliott and Barnes.
Glasgow represents the seventh Seal as comprehending the Trumpets. The period of silence he
identifies with the seven and a half days from the Ascension to Pentecost, the smoke of the
incense with the Intercession of Christ, the fire thrown on the land with the effusion of the Holy
Ghost. The Trumpets he regards as successive: I. The woes ending in the destruction of the Jewish
state, one third of the people being destroyed by the Roman army. II. The expatriation of the Jews
after the revolt under Barcochba (the mountain burning with the wrath of God cast into the sea of
the pagan empire). III. Usurpation of Prelacy. IV. Arianism promoted by Constans and Constantine.
V. The Mohammedan woe (Saracens and Turks). VI. The four bound Angels are kings, popes,
inquisitors, and councils, previously kept in restraint, but who are now loosed to slay the third part of
the men, i. e. true Christians—the period of persecution beginning A. D. 1123, and extending to the
Reformation.—E. R. C.]
EXPLANATIONS IN DETAIL
Rev_8:1. Half an hour.—“The anxious expectancy of the inhabitants of Heaven” (Düsterdieck).
Classical, but not Biblical: Stupor cœlitum (Eichhorn. Similar interpretations see in Düsterdieck, p.
299). Vitringa: The whole purport of the seventh Seal is: ecclesia in pace! Similar interpretations see
in Düsterdieck, p. 301. Hengstenberg offers a most remarkable interpretation: Silence of Christ’s
enemies (in Heaven!). We regard Düsterdieck’s polemic against the idea that there is a
recapitulation in this place also, as utterly wrong; especially do we object to his unconditional
rejection of Lyra’s interpretation, viz. that nothing but the Church’s battle against heretics is
depicted, though it is true that this explanation would be applicable only to the sixth Trumpet, if
heresies proper were alone involved. The fact that there is a difference between a supposed anxiety
in Heaven and a readily intelligible tension of spirit and prayerful mood in the same blessed place
needs no further exposition. See the Synoptical View.
[For different views of the óéãÞ see Add. Note, p. 201 sq. Bishop Newton (after Philo) calls attention
to the fact, that “while the sacrifices were made (2Ch_29:25-28), the voices and instruments and
trumpets sounded; while the priest went into the Temple to burn incense (Luk_1:10), all were silent,
and the people prayed to themselves.” (See also 2Ch_29:29). This silence was, so to
speak, intensified on the great day of Atonement when, at the offering of the incense and the
sacrifice, all save the High Priest withdrew from the Sanctuary (see Lev_16:17; also Kitto’s Cyc.,
Articles Atonement [Day of] and Incense). It was said to the souls under the altar in answer to their
cries (the cries of their blood for vengeance), that they should rest until the full number of martyrs
(or the time of martyrdom) had been completed (Rev_6:9-11). On the completion of the number, or
the time (it matters not which, for they would be completed together), the Seer beheld in symbolic
vision the offering, by the Great High Priest, of their prayers (doubtless inclusive of the cry of the
blood of their sacrifice), together with the incense of His own merits before the Throne—it was fitting

110. that during that highest offering every creature sound, even that of praise, should be hushed in
Heaven.—E. R. C.]
Rev_8:2. And I saw.—This scene, depicted in Rev_8:2-6, can have taken place only in the pause
of the óéãÞ . Heaven is sunk in prayerful silence; it is also, however, busy preparing to encounter
the ill effects of the events which transpire at the blast of the seven Trumpets. According to Ebrard,
this scene of preparation takes place after the silence; according to Düsterdieck, the silence ceases
with Rev_8:5, since there we read of thunder and voices. (Further on, however, he also makes
the óéãÞ end with Rev_8:6.) But these latter are but the general consequences of the sacred
fire cast upon the earth.
The seven Angels who stand [Lange: Stood] before God; not who stepped [took their stations]
before God (Luther). But neither is the reference to seven Angels who, by preference, stand
permanently before God (Düsterdieck; Archangels, De Wette; the seven Spirits, Ewald). They are,
undoubtedly, the Angels of the seven Trumpets (Ebrard, Hengstenberg), and the article—theseven
Angels—has reference to the presupposition that these seven stand ready, waiting their Divine
commission. With Hengstenberg, the idea of the seven Archangels shifts into that of Angels whose
number is modified by that of the Trumpets.
Seven Trumpets.—See above. For an archæological treatise on the Trumpets, see Hengstenberg,
p. 432 sqq. [Eng. Trans., p. 395 sqq.].
Rev_8:3. Another Angel.—“The other Angel, like the one mentioned in Revelation 7, is to be
regarded as a real Angel,” says Düsterdieck. The meaning of this is, that the Apocalypse is not to
be treated as a symbolical Book in this passage either. Hengstenberg, also, at first regards the
Angel here described as occupying merely the position of a carrier, although he subsequently
remarks that he is nothing but a symbolical figure. Manifestly, the former view is in opposition to the
text. This Angel ministers at the heavenly altar of incense. For it is to such an altar alone that the
present passage refers, as Grotius and others maintain; not to an altar of burnt-offering, as is the
opinion of Hofmann and Ebrard.
The question might well be asked: What idea should we connect with a heavenly altar of burnt-
offering? The altar of incense is quite another thing. Comp. Düsterdieck’s polemic against Hofmann
and Ebrard, p. 305.
The attribute of this Angel is the golden censer; by the heavenly incense, which he burns, the
prayers of all the Saints on earth are perfected. This Angel can even pour the holy altar fire upon
the earth and waken voices, thunders, lightnings and earthquake. Can an Angel do all this? Such
forced literalism should surely not bear the name of historical interpretation. If consistently retained,

111. it would here of necessity lead to the Roman Catholic idea of angelic mediation. The
inquiry is historical as to who is elsewhere in Scripture to be regarded as the perfecter of earthly
petitions, by heavenly intercession or by the heavenly administration of prayer. The result of such
inquiry precludes the possibility of this Angel being taken for any but Christ, in accordance with
Bede, Böhmerr, and many others (1Jn_2:1), or the Holy Ghost (Rom_8:26). It might, however, also
be maintained, that the heavenly perfecting of human prayers is generally represented by a
symbolic angelic form (Grotius: angelus precum ecclesiæ).
A golden censer.—On ëéâáíùôüò see the lexicons.
There was given unto him much incense.—Much of the spirit of prayer, of heavenly renunciation
and heavenly confidence.
[Of what was the incense of the Tabernacle symbolic? In seeking an answer to this question, it
should be remembered that it was compounded of the most precious spices, that in its normal
condition it was most holy (Exo_30:34-36), but at the same time inefficacious for its peculiar uses
until consumed by fire from the altar of burnt-offering; thus consumed, however, it was that without
which the High Priest could not enter the Holy of Holies to offer the blood of the Atonement
(Lev_16:12-14), and with which every morning and evening was sanctified (Exo_30:7-9).
What can it symbolize but the excellencies of the God-man, most holy in their normal condition, but
made effluent and efficacious for atonement and sanctification only by fire from the Altar of
Sacrifice?—E. R. C.]
That he should add it to the prayers.— Ôáῖò ðñïóåõ÷áῖò has been differently interpreted to
mean: as the prayers; in the prayers; or among them. The attempt has also been made by
emendations and constructions to improve the simple sense, that this incense was intended for the
prayers of the saints, that is, for their heavenly supplementation and perfection (Vitr., Calov. and
others).
Upon the golden altar.—This, according to Ebrard, is the altar of incense, whilst, on the other
hand, the altar mentioned elsewhere, in Rev_8:3; Rev_8:5, is an altar of burnt-offering. The altar of
burnt-offering in Rev_6:9 should not be cited in support of this view, for that is to be found, in a
symbolical sense, on earth. If, however, this description of a golden altar before the Throne be
applied to the idea of the Temple, the golden altar is the Ark of the Covenant, Rev_11:19. The Ark
of the Covenant was really an altar, and that the third and holiest; it was also golden. According
to Lev_16:12—a passage misconstrued by Ebrard, p. 281; see in opposition to him Düsterdieck, p.
305—the offering of incense was, on the great Day of Atonement, made over the Ark of the
Covenant in the Holy of holies.

112. Rev_8:4. And the smoke. ascended.—Ebrard: “The prayers of the Saints had ascended long
before this; but had hitherto not been heard.” This relation between earthly prayers and heavenly
intercessions, or perfectings, cannot possibly, however, be thus parted into separate times. The
human prayers are, as it were, swallowed up by the smoke of the heavenly incense, whose
attributive destination is “to the prayers of the Saints;” in this form, the smoke rises before God—
locally speaking, this can mean only: over the Ark of the Covenant. Thus is the perfect acceptability
of the prayers expressed. Their acceptance and answering is also, however, symbolically Bet forth.
Rev_8:5. And the Angel took the censer.—He fills it with fire from the altar of incense, and casts
the fire upon the earth. Thus, rightly, Düsterdieck. Ebrard, on the other hand, is of opinion, that he
must have taken the fire from the altar of burnt-offering, and then have set the censer down upon
the altar of incense. Hence the fire, he thinks, is indicative of the flame in which the martyrs were
burned, and is to be regarded as a fire of judgment. It is not to be wondered at that Hengstenberg
even here finds a close connection between the fire of prayer and the fire of zeal which shall
consume the adversaries. According to him, the silence in Heaven itself is but a silence of the
annihilated enemies of God upon earth (p. 424 [Eng. Trans., p. 392 sq.]). Here, however, we have
to do with the heavenly fire of Divine providence, which, having perfected the prayers, is now
become a fire of saving grace. By its being cast upon the earth, the earth is rendered capable of
bearing the judgments now following; by no means, however, are these voices, thunders, lightnings
and earthquake significant of the judgments themselves. Comp. the voices, Mat_3:17;Mat_17:5; the
thunder, Joh_12:29; the earthquake, Mat_28:2; Act_4:31; Act_16:26.
[The fire with which the incense was ignited was taken from the altar of burnt-offering (Lev_16:12); it
is probable, however, that the coals cast upon the earth were taken from the golden altar, where the
incense had been consumed: the fire of sacrifice which made effluent the virtues of Christ for the
blessing of His people is poured back on earth for vengeance. The following explanation is
suggested in Kitto’s Cyc. (Art. Incense), which is worthy of consideration: “A silver shovel was first
filled with live coals (at the altar of burnt-offering), and afterwards emptied into a golden one, smaller
than the former, so that some of the coals were spilled (Mishna, Tamid, v. 5, Yoma, iv. 4).” It is
possible that this Temple custom may have been reproduced in the vision; the preceding
explanation, however, seems the more probable.—E. R. C.]
Hengstenberg regards the earthquake as “the presage of imminent great revolutions.” But, be it
observed, the earthquake was induced by fire from Heaven, which can here properly be said only of
reformations. [?]
For general observations on the first four Trumpets, see Düsterdieck, p. 308.
Rev_8:6-7

113. FIRST TRUMPET
Rev_8:7. Hail and fire, mingled with blood.—Comp. Exo_9:24; Joe_2:30. Düst.: “To explain
allegorically all that John now sees,” i. e. to assume that the Apocalypse is a symbolico-allegorical
Book,[“is an undertaking, which, there being no ground for it whatever in the text, can lead to
nothing but arbitrary guesswork.”]. By sticking to the letter of the text, on the other hand, we arrive at
the conclusion, that the third part of the earth (the surface of the earth, with all that is thereon) is
burnt up, “and, still more, the third part of the trees and all the grass upon the whole earth.” All the
abortive interpretations in the world cannot make us abandon our conviction that the Apocalypse
has an allegorical meaning.
Düsterdieck cites Bede: Pœna gehennæ Grotius: Judæorum obduratio and iracundia
sanguinaria (not bad!); Wetstein: Arma civilia, etc., p. 310. Sander, better than many others,
interprets the figure as significant of the fire of false devotion, joined with bloodshed, placing the
same, however, in the definite period of the time succeeding Constantine. The Kreuzritter thinks the
migration of nations is referred to. Paulus believes that a great scarcity and famine is intended (the
soil and vegetation being particularly involved in the dispensation). Gärtner thinks there is a
reference to Arianism.
[By this Trumpet, Elliott and Barnes understand the desolation of the Western Empire by the Goths
under Alaric and Rhadagasius (see p. 201; where also Elliott’s exposition of “the third part” may be
found). These commentators regard their hypothesis as confirmed by the fact, that the nature of one
of the elements of the plague (hail) indicates it as coming from the North, and the further fact that it
was upon “the land” indicates that it was to fall on the continental provinces. Both these conditions
were fulfilled in the invasion contemplated. Bishop Newton, who previously presented this view,
farther supports it by the following extract from Philostorgius, a historian who wrote in this period:
“The sword of the barbarians destroyed the greatest multitude of men; and among other calamities,
dry heats with flashes of flame and whirlwinds of fire occasioned various and intolerable terrors;
yea, and hail greater than could be held in a man’s hand fell down in several places, weighing as
much as eight pounds (Hist. Ecc. l. 2. Revelation 7).” He also quotes from Claudian, who, in his
poem on this very war, (De Bello Getico, 8:173), compares the invaders to a storm of hail.—E. R.
C.]
Rev_8:8-9
SECOND TRUMPET
See Jer_51:25; Exo_7:20.
“The text,” remarks Düsterdieck, “contains nothing of an allegorical nature.” And this though the
literal apprehension admits of positively no well-founded conception. The above-cited commentator
quotes, in illustration of the allegorical interpretation, Bede: Diabolus, etc., in mare sæculi missus

114. est; Grotius: The mountain is the arx Antonia in Jerusalem; Hengstenberg, who, he says,
“entertains, in general, the view, that all the Trumpet-visions except the last are representative of
the same thing, viz. war;” Ebrard: The volcanic, Titanic energy of egoism, etc. Ebrard likewise
supposes that the mountain is a volcano (like the Throne of God, Revelation 4.), which, by reason of
its inward raging violence, plunges into the sea ( ἐâëÞèç is subversive of this view). Düsterdieck
believes the ὠò to be indicative of the fact, that only a mass of fire resembling a great mountain is
intended. But since the mountain is always significant of a fixed and permanent order of
things, ὠò merely denotes that this mountain lacks the reality of the spiritual mountain-nature. The
same truth is involved in the fact, that the mountain is on fire, and that hence, to counteract its
conflagration, it is thrown into the sea. Christian history is acquainted with many such burning
mountains, which, by reason of fanaticism, have incurred judgment—beginning with the destruction
of Jerusalem, the fall of Judaism, the casting of which into the sea of nations resulted in a
considerable empoisonment of national life.