Revelation 8:1

The Seventh Seal. Chap. 8 Rev_8:1

1. there was silence] All the promised signs of Christ’s Coming have been fulfilled—everything has, apparently, been made ready for it: and we expect Him to come, and the world to come to an end: but the series of signs concludes—not with a catastrophe but—in silence. The same is the case, though less markedly, after the seventh trumpet in ch. Rev_11:15; and in fact, similar cases occur throughout the book. We have the choice between three explanations of this phenomenon. (I.) The preceding series of visions does describe the events leading up to Christ’s Coming: when they are ended, He does come, but His Coming itself is not described. Here, it is passed over in silence, or only symbolised by the opening of the seventh seal: the half-hour’s silence is, as St Victorinus grandly says, “initium quietis aeternae.” (II.) The previous series of visions describes events preparatory, indeed, to Christ’s Coming, but not leading directly up to it: the events symbolised by these visions have been fulfilled, but those of the rest of the Book must be fulfilled also, before He really comes. (III.) These visions represent, on a smaller scale, the preparations for Christ’s final Coming and Judgement: but they do not wait for their fulfilment till then, but have their proportionate fulfilment in any anticipatory judgement which He executes on one nation or generation. The similar series of visions which follow are therefore not parallel with this, but successive: again and again God executes His Judgements, foreshadowing the last Judgement of all, and leading men to expect it: and at last He will execute that also. The last view is the one generally taken in these notes: see Introduction, p. lv. On any view it is a pity that this verse is joined with this chapter rather than with the preceding: the blowing of the seven trumpets can hardly be regarded as the effect of the opening the seal.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Rev_8:1-13

The seventh seal … silence in heaven.

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 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 Gods 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.

(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 Gods 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 Christs 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 Gods 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 ones lifes 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 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 Gods 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 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 hearts 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 Solomons 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 Gods 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 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 earths 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, Gods working than those which startle and alarm.

(4) By the silence of heaven God would test His peoples 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 heavens 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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 8:1. And when he had opened the seventh seal — This seal is introductory to the trumpets contained under it, as the seventh trumpet introduces the vials which belong to it. The period, therefore, of this seal is of much longer duration, and comprehends many more events, than any of the former seals. It comprehends, indeed, seven periods, distinguished by the sounding of seven trumpets. There was silence in heaven about half an hour — This seems to have been intended, not only as an interval and pause, as it were, between the foregoing and the succeeding revelations, distinguishing in a remarkable manner the seventh seal from the six preceding; but as expressive of the solemn expectation excited on this occasion of great events about to be revealed. And the time of this silence being only half an hour, it seems, was intended to signify that the peace of the church would continue for a short season only, which was the case, namely, during the last fifteen years of Constantine’s reign, from A.D. 323 to A.D. 337. Of this silence some expositors think they find a figure in the following ceremonies of the Jews, mentioned by Philo. The incense, in the worship of God in the temple, used to be offered before the morning and after the evening sacrifice: and 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 without in silence or to themselves. Now this was the morning of the church, and therefore the silence precedes the sounding of the trumpets.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Seventh Seal. The Four Trumpets

1. The seventh seal is opened. Heaven waits in hushed awe for a brief period.

Rev_8:2 to Rev_11:19. The Seven Trumpets.

2. The seven angels, regarded in later Jewish belief as having a special position in God's presence (cp. Tob_12:15; Luk_1:19), are given seven trumpets, symbols of judgment: cp. Mat_24:31; 1Co_15:52; 1Th_4:16. It is best to understand the vision of the trumpets as being the contents of the seventh seal. This appears from the character of the events belonging to the first four trumpets, which spring from the third division of Christ's prophecy (Mat_24:29. Luk_21:25.), and are parallel with the sixth seal: see on Revelation 6. Therefore the trumpets represent the judgments on the heathen world, especially on the Roman empire, to come after the Fall of Jerusalem. It will be noticed that the arrangement of the trumpets is parallel to that of the seals, and that there is an episode of two visions between the sixth and seventh trumpets as there was between the sixth and seventh seals

3-5. The incense of the prayer of heaven is joined to the Church's prayer that Christ will not tarry, cp. Rev_6:10; Rom_8:26; (Rev_8:3.), and, in answer, the fire of God's judgment is cast on the earth, cp. Eze_10:2; (Rev_8:5), after which the sounding of the trumpets begins.

3. Offer it with] RV 'add it unto.'

4. Which came] RV omits.

5. Were] RV 'followed.'

6-13. The first four trumpets announce convulsions of nature, affecting earth, sea, rivers and the heavenly bodies. The language is in part borrowed from the narrative of the plagues of Egypt, but the whole fourfold vision looks like the picture of a volcanic eruption. Destruction comes upon one-third only, i.e. the mercy is greater than the judgment. The details are not to be pressed. The general idea is that the convulsions of nature are the shadow cast before by the approach of the terrible day of Christ (Rev_8:6-12).

After the fourth trumpet, an eagle (not 'angel,' as AV), whose swoop upon the prey is another symbol of judgment (cp. Hos_8:1; Mat_24:28), announces three woes upon the ungodly (Rev_8:13). Each of the last three trumpets heralds one of these woes.

7. Hail and fire mingled, etc.] RV 'hail and fire, mingled,' etc. Upon the earth] RV adds, 'and the third part of the earth was burnt up.'

10. As it were a lamp] RV 'as a torch.'

13. Angel] RV 'eagle.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Seventh seal issues no revelation, but inaugurates the seven trumpets, Rev_8:1-6.

1. And—The cycle of the six seals being finished, the office of the seventh seal is simply to inaugurate the next seven-series—that of the trumpets.

Just so it is the office of the seventh trumpet to issue the seven-series of the vials, with all the events of which they are a central part. Again, as the purpose of the opening of the seals is revelation, so the sounding of the trumpets is proclamation. That is, the cycle of world-destiny, briefly disclosed by the seals, is, with a new round, enlarged and proclaimed by the trumpets. And thus the revealing part of the apocalypse is a double cycle, a lesser and a larger; the lesser is given in chapters vi and vii; the larger, commencing here, fills the rest of the book. The following tabulation will show this parallelism:— These two columns verify each other, demonstrating that our interpretation must be generically correct. See further in note on Rev_12:1.

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[* It will be noted that in both columns here is the changing point. Thus far the powers of evil are triumphant. Now commence the redemption and retribution.]

Silence in heaven—The inauguration of this new seven-series opens with solemn ceremony. A dread silence, incense offering, fire casting, ominous soundings. This imposing prelude is based upon the scenes of the daily sacrifice offered at the temple, and familiar to every Jerusalemite. Morning and evening the people assembled at the temple, incense was burned on the incense altar, and then a lamb was sacrificed on the great altar. While the incense was burning, and its fragrant smoke ascending, there was profound silence, the people breathing their voiceless prayer without. Notes on Luk_1:8-10. Next, when the sacrifice was being offered, the trumpets were sounded, attended with Davidic instruments and with voices. See 2Ch_29:25-28.

Accordingly, it was during the silence in this theophanic or symbol heaven (note Rev_4:11) that the incense of Rev_8:3-4 is burning, and the trumpeters of Rev_8:2 appear at their stand, and the trumpets are placed in their hands. The silence is broken by the detonations of Rev_8:5, followed by the trumpets, 6, 7. This plainly preludial character of 1-6, will, perhaps, clearly show that the passage belongs to the (so to speak) machinery of the panorama, and not to the predictive part of the work. To make it, as the ultra-historical interpreters do, represent and predict historical events, mistakes the frame for the picture.

Half an hour—About the length of time of the incense burning.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

FOUR TRUMPET VOICES

CRITICAL AND EXEGETICAL NOTES

Rev_8:1. Seventh seal.—“The main visions give us more external aspects; the interposed visions show the inner and more spiritual aspects. The main visions give us the trumpet voices of God’s manifold providences, summoning the world to surrender to Him; the subsidiary visions point to the witness and work of the true children of God in this world, and the more secret growth of the Church of Christ.”

Rev_8:2. Seven angels.—There was a popular Jewish belief in seven special angels as attendant on God (Tob_12:15). They may be taken as representing the “complete circle of God’s power in judgment.” “Symbols of that complete and varied messenger force which God evermore commands.” Seven trumpets.—“The usual emblems of war and bloodshed; they are emblems of the series of judgments now to be inflicted.” Godet regards the trumpet as “something more than the mere revelation of an event that is to happen in the future; it is a manifestation of Will, which calls for a speedy realisation.”

Rev_8:3. Altar.—In the Jewish Temple the priest was wont to burn incense, while the people outside were praying (Luk_1:8-11). Offer it with.—Lit. give, or add, it to the prayers. To use a phrase of modern Church life, the prayers are on the altar, and the angel-priest “censes the holy things.”

Rev_8:4. With the prayers.—Better “for the prayers”; i.e., to ratify and consecrate them.

Rev_8:5. Cast it.—“The burning incense may denote Christian worship. Then that which was pure worship, if defiled and degraded by human corruptions, becomes the instrument of discord and violence” (compare Exo_9:8-10). The hot ashes are the token of coming judgments; the ashes fall, to indicate that the judgments are at hand.

Rev_8:7. First angel.—This is the aggravation of the judgments of the third seal—famine. Blood.—Here coloured rain, which dues sometimes fall, and is regarded as a sure sign of coming agricultural evils.

Rev_8:8. Second angel sounded.—The sea is smitten; its inhabitants perish; commerce is interrupted. Addition to previous calamity in the ocean sphere. Mountain.—Volcano. Bursting of volcanoes always affects the sea and shipping. Volcanoes are almost always near the sea.

Rev_8:10. Third angel sounded.—See the fourth seal. Star.—Compare what we call shooting stars. Fatal results follow from the defilement of the waters men drink. Illustrate how civilisation tends to corrupt rivers, and springs, and induce pestilential disease. A terrible mortality seizes mankind.

Rev_8:12. Fourth angel.—Judgment affecting the atmosphere. Note how dependent human health is on atmospheric conditions. (Illustrate by the plague of darkness in Egypt, Exo_10:21-23.) The moral influence of eclipses, and other sky-portents, on the ancient mind must be taken into full account. These various plagues need not be understood in any allegorical sense; they represent the various distresses attendant (partly) on the sins of advancing civilisation, in the very midst of which, and even suffering under which, the Church of Christ has to live and labour.

Rev_8:13. Angel.—Or eagle. This is introductory to the last three, or woe, trumpets. The three last trumpets are called “the three woes.” The difference between the first four trumpets and three last appears to be this: the first concern the sphere of nature, the last the sphere of humanity. This eagle-angel’s sight of woes that were coming suggests the “eagle-like judgments which fall upon the carcase of dead nations, or a dead Society.”

MAIN HOMILETICS OF THE PARAGRAPH.—Rev_8:1-13

Judgments Affecting Nature.—The servants of God being now secure against impending destruction, all things appear to be in readiness for the execution of justice upon the persecutors of the Church. One seal, and one only, remains to be broken of the volume in which their destiny is inscribed; and it seems as if this must introduce the consummation. It is evident that such is represented to be the impression on the great multitude who encircle the throne of God. They stand in silent and awful expectation of the sequel which must take place when that seal is broken. But the Lord is “slow to anger and of great mercy, not willing that any should perish, but that all should repent and be saved.” “Judgment is His strange work,” and delay does not prove that any uncertainty attends the final event. Besides, it had already been declared (Rev_6:11), that some delay would take place until more martyrdoms should be accomplished. Here, then, the writer introduces various circumstances by which this is aptly brought about. The breaking of the last seal, instead of presenting a single symbol of a single event, is followed by a new series of events which is disparted into seven gradations, or stages, of accomplishment; and these are presented as becoming gradually more and more annoying and destructive to the enemies of the Church. Trumpets, the usual emblems of war and bloodshed, are chosen as emblems of the series of judgments now to be inflicted. The first four trumpets affect the earth, the sea, the rivers with the springs, and the heavens. The remaining three indicate judgments that fall more immediately upon man. The present chapter comprises the first four trumpets, and the evils which they introduce occur in the order already named. But before any of the trumpets are sounded, symbols are presented in heaven of the judgments about to take place. The supplication of the saints for the relief of the Church comes up before God, along with the incense which is presented before His throne; and the answer which will be made to these supplications is symbolised by the action of an angel, who casts fire down upon the earth, which calls forth thunder, lightning, and earthquake, all indicative of future destruction to the enemies of the Church.—Moses Stuart.

SUGGESTIVE NOTES AND SERMON SKETCHES

Rev_8:1. The Way to Rest is Through Trouble.—We reach, in the seventh seal, the eternal quiet of God’s presence. Through a series of visions we have been shown that the way to rest is not easy, that we must be prepared to see the great features of earth’s troubles remain till the close, and that the children of God must, through tribulation, and even persecution, enter the kingdom of God’s peace. The seals answer the question, “Lord, wilt Thou at this time restore the kingdom?” But the kingdom will be restored. The Church may find her way a way of difficulty, delay, danger; but it will be a way to triumph. The kingdoms of this world will become the kingdoms of the Lord. Let the people of God go forward; let their prayers be set forth as incense; let them blow the trumpet, and summon men to repentance. They are not alone; the Lord still fights for His Israel. This is the assurance which we gather from the trumpets. In all the wondrous providences which the history of the earth discloses, we may hear the trumpet-voice which heralds the kingdom of Christ, to which the Church is bearing constant and sufficient witness (Rev_11:3-4). The seals close with peace; the trumpets close appropriately with victory (Rev_11:15). The visions are not scenes of events which chronologically succeed one another. The one set shows us the way through trouble to rest; the other shows us the way through conflict to triumph: the one set shows us the troubles which befall the Church because of the world; the other shows us the troubles which fall on the world because the Church advances to the conquest of the world, as Israel to the possession of the land of promise.—Bishop Boyd Carpenter.

Silence in Heaven.

This silence was—

I. Wonderful.—Wonderful, considering—

1. The multitude present; they must have been under perfect control.

2. Their feelings. Joy and wonder yearned to express themselves.

II. Instructive.—

1. Nothing done in haste, or in the heat of excitement.

2. Time for thought furnished to both friends and foes of God.

3. The shortness of the silence a sign that the work of God is not long delaying; the praises of saints are only temporarily interrupted.—Anon.

CHAPTER 9

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—EΑRTH-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 [ἐγένετο=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,]7 and 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 [ψυχάς] died; and the third part of the ships were destroyed.

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 [ἐκ] 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 [ἐκ] 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, ἐῤῥέθη] 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 (οἵτινες)] 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.

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 (μίαν] 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.

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW

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 heavenly hour 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 heavenly altar 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 μετριοπαθεῖν 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, 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 the third 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 (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 eagle is 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 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 ἀπώλεια; 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 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 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, 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 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 six Trumpets (to the close of the First Part of the Sixth, Rev_9:21)33 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 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.”34 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).35

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.

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 are preparatory 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 the second 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 four he 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 interpretation of the Trumpets is substantially that of Elliott and Barnes.

Glasgow36 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 σιγή 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 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 σιγή. 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 σιγή 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—the seven 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?37 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, 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 λιβανωτός 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.—Ταῖς προσευχαῖς 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.38

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.39 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.40 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

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.”].41 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.42

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 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 (ἐβλήθη is subversive of this view). Düsterdieck believes the ὠς 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, ὠς 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. Similarly, not only have states subsequently fallen—as, for instance, the Eastern Roman Empire—but also a series of dynasties, being become a prey to fanaticism, have been hurled from their proud eminence.

Sander holds that the Arian controversies are here predicted. The Kreuzritter regards the passage as expressive of the maritime supremacy of the Roman Empire; while Gärtner maintains that the erroneous doctrines of the Orient, and Islam, etc., are denoted. In short, every variety of arbitrary interpretation attaches to the passage. [For other views, see on p. 201 sqq.—E. R. C.]43

Rev_8:10-11

THIRD TRUMPET

Rev_8:10. There fell a great star from the Heaven.—The literal apprehension brings with it such queries as these: whether the star itself were devoted to perdition, or whether perdition consisted but in the falling of the star; how one star could fall upon so many streams and springs; and how it is that wormwood, which is not a deadly poison, can here have such bitter effects. Düsterdieck remarks, à propos of the last question, that natural wormwood is not meant here, immediately breaking out again into a polemic against allegorizing expositors, i. e., expositors of allegories.

We cannot deny that the most aimless and arbitrary play of interpretation again meets us at this passage. Pelagius, Arius (H. W. Rinck thinks Arius is here intended—a view which is also held by Renan, Strauss, Schenkel and their associates), Romulus Augustulus and Gregory the Great file past us in accordance with more ancient conceptions of the great star, whilst the synchrono-historical interpretation advances the Jewish fanatic Eleazar (Düsterdieck, p. 313). According to Ebrard, the star is, “as it were, the natural spirit of bitterness, the power of bitterness or embitterment, sent down by God in visible concentration, so to speak, as a judgment upon the earth.” Sander construes the star as false asceticism, monkish morality, constantly developing after Constantine’s time. According to Paulus, apostasy is intended. According to Gärtner, “the adulterations of doctrine by the Romish bishops and priests” (thus the Kreuzritter).

Even the external form of the star has been the subject of a superfluity of conflicting conjectures: it has been represented as a shooting-star of great magnitude (Zülling, Ewald); a comet (Wetstein); a “great star” in the literal sense of the words (Düsterdieck). On the import of the star see Dan_12:3; Judges 13. On the fountains see Pro_13:14; Pro_14:27; Pro_18:4; Pro_25:26. On the rivers see 2Ki_5:12; Isa_8:6; Eze_47:1. [See also pp. 201 sq.—E. R. C.]44

Rev_8:12

FOURTH TRUMPET

The third part of the sun.—It is necessary here to lay special stress upon the fact, that in treating of the Trumpets we have to do with spiritual affairs—not with natural phenomena. It is, therefore, somewhat superfluous to ask whether a natural percussio of the sun (after the Rabbins) or a supernatural one (in accordance with Wolf) be meant; whether a temporal third of the luminary (in accordance with Ebrard) or a local third (in accordance with Düsterdieck) be intended.

These ideas, since they have no symbolic significance, are not to be pressed; the idea, however, that the third part of the brightness of the luminary is smitten or done away with (according to Bengel, Böhmer and others) is, as we think, the true one. This is to be understood, in the first place, as touching the effect of the luminary, and it must be limited to its general effect in time; it should not be taken as an effect prejudicial to every individual Christian. Thus, when the third part of the sunshine is extinguished, this fact corresponds with the loss of the third part of the capacity of the human spiritual vision for taking in the sunlight—the third part of man’s love and kinship to spiritual sunlight. The thing meant is a more general obscuration of the light of revelation; an obscuration conditioned upon human guilt and modified by a fraction of the numeral of spirit. But as amid this obscuration there are those for whom all three thirds of the sun are smitten—men walking in the darkness of night—so, on the other hand, there are those who have the full light of the firmament. The censure which De Wette and Düsterdieck cast upon the Seer as having “unnaturally” followed out the uniformity existing between the third of the luminary and the third of the day or night-time, rests only upon a prejudice in favor of the sensuous conception of the passage, i. e., upon a failure to recognize its symbolicalness. Ebrard qualifies his interpretation of the third as a temporal third with the remark: “This is conceivable in the vision; scarcely so in reality. Here also therefore, the vision must contain a prophetic symbol.” He adds: “Hengstenberg is, as usual, ready with his allegorical application of the vision to anxious and gloomy times of war. Vitringa, by the sun, apprehended the Roman Emperor; by the moon, the Patriarchs [ecclesiastical]; by the stars, the bishops; by the whole vision, Arianism, together with the migration of nations, etc.” Other interpretations see noted in Düsterdieck, p. Rev 314: The troubling of the Church by false brethren, heresy, Islam, political disorders, Goths and Vandals, etc. Sander justly remarks: “No positive operation of hostile powers, no distinct and single perverted tendency is here spoken of; it is something purely negative—a suppression of light, a recession of truth, subsequent to the operation of the three perverted tendencies already mentioned” [first three Trumpets]. He thinks this condition belongs to the time of the Middle Ages. The Kreuzritter makes this Trumpet refer to the operations of Mohammedanism. Gärtner finds the Beast from the abyss here indicated—the sovereignty of the people, which is to set up a false religion. Gräber interprets the obscuration as significant of the stoppage of the machine of state, the disturbance of magistratic affairs. The reverse of this dismal darkening see in Isa_30:26. The opposite of the latter idea see in Isa_24:23, and again in Isa_13:10. On the symbolism of the sun, Mal_4:2. For the figure of the moon, Gen_37:9 may not be without significance. Feminine nature, natural life, nocturnal consciousness: kindred ideas. The Kreuzritter applies the darkening of the moon to the darkening of natural wisdom, science, civilization and culture, by Mohammedanism. Düsterdieck thinks the first four Trumpets have reference to cosmical foretokens of the end of the world, in accordance with Mat_24:29. [See also pp. 201 sq.—E. R. C.]45

Rev_8:13

[ANNOUNCEMENT OF THE THREE WOES]

Rev_8:13. An eagle.—De Wette: “An angel in the form of an eagle.” (Thus other commentators.) There is no need arbitrarily to augment the symbolical angelic forms. According to De Wette, μεσουρανήματι here, as in Rev_14:6, means through the midst of Heaven. But the passage cited forms part of a Heaven-scene, whilst the one which we are now examining occurs in the midst of an Earth-scene. Düsterdieck rejects the opinion set forth by Ewald in his first Comm., viz., that the middle space betwixt the vault of Heaven and the Earth is intended, but seems to think that his [Düsterdieck’s] own explanation—through the meridian altitude of Heaven—is identical with that of De Wette. (Of course, Düsterdieck’s interpretation must be taken approximatively, the zenith being only a point, affording no space for the flight of an eagle.) [De Wette, it would seem, uses the term “Heaven” in the sense of the place of God’s visible presence, whilst Düsterdieck employs the word as significant of the firmament above us.—Tr.]

The Three Woes have reference to the subsequent three Trumpets; they are, therefore, entirely new calamities, exceeding the former ones. They come as visitations upon the human race; they are woes in the strict sense of the term, however—as bringing destruction—only to the earthly-minded dwellers upon the Earth.

Interpretations: Ebrard: “The world has become a putrefying carcase; the eagle of judgment flies along, croaking (?) his thrice-uttered οὐαί.” Referring to Mat_24:28. (Similarly Herder, Böhmer, Volkmar.)

Hengstenberg: The eagle here forms a contrast to the dove, Joh_1:32. “Whether the οὐαί, woe, is intended to recall the croaking of the raven, as Hofmann supposes, we will not undertake to decide.”

“According to Joachim, the eagle is Gregory the Great.” The same, then, who, according to another, was represented by the falling stars.

De Lyra applied the eagle to John; it is certain that it is Johannean, as a symbol of Apocalyptic prophecy. (Similarly the Kreuzritter, p. 430.) [See also on pp. 201 sq.—E. R. C.]

Footnotes:

[1]Rev_8:2. [For the use of the perf. and plup. of ἵστημι as an intransitive present and imp., see Grammars and Lexicons generally—E. R. C.]

[2]Rev_8:3. [̓Επί with the genitive; see Text. and Gram, on Rev_7:15 (Note 12). Lange explains: “ἐπί—bending over;” Alford translates: over.—E. R. C.]

[3]Rev_8:3. [This alternative translation of δώσει ταῖς προσευχαῖς is adopted from the margin of the E. V. For this, or an equivalent, sense of δίδωμι see Robinson’s Lex. (d). For a full discussion of this phrase, see Dr. Lillie’s Notes.—E. R. C.]

[4]Ver.4. [See Winer, § 31, 6. c.; Lillie explains: “ ‘Incense belonging to, designed for’ the case here answering to לְ with the latter of two nouns in construction.”—See also Expl. in Detail in loc.—E. R. C.]

[5]Rev_8:7. [All the recent editors, with א. A. B*. P., etc., omit ἄγγελος.—E. R. C.]

[6]Rev_8:7. [Tisch. (8th Ed.), with א. P., gives μεμιγμένον; Lach., Alf., Treg. (and Tisch., 1859), with A. B*., μεμιγμένα—E. R. C.]

[7]Rev_8:7. Καὶ τὸ τρὶτον τῆς γῆς κατεκάη, omitted by the Rec. in acc. with minuscules. [Given by א. A. B*. P., etc.—E. R. C.]

[8]Rev_8:10. Τῶν ὑδάτων; comp. Delitzsch, p. 32. [So all the recent editors with א. B*. P. This entire clause (after rivers) is om. by.—E. R. C.]

[9]Rev_8:11. [The Rec. gives γίνεται in ace. with minuscules.

[10]Rev_8:12. [Alf., Treg. and Tisch., with א. A., give φάνῃ—E. R. C.]

[11]Rev_8:13. [The reading ἀγγέλου has the best Codd. against it; for particulars see Düst. [Alf., Treg., and Tisch., with א A B*., give ἀετοῦ; P., however, reads ἀγγέλου.—E. R. C.]

[12] Rev_9:1. [The translation “bottomless cit” is altogether without justification. By it, an important fact of revelation is concealed from the readers of the E. V. (see Excursus on Hades, p. 364 sqq.)—E. R. C.].

[13]Rev_9:2. [The words Καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου are groundlessly assailed. [All the recent editors give these words with A. P., Vulg. (Cl., Fuld., Harl., 2 Tol.2); they are om. by א. B*., Vulg. (Am., Harl., Tol.), etc.—E. R. C.]

[14]Rev_9:2. [Some Codd. omit καπνὸς ἐκ τοῦ φρέατος [ὡς]. [These words are om. by 1, 35, 41, 87 (see Tischendorf).—E. R. C.]

[15]Rev_9:4. [For this rendering of πᾶς see Winer, § 26,1, first par. (The μή is here connected with the verb, the αὐδέ being a mere continuance of the negation.)—E. R. C.]

[16]Rev_9:4. Tisch. [1859] gives αὐτῶν. [Tisch. (8th Ed.) and Treg. omit with א. A. P., Am., Hart.* etc.; C. d. B*. gives it; Alford brackets.—E. R. C.]

[17]Rev_9:5. [Lach, Words., Alf., Treg., Tisch., give βασανισθήσανται with א. A. P., etc. Lange reads βασανισθῶσι with B*.—E. R. C.]

[18]Rev_8:6. [Καὶ μὴ εὕρωσιν, Cod. A. [P], etc. [So Lach. and Tisch. (1859); Tisch. (8th Ed.), Alf., Treg., give εὐρήσουσιν with א. B*.—E. R. C.]

[19]Rev_9:6. [The reading φεύγει. [So Alf., Treg., Tisch., with A. P.; א reads φύγη and B*. φεύξεται.—E. R. C.]

[20]Rev_9:10. [The reading of Lach, and Tisch. after Bengel. [Also of Words., Alf., Treg., κέντρα, καί ἐν ταῖς ουραῖς αὐτῶνἡ ἐξουσία αὐτῶν ἀδικῆσαι; א. A. B*. P. give καί after κέντρα and omit it after the first αὐτῶν; א. A. P. have ἡ ἐξουσία αὐτῶν; B*. reads ἐξουσίαν ἔχουσιν; B*. inserts τοῦ before ἀδικῆσαι, which is omitted by א. A. P. There are other minor variations of less authority.—E. R. C.]

[21]Rev_9:13. [א. omits καί; B*. not only omits in this place, but inserts before μετὰ ταῦτα in preceding verse; in acc. with this, the correct pointing would be a period after woes, the translation running, And after these things, the sixth Angel, etc.—E. R. C.]

[22]Rev_9:13. [Τεσσἀρων was omitted probably because it was regarded as superfluous; Düst, suspects it of being an interpolation. [Lach., Treg., omit with א.c A. 28, 79, Am., Fuld., etc. Tisch. inserts with B*. P., etc.; Alford brackets.—E. R. C.]

[23]Rev_9:14. [A. B. [א. P.], etc., ὁ ἔχων; comp. Delitzsch. with ref. to Tisch., p. 33, also p. 32 (No. 10).

[24]Rev_9:16. [Codd. A. B. [א P.], etc., τοῦ ἱππικοῦ.

[25]Rev_9:16. [καί is generally om. in acc. with א. A. B*. P., etc.—E. R. C.]

[26]Rev_9:18. [Recent editors generally insert πληγῶν, with א. A. B. C. P., etc.; C. omits τῶν, and א. omits τριῶν.—E. R. C.]

[27]Rev_9:18. [The ἐκ before καπνοῦ is given by C. P., Vulg. (Cl.) and om. by א. A. B*., Vulg., Am., Fuld,, etc.; that before θείου is given by P., and om. by א. A. B*. C. Vulg, etc.; critical editors generally omit both.—E. R. C.]

[28]Rev_9:19. [Lach., Alf., Treg., Tisch., with א. A. B*. C. P., Vulg., etc., give ἡ γὰρ ἐξουσία τῶν ἵππων; Words, also αὐτῶν.—E. R. C.]

[29]Rev_9:20. [Tisch. and Alf. give οὐδέ with א. B*.; Lach. and Treg., οὔτε with A. P.; Gb., Sz, Tisch. (1859), οὐ with C. For the rendering above (οὐδέ), see Winer, § 55, 6 (foot-note 2).—E. R. C.]

[30]Rev_9:20. [“The repetition, if not required in order to prevent ambiguity, is the most convenient compensation for the omission of the article.” Dr. Lillie.—E, R. C.]

[31]Rev_9:21. The reading οὐ [καὶ οὐ μετενόησαν].

[32][See Additional Note, p. 212 sqq., on this statement, and on the entire Synoptical View.—E. R. C.]

[33][Elliott regards the Second Part of the Sixth Trumpet as extending through Rev_11:13.—E. R. C.]

[34][To Daubuz, according to Elliott, is due the above explanation of the one hundred and fifty years.—E. R. C.]

[35][For particulars, see Explanations in Detail—E. R. C.]

[36] (The Apocalypse Translated and Expounded: James Glasgow, D.D., Irish Gen. Ass. Prof, of Oriental Languages, etc. Edinburgh: 1872.) The Am. Ed. regrets that the above-mentioned valuable Commentary was not received in the United States until after a large portion of this work was in print. He subjoins an abstract of Dr. Glasgow’s scheme of the Seals. They were all synchronous as to their opening: I. Christ; II. Apostate Judaism; III. Greek and Roman Paganism; IV. Gnosticism; V. Martyrs of the old Economy; VI. General Commotion; the sun (the Church) was darkened at the death of Christ, the moon (the political government of the Jews) suffered a total eclipse, from which it never emerged, the stars (the rulers of the Synagogue) lost their light, the heaven (the Jewish Church) passed away, the mountains and islands (the provincial governors in Judea and those whom they represented) fell, kings and magnates (the nations they represented) were oppressed with the idea that they were exposed to the wrath of God (Revelation 7. is not a description of any prophetic times or successive events, but of the condition of the Lord’s people worshipping, serving and blessed). VII. As above.

[The patent objections to this scheme are, first, that in fact it places the events of the sixth and seventh Seals before the others; and, secondly, that it reveals to John as things to “be hereafter” (Rev_4:1) events that had taken place in connection with the Crucifixion, the Ascension and the Pentecostal Effusion of the Spirit.—E. R. C.]

[37][See foot-note on p. 175 (first column).—E. R. C.]

[38]The American Editor is unable to find the slightest foundation for the assertion, that the Ark of the Covenant was an Altar. Most certainly it is not implied in Rev_11:19; and the offering of Lev_16:13 was before the Lord, and consequently before the Ark, which supported the Mercy-seat. That, in the second reference, the ascending cloud of incense covered both the Mercy-seat and the Ark, most certainly does not imply that the offering was made either upon or over the latter; and also, manifestly, if it implies this in the case of the latter, it must also in that of the former, and so the reference proves not only that the Ark, but that the Mercy-seat was an Altar! It is inconceivable that the Ark should, in the Divine intent, have been an Altar without any distinct declaration of the fact in the Pentateuch; and not only so, but the supposition is inconsistent with the ideas manifestly attached to both the Ark and the Altar. The former, containing the moral law, was the foundation of the Divine Throne; the latter was the platform of human service.—E. R. C.

[39]Is it not absolutely necessary for us to hypothesize a certain kind of separation? The prayers of saints are always acceptable to God, and are always accepted by Him, through the merits of Christ; but, though accepted, they are not always efficacious for the immediate procurement of the results asked for, even where the bestowment of those results is in the Divine purpose. For ages the entire Church Militant upon the earth have, day by day, offered the prayer for the complete establishment of the Kingdom of Righteousness, and yet the bestowment of the object of that prayer has been deferred (comp. Rev_6:10-11). These prayers have, in a sense, so to speak, been gathered up by Jesus, and in due time they will be urged before the Throne with the incense of His intercession, and the answer will be bestowed.—E. R. C.

[40]Barnes is of opinion that, “by casting the censer upon the earth,” “it is designed to show that, notwithstanding the prayer that would be offered, great and fearful calamities would come upon the earth, … as if the prayers were not heard any longer, or as if prayer were now in vain.”—E. R. C.

[41]The portion within the brackets is supplied from Düsterdieck, Lange having ended the quotation with an “etc.” before his own comment.—E. R. C.

[42]The question is not whether the Apocalypse has an allegorical meaning—that is admitted by all—but as to whether everything in it is always allegorical, or rather mediately symbolical. This, it would seem, our Author himself does not always claim; for he admits, and must admit, that sometimes when Heaven and Earth and Angels are mentioned, the real Heaven and Earth and real Angels are intended, and that always when God is spoken of, the Divine Being is designated. Indeed, it seem scarcely possible to construct an allegory in which some portion of the figures will not be natural; and most certainly the union of the Natural with the Symbolic appears everywhere else throughout the prophetic Scriptures. The following examples are taken from an excellent article on this subject by Elliott (Hor. Apoc. Vol. I., p. 357 sqq.): Eze_27:26. “In this passage Tyre is symbolized as a ship, and Nebuchadnezzar as the destroying wind that shipwrecked it; yet the chorographic phrase: in the midst of the seas, designates the literal locality of the situation of Tyre, and the ‘East,’ that of the kingdom of Nebuchadnezzar with respect to it.” Psa_80:8; Psa_80:11 : “Thou hast brought a vine out of Egypt.… It sent out its boughs unto the sea, and its branches unto the river.” Here, “though the vine is symbolic, yet the Egypt, sea (Mediterranean), and river (Euphrates) are all notoriously literal.” See also Eze_32:2-16; Jer_3:6; Isa_57:5, etc.—E. R. C.

[43]Elliott and Barnes suppose that this plague relates to the ravages of the Vandals under Genseric. The latter thus writes: “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.” The former confines the conquest to “ the maritime province of Africa and the islands—all, in short, that belonged to the Western Empire in the Mediterranean. Both refer largely to Gibbon and other historians to show that the Vandals were principally a naval power, and that their ravages were confined to the maritime provinces and islands of the Mediterranean, and to the destruction of the fleets of the Empire, two of which were completely destroyed.—E. R. C.

[44][Barnes and Elliott, (and historical interpreters generally) understand by the events under this Trumpet the ravages of the Huns under Attila. A brief abstract of the views of the former was presented on p. 201. The latter writes: “It is not a lurid meteor (lurid, pale, ghostly) 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 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.” All these points he finds realized in Attila, whose common appellation is “the Scourge of God.” He finds a further confirmation of his view in the facts that (1) “the principal operations of Attila were in the region of the Alps (the fountains of waters) and on the portions of the Empire whence the rivers flow down into Italy;” (2) “at least a third part of the Empire was invaded and desolated by him;” (3) “the meteor seemed to be absorbed in the waters: their power (the Huns’) seemed to be concentrated under Attila; he alone appeared as the leader of this formidable host; and when ho died, all (their) concentrated power was dissipated.” (A full detail of the career of Attila may be found in Gibbon, chs. 34, 35.)—E. R. C.]

[45] [Barnes and Elliott refer this prophecy to the Era of Odoacer, by whom the name and office of the Roman Emperor of the West were abolished. In support of this view, Barnes thus writes: “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. St. Ambrose has deplored the ruin of a populous district, which had been once adorned with the flourishing cities of Bologna, Modena, Regium and Placentia. Pope Gelasius was a subject of Odoacer; and he affirms, with strong exaggeration, that in Æmilia, 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 ’ (Rev 36.). 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 (Elliott, Hor. Apoc., Vol. 1., p. 383 sqq.), ‘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 extinctum 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.’ ” The passage from Robertson (Charles V. pp. 11, 12) is: “If a man were called on to fix upon a period in the history of the world during which the history of the human race was the most calamitous, he would without hesitation name that which elapsed from the death of Theodosius to the establishment of the Lombards in Italy.”—E. R. C.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 8

Rev 8:1-5.

The silence in heaven when the seventh seal is opened is indicative of the solemn things which are now to come. The scroll is now fully opened and there is an ominous hush as the seven angels prepare to sound their trumpets of judgment. John beholds these seven angels, but before they begin to sound “another angel” is seen standing at the altar. This angel is not a creature, but like the angel of Jehovah in the Old Testament, is our Lord Himself. He is seen as the Priest in behalf of the praying, suffering saints on earth. No angel can offer the prayers of the saints, but He, who is the one intercessor, alone can do that. And for what do they pray on earth? For mercy for those who persecute the remnant of Israel? No! They pray for divine intervention, for the fire of judgment as Elijah did.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

CHAPTER V I.

THE FIRST SIX TRUMPETS.

Rev_8:1-13; Rev_9:1-21.

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 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 angels 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 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 angels 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 Johns 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 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 Smiths 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 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 Seers 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 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 Apostles 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 Seers 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 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 Seers 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 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: -

"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 Israels 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 Israels 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 Remaliahs son; now therefore behold, the Lord bringeth 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.

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 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 Fathers 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.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 8:1. Σιγὴ, silence) Silence is opposed to a voice. The more frequent voices are in this book, for instance, ch. Rev 7:10 and foil, verses, the more remarkable is this silence of awful expectation, preceding the clang of trumpets. D. Lange interprets it as the keeping rest [sabbatism] of a thousand years (Hermen. Einleit. pp. 30, 68, etc.), by an error (I am compelled to speak the truth), which introduces great confusion. Neither is the silence a sabbath, nor is the half-hour the millennium. See Erkl. Offenb. p. 407 and following.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_8:1. ὅταν. In the sense of ὅτε,[2386] as is not unusual among the Byzantines.[2387]

ΣΙΓῊ ἘΝ Τῷ ΟὐΡΑΝῷ Ὡς ἩΜΊΩΡΟΝ. The silence in heaven, lasting about[2388] a half-hour, begins at the place where the songs of praise still resound, Rev_7:10 sqq. The voice also of the elder who speaks immediately before the opening of the seventh seal is silent. When the Lamb took the book with the seven seals, the music of the harp and the song of praise resounded in heaven, Rev_5:8 sqq.; also at the opening of the first six seals, it was in many ways audible;[2389] but when the last seal is opened, a profound silence ensues. The reason for this is the anxious expectation of the inhabitants of heaven, who not only after the precedency of the sixth seal must now expect the final decisive catastrophe, but, also, can infer the proximity of that catastrophe from the appearing of the seven angels, and their being furnished with trumpets. The σιγὴ ἐν τῷ οὐρανῷ is thus a silent expectation and contemplation of the seven trumpets,[2390] and, as an expression of the stupor of the heavenly beings, belongs to the adornment and fitness of the dramatic scene.[2391] Thus, essentially, Andr., Areth., Par., Vieg., Rib., Aret., Calov., Beng., Ew., De Wette, Stern, Ebrard, all of whom are one on the main point,[2392] that the σιγή does not compose the entire contents of the seventh seal, but that rather from this last seal the entire series of trumpet-visions is developed. If this is denied, as by Vitr., and recently by Hengstenb., not only is the organic connection of the visions as a whole rent,since the group of the seven trumpets appears immediately beside the group of the seven seals,[2393] but results follow with respect to the exposition as a whole, and in its details, that are entirely inadmissible. Hengstenb. interprets the σιγὴ ἐν τ. οὐρ., as the silencing of the enemies of Christ and his Church, which corresponds with their mourning,[2394] and is regarded as caused by the punishments of the preceding six seals. And, besides, the ἐν τῷ οὐρανῷ, which alone is strong enough to render this mode of statement impossible, is explained away by the remark: Heaven here comes into consideration only as a theatre (Rev_6:1, Rev_12:1). In reality the silence belongs to the earth!

Vitr. seeks, in a better way, to meet the demands of the text. He refutes, first, the view according to which it is thought that in Rev_8:1-6 the entire contents of the seventh seal are described,[2395] by the excellent remark that already, in Rev_8:2, the angels of the trumpets enter, and that Rev_8:2-6 contain in general a certain preparation for Rev_8:7 sqq. But while Vitr. thus properly hesitates to sunder Rev_8:2 sqq. from Rev_8:7 sqq., he separates Rev_8:1 from Rev_8:2 sqq. by finding in Rev_8:1 the contents of the seventh seal, i.e., the complete conclusion of the series of seal-visions, according to their prophetic significance extending until the end of the world, which, in their way, comprise the entire breadth of Apocalyptic prophecy; for from this it necessarily follows that the prophecy begins again with the first trumpet-vision, which runs parallel to the first seal-vision, etc. The σιγὴ ἐν τ. οὐρ. designates, according to Vitr., the condition of the most recent period of the Church, in which the Church in the possession of peace, tranquillity, and an abundance of all spiritual blessings, celebrates a triumph over its enemies. This σιγή, therefore, actually lasts a long time, although it appears to John a half-hour,[2396]as Lange with entire consistency says, one thousand years.[2397] The connection with the trumpet-visions lies in the fact that here the Spirit explains in what way and by what steps God led the Church into that state, viz., as those trumpet-visions describe: Evils intended for the punishment of the Roman Empire, the enemy of the Church of Christ, to be terminated in the total destruction of the same empire. There are two main points characteristic of this mode of conception, which is best advocated by Vitr., in which, however, the distortion is evident; viz., the explanation of the ΣΙΓῊ ἘΝ Τ. ΟὐΡ., and the statement of the connection with the trumpet-visions. If it is assumed that the seventh seal brings nothing else than that ΣΙΓῊ,although as well after the events of the first six seals, as after the interposed ch. 7, a certain fulness of significant contents is to be expected,the question for which neither reasons are assigned, nor to which an answer is in any way given in the context itself, is raised; viz., as to what that ΣΙΓΉ means, i.e, what historical fact, what state of the world or Church, is typified by that ΣΙΓΉ whose allegorical meaning is presupposed. And this question arbitrarily raised can be answered only arbitrarily: the ΣΙΓΉ means the sabbath rest of the Church after the plagues of the first six seals,[2398] the beginning of the eternal rest,[2399] the thousand-years rest before the final end,[2400] or perhaps, in case the sixth seal be not regarded as extending so far, the rest of the Church under Constantine.[2401] As to what the ΣΙΓΉ means, expositors of an entirely different class have investigated also when they even with formal correctness acknowledged that not only does the seventh seal contain that ΣΙΓΉ, but also the seven trumpets introduce it. Here belong especially the expositors who refer ch. 8 also to the events of the Romano-Judaic war. According to Grot., the ΣΙΓῊ (ἘΝ Τ. ΟὐΡ.) is the brief rest of the winds of Rev_7:1 (which are at the four corners of the earth!). Wetst. explains more minutely: Since all things now looked to a revolt of the Jews, a brief pause followed by the intervention of Agrippa and the priests.[2402] Alcas.: The remarkable forbearance of Christians who silently endured persecution from the Jews. Against all these arbitrary explanations, we must hold fast simply to the text, which says that at the opening of the seventh seal a profound silence occurred in heaven, where the sealed book was opened,a silence which signifies something earthly, as little as the speech and songs heard in heaven at the opening of the preceding seals. But thereby the knowledge is gained that such silence occurs just because of the peculiar contents of this seal. Thereby, besides, the exposition is preserved from the second offence against the context, with which not only Beda but also Ebrard, etc., are chargeable, viz., the idea of a recapitulation in the entire series of trumpet-visions. For what Beda expressly says[2403] is said essentially not only by Vitr., but also, e.g., by Ebrard, when he passes the opinion that in the trumpets, a retrogression, as it were, is taken, viz., by the representation of classes and kinds of judicial punishments which belong only to the godless,[2404] and that, too, not first after or with the sixth seal, but even already before. In exegetical principle, this exposition stands upon a line with the one of N. de Lyra, who, by the theory of recapitulation, explains that only the conflict of the Church with heretics is portrayed, after[2405] its conflict against tyrants, the heathen oppressors, is stated. Accordingly, the exposition in the trumpet-visions can recur again to the centuries of Church history, from which, on the other side, all sort of facts have already been gathered for ch. 6, in order to show the fulfilment of prophecy. The only apparent occasion which the context gives for the idea that the trumpet-visions recur again before the sixth sealan idea which has led not only to the further statement that the individual trumpets in some way concur with the individual seals, but also to numberless and unlimited attempts to find the fulfilment of the individual trumpet-visions in historical eventslies in the fact that the final catastrophe, the extreme end, whose description is to be expected after chs. 6. and 7 in the seventh seal, does not yet, at least immediately, appear.[2406] But the expedient adopted here by many expositors to limit the contents of the seventh seal to Rev_8:1, and to understand the σιγὴ ἐν τ. οὐρ. as the eternal rest of the perfected Church, or the eternal silencing of condemned enemies, has been proved to be mistaken. Yet that difficulty is solved by the view, attained already by Ew., Lücke, De Wette, Rinck,[2407] into the skilful, carefully designed plan of the entire book, which here, just from the fact that from the last seal a new series of visions is to proceed, describes the trial of the patience of saints who are regarded as awaiting the day of the Lord;[2408] but at the same time the expectation excited by the events of the first six seals, and increased by the entire ch. 7, as well as by the silence occurring at the opening of the seventh seal, that in this last seal the final completion is to come, in no way deceives, since the full conclusion is actually disclosed in the seventh seal, although only through a long series of visions in whose chain the trumpet-visions themselves form only the first members.[2409]

[2386] See Critical Notes.

[2387] Winer, p. 290.

[2388] ὡς; cf. Joh_1:40; Joh_6:19; Joh_11:18; Mar_5:13; Luk_8:2.

[2389] Rev_6:1; Rev_6:3; Rev_6:5; Rev_6:7; Rev_6:9; Rev_6:12.

[2390] C. a Lap.

[2391] Eichh.

[2392] Cf. also Grot., Wetst., Herder, etc., who in other respects deny the reference of the whole.

[2393] Hengstenb.

[2394] Mat_24:30.

[2395] Braun, Select. Sacr., ii. cc. 1.

[2396] Cf. Aret., Bengel; the latter of whom reckoned the ἡμίμωρον as about four ordinary days.

[2397] Cf. also Beda, Hofm., etc.

[2398] Beda, Hofm., Christiani.

[2399] Vict., Primas.

[2400] Lange.

[2401] Laun, Brightm.

[2402] Josephus, B. J., ii. 15, 2.

[2403] But now he recapitulates from the origin, in order to say the same things in another way.

[2404] Cf., on the other hand, the general remarks above on ch. 7.

[2405] Up to Rev_6:17.

[2406] Other reasons, as that asserted by Ebrard: How could the third part of the sun and moon be darkened (Rev_8:12), after they have first lost all their ight (Rev_6:12)?from which it would follow that Rev_6:12 actually belongs after Rev_8:12,may be contradicted directly from their own standpoint. For against such considerations, it may be said: How Son_6:12 speak of the entire moon, when in Rev_8:12 the third of it is already eclipsed?

[2407] Cf. also Beng.

[2408] Cf. Rev_13:10, Rev_14:12.

[2409] Cf. Introduction, p.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 8:1 . The opening of the seventh seal is followed by half an hour’s silence in heaven: “he opened” looks back to Rev 6:12 , the absence of subject showing that 7 is a parenthesis foreign to the seal-series in its original shape. Probably this series, like each of the others, was originally a separate oracle upon the latter days. When woven by the author into his large work, they suffered a literary treatment which has interrupted but not altogether obliterated their original form and sequence. The book of destiny is now open; what follows (Rev 8:6 f.) is the course of the future, which naturally corresponds at some points to the predictions already sketched proleptically in chap. 6. A brief interval, not of exhaustion but of expectation, of breathless suspense (a pause in the ecstasy, LXX of Dan 4:16 ), ushers in a preliminary series of judicial plagues heralded by seven trumpet-blasts (Rev 8:2 to Rev 11:19 ). Half an hour ( ἡμ ., cf. , Win. § 5, 22 a for form) may have been an ominous period; Josephus ( B. J. vi. 5, § 3) describes a portent at the siege of Jerusalem which consisted of a bright light shining at twilight for half an hour, and the collocation of silence with reverence is illustrated by the LXX version ( εὐλαβείσθω πᾶσα σάρξ ) of Zec 12:13 and Zep 1:7 f. The following trumpet-series has been woven into the frame of the work by the device of making it take the place of the climax which (after Rev 6:17 , Rev 7:1-2 ) one would naturally expect to occur at this point. When the dénouement should take place, nothing happens; the judgment is adjourned.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1. ὅταν. With AC; Text. Rec[284] reads ὅτε with all other documents.

[284] Rec. Textus Receptus as printed by Scrivener.

Rev 8:1 (3–6). THE SEVENTH SEAL

If, as some suppose, the Vision of the Angel with the Golden Censer is rather an introduction to the Vision of the Seven Trumpets than the close of the Vision of the Seven Seals, it would be matter for regret that Rev 8:1 is joined with this chapter rather than with the preceding, as the blowing of the Seven Trumpets can hardly be regarded in any case as the sign which follows the opening of the Seal. Supposing that the Book with Seven Seals is rightly thought to contain the whole secret of the Divine Providence, it is no doubt at this point of the Vision that the Book is read: for it has certainly been read in Heaven when the little book not sealed but open (Rev 10:2) is sent down to the Seer on earth. Whether or no we are to emphasise the contrast between βιβλίον and βιβλαρίδιον, the latter may very well contain all that was to be revealed through the Seer. And after the opening of the Sixth Seal, when terror has been carried to the height, everything is arranged to deepen the impression of suspense and awestruck hope, till the fire from the Heavenly Altar is cast down to earth as a sign that the earthly fulfilment of what has been shown in Vision in Heaven is about to begin.

ὅταν. It has been suggested that as no definite sign such as followed the opening of the other Seals follows the opening of the Seventh, the Seer was as it were uncertain of the precise moment of the opening and so writes ὅταν rather than ὅτε.

ἐγένετο σιγή. All the promised signs of Christ’s Coming have been fulfilled—everything has, apparently, been made ready for it: and we expect Him to come, and the world to come to an end: but the series of signs concludes—not with a catastrophe but—in silence. The same is the case, though less markedly, after the Seventh Trumpet in ch. Rev 11:15; and in fact, similar cases occur throughout the Book. We have the choice between three explanations of this phenomenon. (I.) The preceding series of visions does describe the events leading up to Christ’s Coming: when they are ended, He does come, but His Coming itself is not described. Here, it is passed over in silence, or only symbolised by the opening of the seventh seal: the half-hour’s silence is, as St Victorinus grandly says, “initium quietis aeternae.” (II.) The previous series of visions describes events preparatory, indeed, to Christ’s Coming, but not leading directly up to it: the events symbolised by these visions have been fulfilled, but those of the rest of the Book must be fulfilled also, before He really comes. (III.) These visions represent, on a smaller scale, the preparations for Christ’s final Coming and Judgement: but they do not wait for their fulfilment till then, but have their proportionate fulfilment in any anticipatory judgement which He executes on one nation or generation. The similar series of visions which follow are therefore not parallel with this, but successive: again and again God executes His Judgements, foreshadowing the last Judgement of all, and leading men to expect it: and at last He will execute that also. The last view is the one generally taken in these notes: see Introduction, p. lv.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Ch.

8:1.] And when (for ὅταν with indic., see reff. Notice, that it occurs in the opening of this seal only, giving it an indefiniteness which does not belong to any of the rest. The touch is so slight as not to be reproducible in another language: but it can hardly be denied that in the Writer’s mind it exists) he opened the seventh seal (what sign may we expect to follow? The other six seals have been accompanied each by its appropriate vision. Since the opening of the last one, followed as it was by the portents and terrors of the day of the Lord, there has been an episodical series of visions, setting forth the gathering in of the elect, and the innumerable multitude of the glorified Church. What incident is appropriate for the removal of this last, the only obstacle yet remaining to the entire disclosure of the secret purposes of God?) there was (there became, there came on, supervened, from a state very different, viz. the choral songs of the great multitude, re-echoed by the angelic host) silence in the heaven about (see reff. There is no ellipsis in the ὡς: the duration is contained in the ἡμίωρον) half an hour (in enquiring into the meaning of this silence, let us first see whether we have any indication by analogy in the book itself, which may guide us. In ch. 10:4, when the Apostle is about to write down the voices of the seven thunders, he is commanded to abstain, and not to write them down. And though neither the manner nor the place of that withholding exactly corresponds to this half-hour’s silence, yet it holds a place related to the sounding of the seventh trumpet, quite sufficiently near to that of this, with regard to the seventh seal, to be brought into comparison with it. It imports 1) a passing over and withholding, as far as the Apostle is concerned, of that which the seventh seal revealed: i. e. of that complete unrolling of God’s book of His eternal purposes, of the times and seasons which He holds in His own power. For this unrolling, every thing has been prepared: even to the taking off of the last seal which bound the mysterious roll. But as to what the roll itself contains, there is silence. 2) But it also imports, as Victorinus beautifully says, “semihora, initium quietis æternæ:” the beginning of that blessed sabbatical state of rest, during which the people of God shall be in full possession of those things which ear hath not heard nor eye seen. With equal truth and beauty does the same, our earliest apocalyptic expositor, proceed: “sed partem intellexit, quia interruptio eadem per ordinem repetit. Nam si esset juge silentium, hic finis narrandi fieret.” So that the vexed question, whether what follows belongs, or not, to the seventh seal, is, in fact, a question not worth seriously answering. Out of the completion of the former vision rise up a new series of visions, bearing a different character, but distinguished by the same number, indicating perfection, and shewing us that though evolved out of the completion of the former series, they do not belong to the last particular member of that series, any further than as it leads the way to them. Even more marked is this again below in ch. 11-16, where the pouring out of the seven vials can in no way be said to belong to or form part of the blowing of the seventh trumpet. It will be seen then that I believe all interpretation to be wrong, which regards the blowing of the seven trumpets as forming a portion of the vision accompanying the seventh seal in particular; and again that I place in the same category all that which regards it as taking up and going over the same ground again. In the seven seals, we had revealed, as was fitting, the opening of the great Revelation, the progress and fortunes of God’s Church and people in relation to the world, and of the world in relation to the church.

With regard to the trumpets themselves, we may observe, 1) that they repeat again the same mystic number seven, indicating that the course of events (see below) represented by this sounding is complete in itself, as was that indicated before by the breaking of the seals, and as is also that afterwards to be indicated by the pouring out of the vials: 2) that as in the case of the seals, there is a distinction made between the first four and the following three. Cf. below, ver. 13. 3) that as also in the case of the seals, there is an interval, with two episodical visions, between the sixth and the seventh trumpet. Cf. ch. 10, and ch. 11:1-14:4) that of the trumpets, six only announce visions partaking of the common character of judgments, whereas the seventh forms, as we also saw in the case of the seventh seal, the solemn close to the rest. 5) and further, that as regards this seventh trumpet, the matters imported by it as being ἡ οὐαὶ ἡ τρίτη (ch. 11:14) are not given, but merely indicated by ἦλθεν … ὁ καιρὸς τῶν νεκρῶν κριθῆναι, κ.τ.λ. (ch. 11:18): just as we saw that the things imported by the opening of the seventh seal were not detailed, but only indicated by the episodical visions, and by the nature of the similitude used. 6) that before the sounding of the seventh trumpet, the mystery of God is finished, as far as relates to the subject of this course of visions. This is indicated by the great Angel in ch. 10:7; and again by implication in ch. 11:15-19, both by the purport of the voices in heaven, ver. 15, and by the ascriptions of praise, vv. 16-18. This is the same again at the pouring out of the seventh vial, where the great voice from the throne announces γέγονεν, ch. 16:17: as we saw that it was at the opening of the seventh seal, as indicated by the silence of half an hour. Each course of visions is complete in itself: each course of visions ends in the accomplishment of that series of divine actions which it sets forth. 7) that as, when the preparation for the seven angels to sound their trumpets is evolved out of the opening of the seventh seal, the vision of the seals is solemnly closed in by ἐγένοντο βρονταὶ καὶ ἀστραπαὶ καὶ φωναὶ καὶ σεισμός, so the vision of the trumpets is solemnly closed in by ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταὶ καὶ σεισμὸς καὶ χάλαζα μεγάλη. That the similar occurrence, ch. 16:18, does not close the series of the vials, seems to be owing to special circumstances belonging to the outpouring of the seventh vial: see there (ch. 16:21). 8) that as in vv. 3-5, which form the close of the vision of the seals, and the opening of that of the trumpets, the offering of the prayers of the saints is the prominent feature (see notes below), so in the close of the series of the trumpets we have a prominent disclosure of the ark of the covenant of God, declaring and sealing His faithfulness to His church. Similarly again at the beginning of the series of the vials, we have the temple of the tabernacle of witness opened. Why we have not a similar appearance at the close of that series, is to be accounted for as above. 9) that, seeing that this course of visions opens and closes as last noticed, it (to say nothing at present of the following series of the vials) is to be regarded as embracing a course of judgments (for such evidently is every one of its six visions) inflicted in answer to those prayers, and forming a portion of that ἐκδίκησις invoked by the souls of the martyrs in ch. 6:10. 10) If this be so, then, as this series of visions is manifestly to be regarded as extending to the end of the whole period of time (cf. ch. 10:7, ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, κ.τ.λ.), we may fairly say that it takes up the great world-wide vision of the seals at the point where it was said to the vengeance-invoking martyrs ἵνα ἀναπαύσωνται ἔτι χρόνον: and that the judgments of this series of visions occur during the time of waiting. This view is confirmed by finding that οἱ κατοικοῦντες ἐπὶ τῆς γῆς, upon whom the vengeance is invoked in ch. 6:10, are the objects of vengeance during this series of judgments, cf. ver. 13. 11) In reference to this last remark, we may observe that no one portion especially of the earth’s inhabitants is pointed out as objects of this series of judgments, but all the ungodly, as usurpers of the kingdom of Christ. This is plain, by the expressions in the ascription of praise with which it closes, I mean, ἐγένετο ἡ βασιλεία κ.τ.λ. Earthly domination is cast down, and the Lord’s Kingdom is brought in. And it is also plain, from the expression used in that same ascription of praise, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν, of what character have been these ungodly—the corrupters of the earth—the tainters and wasters of the means and accessories of life. 12) Whatever be the interpretation which follows from the foregoing considerations, two canons must not be violated. a) As in the case of the seals, so it is manifest here, from ch. 11:18, ἦλθεν.… ὁ καιρὸς τῶν νεκρῶν κριθῆναι, κ.τ.λ., that the series of visions reaches forward to the time of the end, and is only terminated by the great events indicated in those words. And b) as yet, no particular city, no especial people is designated as the subject of the apocalyptic vision. All is general. The earth, the trees, the grass, the sea, the waters, the lights of heaven, mankind,—these are at present the objects in our field of view. There is as yet no θρόνος τοῦ θηρίου, as in the outpouring of the vials, ch. 16:10. The prophecy goes on becoming more specific as it advances: and it is not for us to anticipate its course, nor to localize and individualize where it is as yet general and undefined. The further details will be treated as we go on).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

He returneth to the history of the seals of the book, which the Lamb openeth. The seventh seal is the next foresignification, and a precise commandment of the execution of the most heavy judgments of God upon this wicked world: which foresignification being understood by the seal, all things in heaven are silent, and in horror thorough admiration until commandment of execution be severally given of God unto the ministers of his wrath. So he passeth unto the third member of which I spake before in Rev. 6:1, which is of the execution of those evils wherewith God most justly determined to afflict the world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 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 Zac 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.

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER VIII.

The opening of the seventh seal, 1.

The seven angels with the seven trumpets, 2-6.

The first sounds, and there is a shower of hail, fire, and

blood, 7.

The second sounds, and the burning mountain is cast into the

sea, 8, 9.

The third sounds, and the great star Wormwood falls from

heaven, 10, 11.

The fourth sounds, and the sun, moon, and stars are smitten;

and a threefold wo is denounced against the inhabitants of

the earth, because of the three angels who are yet to sound,

12, 13.

NOTES ON CHAP VIII.

Verse 1. 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 Lu 1:10. The angel mentioned here appears to execute the office of priest, as we shall by and by see.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

VIII.

(1) And when he had opened the seventh seal . . .—Translate, And when he opened the seventh seal there took place a silence in heaven as it were for half an hour. It is greatly to be regretted that this verse should have been prefixed to this chapter. The section of the book with which it is connected is that which goes before, not that which follows. The second verse of this eighth chapter introduces a new series of visions: the first verse gives the close of the visions which follow the opening of the seals. But what is the meaning of this verse which describes a half-hour’s silence in heaven? It is a disputed point whether the book, or roll, fastened with the seven seals (Rev_5:1-2) is ever really unrolled to view. Some have thought that as each seal is opened a portion of the roll is displayed, unfolding the vision of the seal: others have regarded the visions as mere accompaniments of the opening of the seals, and quite distinct from the writing on the roll; those who take this view are disposed to think that the roll never is read, for that when the last seal is broken, and all are expecting to hear what is written in the book, no reading takes place, but only a silence ensues. It does not seem to me that this latter view is altogether tenable. It appears a singularly harsh interpretation to say that the contents of the roll are never disclosed. The book of God’s purposes was seen in the hand of Him who sat on the throne. The Evangelist longed to know something of its contents; vain efforts were made to open it; the Evangelist wept with disappointment; he was then comforted in his sorrow by hearing that the Lion of the tribe of Judah had conquered to open the book; but then, after all this, not a line or word of the book, it is said, is ever revealed. The servant is waiting to hear the divine word; the seer is waiting to record what is unfolded; but though the seals are opened, we are told that the words he waits for never came. St. John himself gives no hint of so disappointing a conclusion. Later on (Rev_10:4) he is told not to record the utterances of the seven thunders, but there the concealing of the utterances is clearly commanded. Here he evidently associates the visions of the seals with the contents of the roll. It is only a spirit in bondage to foolish literalisms which will ask how the visions can be the writing in the roll. The book represents God’s purposes and principles of His government in relation to the world-history; the seals show us some typical scenes in that world-history, and if not seen on the parchment of the roll, are yet unfoldings of principles and truths in the book. But it does not follow that all that is in the roll is ever unfolded. Such portions are made manifest as the seer could hear, and as the Church of Christ needed; and thus it may well be that the half-hour’s silence is significant that all God’s purposes and revelations are not exhausted—that there is something behind which it is not well that we should know—that prophecy as well as knowledge is partial. But the stillness of this half hour, if it reminds us of what is yet untold, yet proclaims to us a time of deep, unbroken tranquility, when the cries and groans of the earth, and even the grateful doxologies of heaven are hushed into calm. It is the silence which tells us that sorrow is ended, and eloquently tells us of heart peace. It is the rest of the troubled on the breast of God. All the earth, with her strife of tongues is still; all the cries of men (Rev_6:15), of trafficker and warrior, of struggling wise, and suffering good, are stilled; all flesh keeps silence before Him; He gives His people peace.

“O earth, so full of dreary noises!

O men with wailing in your voices!

O delved gold, the waiter’s heap!

O strife, O curse, that o’er it fall!

God strikes a silence through you all,

And giveth His beloved sleep.”

Only those who have been carried away by an over- refined philosophy or morbid sentimentalism can see anything selfish in longing, out of earth’s cares and injustices, for such a rest as this. It is surely not ignoble to pray—

“Vouchsafe us such a half-hour’s hush alone,

In compensation for our stormy years;

As heaven has paused from song, let earth from moan.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 Zac 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 "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.

(l) T. Tab. Yoma, fol. 44. 1. Maimon. Hilchot Tamidin, c. 3. sect. 3. (m) Misn. Yoma, c. 5. sect. 1. (n) T. Bab. Yoma, fol. 44. 1. & Zebachim, fol. 88. 2. (o) T. Bab. Megilla, fol. 18. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

Ver. 1. The seventh seal] The business or parts whereof are the seven trumpets, that sound a dreadful alarm against the Roman empire, ready now to be ruined for the innocent blood, and upon the instant suit of the martyrs, Rev 6:10.

There was silence in heaven] That is, in the Church on earth, often called the kingdom of heaven. This half an hour’s silence was either for horror and admiration, or for ardent expectation, or (as some will have it) for religious awe and devotion. Christ the high priest, being now about to offer incense (those prayers of the martyrs, Rev 6:10), there was in the Church (as used to be in the temple at such times, Luk 1:10) a deep silence. So among the Romans, the people in time of worship were enjoined favere linguis, to spare their tongues. And in the Greek Church one stood up and cried, Σιγα, λαος, αφεσις, λαος, Peace, people, leave off your discourse. Among the heathen Athenians in the time of divine rites, the priests craved silence of the people in these words, Ευφημειτε, σιγα, πας εστωλεως, Be whist, all ye people, good words or nothing. Male ominatis parcite verbis. (Archaeol. Attic. 55. Horat.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 - ἡμιώριον 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 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There was silence in heaven: which is to represent as it were a general consternation, and an expectation of dreadful events at the opening of the seventh seal, and when seven Angels stood prepared to sound seven trumpets. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And when he; that is, the Lamb, mentioned Rev 5:7, who took the book out of the hand of him that sat upon the throne, the book of God’s counsels, and had now revealed mysteriously to John what should come to pass (under all the pagan emperors) to the church of Christ, until the time of Constantine the Great, who, (as was said), about the year 325, had settled the Christian religion, and shut up all the idols’ temples, having conquered the apostate Licinius.

Had opened the seventh seal; he cometh now to open the seventh seal, that is, to reveal to John what should be in the succeeding time of the church to the end of the world.

There was silence in heaven about the space of half an hour: but before the great evils should break out, which were to come to pass in this time, there was in the church a rest for a small time; for from the year 317, when Constantine bare the greatest sway in the empire, or 325, when he had got a full victory over Licinius, the church had a great peace for a little time, till 339, when the empire being divided, and Constantius having the eastern part, and Constans the western, (both sons of Constantine), Constanius, being an Arian, (who denied the Godhead of Christ), began again to persecute the Christians; and after him Julian, who apostatized to paganism. But after him they had a little further respite to the year 395, when Theodosius died, and the Christians’ quiet died with him. I rather choose to interpret this thus, than with those who understand the

silence in heaven, of a silence in the third heavens, in allusion to the Jewish order; who, though they sung during the time of the sacrifice, and played upon instruments of music all that time, yet kept silence while the incense was offering. For (as divers have noted) it seemeth hard to judge, that in this Revelation there should be no mention of that short truce which the church had during the reign of Constantine, and for a small time after.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And when. Kai otan , instead of kai ote (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). Ote is, however, found in a, B, P, Andreas. He had opened the seventh seal; he opened. As in the case of the other seals, the silence accompanies the opening. (see on Rev_6:1, Rev_6:3, Rev_6:5, etc.) This completes the number, and sets the roll free. (Rev_5:1) The contents of the roll do not, however, become visible, nor are they portrayed otherwise than by the silence of half an hour (see on Rev_5:1). There was silence in heaven; there followed a silence (Revised Version); a silence became; i.e. where there had not been silence previously, owing to the praises set forth at the close of Revelation 7. 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 (ver. 3), and in this souse the vision of the trumpets may be said to have grown out of the seventh seal, though a similar act precedes the visions of the seals. (see Rev_5:8) But in no other way is there any connection between the two visions; the events narrated under the vision of the trumpets are not an exposition of the seventh seal, but a separate vision, supplementing what has been set forth by the seven seals. The silence is typical of the eternal peace of heaven, the ineffable bliss of which it is impossible for mortals to comprehend, and which is, therefore, symbolized by silence. In the same way the new name is left unexplained, as something beyond the knowledge of man in this life, and reserved for the life in heaven. (see on Rev_3:12) It is the sabbath of the Church"s history, into the full comprehension of which man cannot now enter. The interpretation of this seal varies with different writers, according to the view taken of the vision as a whole. Bede, Primasius, Victorinus, Wordsworth, agree in considering that it denotes the beginning of eternal peace. Those who take the preterist view variously assign the silence to

(1) the destruction of Jerusalem (Manrice);

(2) A.D. 312-337 (King);

(3) the period following A.D. 395 (Eiliott);

(4) the millennium (Lange);

(5) the decree of Julian imposing silence on the Christians (De Lyra), etc.; Vitringa thinks it relates to the time when the Church will be triumphant on earth; Hengstenberg, the astonishment of Christ"s enemies; Ebrard, the silence of creation in awe at the catastrophes about to happen; and Dusterdieck, similarly, the silence of those in heaven, waiting for the same events. About the space of half an hour. Most writers are agreed that the half hour represents a short time. But if (as we have indicated above) the silence is typical of the eternal rest of heaven, how can it be short? Possibly the answer is that the shortness refers to the time during which the seer was contemplating this aspect of the vision. He had now arrived at the end; the fate of the Church had been in some measure foreshadowed, and the final assurance is peace in heaven. That part of the fate in store for the Church cannot be expounded by the seer. He is permitted, as it were, to visit the threshold for an instant, and then he is called away. His message is not yet complete; he is summoned to receive yet further revelations. But may not the half hour signify "a long time"? The seer, in his vision, after beholding a succession of events, experiences a pause complete silence for the space of half an hour. This time would appear almost interminable in such circumstances; and the phrase may therefore be intended to express "an exceedingly lengthened period," such as a stillness of such a length in the midst of numbers would appear to St. John. Here, then, closes the vision of the seals. The first four, prefaced by the assurance of final victory, deal with events more immediately connected with this life, and explain to the suffering Christian of all ages that it is part of God"s eternal purpose that he should be exposed to persecution, trial, and temptation while in the world, and that such suffering is not the result of God"s forgetfulness or heedlessness. The last three seats refer to three sets of events connected with the life hereafter. The fifth shows the security of those who have departed this life; the sixth portrays the safe gathering of God"s own, and the fear and condemnation of the unjust at the judgment day; the seventh affords a prospect rather than a sight of the eternal sabbath of heaven, undescribed because indescribable. The whole is thus completed; the seer is called away to review the ages once more to behold new visions, which shall impress more fully, and supplement, the truths which the visions of the seals have, in a measure, revealed.

Silence in heaven.

"Silence in heaven"? and that for "about the space of half an hour"? What can this mean, or how can it furnish an expositor with material for instructive teaching? The question is a natural one, and it is capable of being answered. This verse is neither to be dismissed as if unintelligible, nor slighted as if unimportant. It is full of most intense significance, and will be found to illustrate the truth that some of the most obscure and unpromising verses of the Word of God do yield to the devout and careful student the most stimulating and helpful teaching. It will be remembered that the sixth chapter closed amid representations of gloom and tribulation; in which the alarm was so great that many would think the great day of God"s wrath was come. Yet in this supposition they would be wrong; for the seventh seal had yet to be opened. At the same time, so great was the trouble there depicted as to suggest the question Who shall live when God doeth this? As a relief to the anxious one, the Apostle John bids us see the security of the Church of God a part being on earth, sealed in the tribulation, and a part in heaven, caught up out of it. This cheering scene having been witnessed, the apostle beholds the opening of the seals resumed an indication of the coming of severer woes than any which have been yet recorded. At this stage, however, of the exposition it seems best to lay down the following principle: 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 from heaven. The two worlds move in concert. The time accomplishments of one world correspond to the time appointments of another. Hence, if there should be a pause in the activities of the higher realm, that would bring about a pause in the movements of the lower. Such a pause in heaven John observes. This would indicate some intervening period of comparative quietude on earth. But what space of time in the revolution of earth"s ages those thirty minutes indicated, or what specific epoch of tranquillity upon earth was thereby set forth, it is not possible for us to say. We know only that, while the apostle notes silence above, there is a calm below; and that this calm is but the prelude to a more intense activity than ever. And thus we have set before us, in unmistakable symbolism, this truthThat 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. Respecting this, we will ask three questions, which we will endeavour also to answer.

I WHAT IS INTENDED WHEN WE SPEAK OF PROGRESS BEING APPARENTLY STAYED? There are in the Word of God great promises and prophecies which open up a glorious vision for the future days. There have been also great events which have excited in the Church of God the strongest hopes, and which ever and anon form a restful background. In the retrospect of mighty wonders in days gone by, God"s people take heart and hope for the days to come. (Isa_51:9-11) To such periods there succeed long years in which either no appreciable advance is made towards the in bringing of the new heavens and the new earth; or if in one direction some progress appears, in another the cause of righteousness seems checked afresh by new developments of error, folly, and sin. Years on years roll by, our towns and cities grow with accelerating rapidity, and a larger area of dense population becomes an area, so much the larger, of religious indifference. The prophets of God are crying, "Flee from the wrath to come." They long for some manifestation of Divine power to startle man. But no. Man goes on sinning. And our God seems a God that "does nothing" (Carlyle). The thunder is rolled up. The lightning is sheathed. There is a prolonged lull. There is "silence in heaven." The sceptic makes use of the quietude to ask, "Where is the promise of his coming?" The careless one settles down at his ease, and cries, "The vision that he seeth is for many days to come." Hollow professors desert in crowds, and go over to the ranks of the enemy. Some faint hearted ones, if they do not hoist the white flag and capitulate, think perhaps their message is over weighted, and cast some of it away. Others, more loyal, continue to give out the message in its fulness, yet are beginning to tremble. Others, again, make the silence a plea for mightier prayer. They cry, "It is time for thee, Lord, to work;" "Arise, O Lord, plead thine own cause." And still still there is "silence in heaven." No voice is heard from the invisible realms to break in upon the steady course of this earth"s affairs, or to arouse and convict a slumbering world!

II WHAT DOES THIS SILENCE MEAN? This "silence" is liable to be misinterpreted. Perhaps this is the one fact which is a sorer strain on the faith of believers than any other. As Faber plaintively moans"He hides himself so wondrously As if there were no God; He is least seen when all the powers Of ill are most abroad.

What does it mean?

1. Negatively.

(1) It does not mean that this world of ours is cut adrift in space, or that the human family are left fatherless and lone. Our Lord Jesus has given us too many assurances to the contrary for us to come to such a conclusion.

(2) Nor does it mean that time is being lost in the development of the plans of God. Catastrophes are not the only means of progress. There is as real an advance when the tiny blade is making its way noiselessly through the sod as when the reapers cry, "Harvest home!

(3) Nor does it imply that God is indifferent to the sin which he is ever witnessing. "The Lord is not slack," etc.

(4) Nor does it imply that God is working on any other plan than that which he has laid down in the book. The revealed purposes of God as indicated in Scripture, and the plans of God as unfolded in providence, ran upon precisely the same lines. (Ps 1 Psa_74:11)

(5) Nor does The silence mean that God will ultimately let sinners escape with impunity. (Rom_2:3, Rom_2:4)

2. Positively. It is intended that we should learn positive lessons from "silence in heaven.

(1) We are not to expect startling providences at every turn of life. Now and then they may come, and do. But they are not the common methods of Divine working. The lightning flash which rends the oak comes occasionally as if to reveal the reserve forces in nature. But the light which falls so gently on the opening eyelids is new every morning.

(2) We are to be guided more by what God says than by what we see before our eyes. The book gives principles which are eternal. This or that event may be but a tiny point of detail, which can only be judged of by the larger whole. God"s Word is our only safe guide.

(3) There are other sides to, and other forms of, God"s working than those which startle and alarm. Over and above providential working among the nations, there is a living and life-giving Spirit- making all things new." And it is this silent, secret working of God"s Spirit by which he will build up "the new Jerusalem." The roar of the cataract startles the ear, but it is the gentler dew which renews the face of the earth. The thunder of the avalanche marks less advance than the silent ripening of the corn.

(4) By the silence of heaven God would test his people"s faith, and quicken them to more fervent prayer. There is "silence in heaven" that there may be less silence among the faithful on earth.

(5) God would thus teach us to study principles rather than to gaze on incident. The moment of an earthquake is not the time for the calm and accurate study of science; and times of intense upheaving are not those in which we can master principles; they are rather periods in which we need to put them out to use as the emergency requires. We can only study them when there is "silence in heaven.

(6) Certainly, another reason is that the wicked may have space for repentance. (cf. 2Pe_3:9) The most marvellous of all the Divine attributes is his patience.

III WHAT SHOULD THIS SILENCE TEACH US? AND WHAT EFFECT UPON US SHOULD IT HAVE?

1. Let us learn anew to exercise faith in the spiritual power which God wields by his Spirit, rather than in the material energy which shakes a globe. The greatest work of God is that which is the most still. Newspapers chronicle incident; but who could write an editorial on the growth of a spirit? "The kingdom of God cometh not with observation.

2. Let us use Heaven"s time of keeping silence as a time for breaking ours. (Isa_62:1, Isa_62:6, Isa_62:7)

3. Let the ungodly make use of the space given for repentance, by turning to the Lord with full purpose of heart. Let them not wait for terrors to alarm. Ice may be shivered into fragments, but it is ice still. Better to let the warm beams of God"s love melt the icy soul.

4. Let us lay to heart the certain fact, that, although judgment is delayed, come it will. We know not when. We know not how. But "we must all stand before the judgment seat of Christ.

Vers. 1-5. Prayer and fire.

For some time there had been "silence in heaven." During this time there was a corresponding period of calm on earth. Then the prayers of the saints were rising to heaven, fragrant with the incense which mingled with them. As the sequel to these prayers, and as the answer to them, the angel takes fire in the censer and casts it on the earth. From that point a new series of activities unfolds. On these we shall touch in the next homily. Meanwhile we are detained by the thought of the connection between the prayers of the saints and the fire cast on the earth. As far back as the times of the Hebrew psalmist, the Church of God used such words as these: "By terrible things in righteousness wilt thou answer us, O God of our salvation". (Psa_65:5) Our Lord himself declared, "I am come to send fire on the earth". (Luk_12:49, Luk_12:50) He yearned for the conflict to take place, which must inevitably come albeit that, ere it should come, he would have to undergo a terrible baptism of suffering and of blood. So that we get revealed to us a wondrous unison of thought, as regards the Lord, and as regards his Church under the Old and New Testaments That "terrible things" on earth will mark the advance of God"s kingdom upon it, as the result of a Saviour"s sufferings and a Church"s prayers.

I THE AFFAIRS OF THE KINGDOM OF GOD TOUCH THIS EARTH AT EVERY POINT OF ITS CONCERNS. There are two common defects among Christian people in reflecting on the things of God. Some concern themselves almost exclusively with the outward development of God"s kingdom in national life. Others, again, are almost equally absorbed with the aspect of God"s work which concerns the salvation of the individual. Both should be included in one view. Each one may begin with himself in his religious concern, but no one may end there. We may, indeed, be thankful that, in the great affairs of worlds, God does not forget our small concerns; at the same time, we should often lose the thought of our own interests in our anxious care for the honour and glory of our Lord and for the growth of his kingdom. The pith of all the concentrated prayers of the saints is, "Thy kingdom come." Earthly thrones, political parties, Church politics, are only of service as they are helping to fulfil the will of God. And never will Christian people attain to the glory of their grand confession till they have public spirit enough to lead them to "seek first the kingdom of God and his righteousness.

II IN THE DEVELOPMENTS OF GOD"S KINGDOM THE UNFOLDINGS OF EARTH ARE AFFECTED BY AGENCIES ABOVE AND BEYOND IT. The main theme of our text presents us with the glorious and inspiring truth of an angelic ministry. That there should be one bond of moral sympathy uniting holy men and angels is not surprising when both are creatures of God. God uses us. He uses them. They are all ministering spirits. Among them there is no discord. They move in perfect accord with the will of him who sitteth upon the throne, wondering oft, perchance, as they look down upon earth, that it should harbour any treasonable revolt against the throne of God!

III UPON THIS EARTH A CLAIM HAS BEEN MADE BY ONE IN HUMAN FORM, TO SUPREME SOVEREIGNTY OVER IT a claim that, as things are, produces violent disturbance. It is true he came "not to judge the world but to save the world;" yet, from the nature of the case, even that saving process involves "sending fire on the earth." Satan is wrought up to fury when his subjects leave his bondage to serve freely their rightful Lord. "When a strong man armed keepeth his palace, his goods are in peace, but when," etc. Kings have risen in revolt against the doctrine that there is another King, one Jesus. Priests are indignant when told that the priesthood of believers renders official priests a sham. Mammon"s worshippers are wroth against the claims of Jesus. And, as the result of long, long ages of sin, huge ecclesiastical establishments, despotisms, international confederacies, vast hierarchies, great commercial concerns based on selfishness rather than righteousness, have taken usurped possession. And they must all be overthrown before perfect peace can be brought in. But how it is all to be done the great Lord alone can tell.

IV THERE ARE TWO POTENT FORCES AT WORK WHICH ARE TO THE PEOPLE OF GOD THE PLEDGE THAT ALL THESE CONFEDERACIES OF EVIL WILL SOONER OR LATER BE BROKEN UP. One of these is the work of the Lord Jesus Christ, followed as it is by his reigning power. In thinking of all these forces which are set forth in the chapter before us, it would be strange indeed if we lost sight of "him who is in the midst of the throne" to direct and inspire the whole. Our Lord"s baptism of blood was but the earnest of his after-administrative sway. At his death the prince of this world was (potentially) cast out. "He must reign till he hath put all enemies beneath his feet." And while there is this regal force working earthward from heaven, there is another force working heavenward from earth even the prayers of the saints. Our Lord himself has revealed the law that prayer is one of the hinges on which the world"s movements turn. "Ask, and it shall be given you." And, more than all, he has not only told us to pray, but he has set us a-praying by the energies of his Spirit. Pray we must; pray we will. We cannot help it. Nor will the prayer be lost. God has not vainly said to the seed of Jacob, "Seek ye me.

V IT IS THE DIVINE APPOINTMENT THAT, AS THE OUTCOME OF THIS DOUBLE FORCE, THERE SHOULD BE A DOUBLE SET OF RESPONSIVE PHENOMENA.

1. There is a new creating force of the Holy Spirit, slowly it may be, but surely, building up the new heavens and the new earth, which will emerge when all that must be shaken and overthrown is put away. This work is essentially and exclusively con structive.

2. There is another kind of agency the providential which is largely destructive, which clears the ground for a new advance. It is this overturning force which we have yet to see in action. The Jewish temple and nation had to be overthrown to prepare the way for a new step in advance. Struggle and bloodshed in Italy prepared the way for the downfall of the pope"s temporal power. The war in America proved the destruction of slavery. Thus, as we look back on them, we see how destructive action hastens the progress of the world. So it has been. So it will be.

VI IT IS DISCLOSED TO US IN THIS BOOK THAT MANY OF THE MOST FIERCELY DESTRUCTIVE EVENTS BY WHICH THE ILL IS TO BE OVERTHROWN, are the Divine method of answering his people"s prayers. It is in response to prayer that the angel casts fire on the earth. Prayers sent up in calm are answered in storm. "When we stand with Christ on high, Looking o"er life"s history, then then shall we see more clearly than it is possible to do now, that the most "terrible things" have but prepared the way of the Lord.

Difficulty: A difficulty may here suggest itself to some. The question may be asked But are we to understand that God"s saints are expected to pray for, or even that it is right for them to pray for, terrible judgments? We reply Not so do we understand the matter; but thus: believers pray, "Arise, O God, plead thine own cause;" and then they leave it in the hands of God to answer the prayer in the way which seems best to him. Note: Do not let us be alarmed if, when God rises up, some tremendous shaking occurs. Such shakings must come. Empires, monarchies, kings, tyrannies, priesthoods, visible Churches, hierarchies, creeds, must be shaken. But why? "That those things which cannot be shaken may remain." Let Christians hold fast, watch, pray, wait, in perfect calm. Finally, let all preachers and hearers summon each other out from the prayerless crowd, and gather in among the praying ones. History gives us many an instructive parable. There was once a little company in an upper room not more than a hundred and twenty praying. At that very time there sat on his royal seat a Roman emperor, surrounded with all the pomp and power of the world. In the little company in the upper room there was a seed of life and progress that has been fruitful ever since, and is more so now than ever. In the court of Rome there was a worm of corruption silently and surely gnawing all the splendour, and bringing it to utter ruin. If we court the world"s smiles and wealth and applause, we may make a show, but only for a time. If ours is the breath of prayer, we shall reign when the pomp of earth has vanished forever away!

HOMILIES BY S. CONWAY. Ver. 1. Blessed silence.

"There was silence... half an hour." No one certainly knows what these words mean. Every one can see that they tell of a pause, an interval between the opening of the seventh seal and the sounding of the first of those trumpets of which this eighth chapter mainly speaks. It may be as one great expositor suggests that during that Lord"s day in which St. John was in the Spirit, and during which he saw in stately procession the series of magnificent visions, or heard, one following the other, the varied voices which spoke it may have been that for about half an hour of that thrice holy day no voice, whether from the throne, or from the living ones, or from the holy angels, or from the multitude of the redeemed, or from the distracted and despairing enemies of God, was heard. All was still, still as is often the half hour before the thunderstorm bursts. As before the rattling peal, and the lightning flash, and the tornado of rain and wind, there is a hush, the air all but motionless, no movement anywhere, not even the rustling of a leaf or the swaying of the corn, a solemn pause as if the elements were gathering up their strength preparatory to the rush and rage of the tempest that is so soon to break; so here, all that had preceded, the visions and voices of which the former chapters tell, so awful and soul subduing as many of them were, seem to have said to all the inhabitants of heaven, "Be still, and know that I am God; I will be exalted among the heathen, I will be exalted in the earth." Angel and the four cherubim, martyred saint and redeemed multitude, all are still. "There was silence in heaven." We venture not to affirm what exact events in the history of the Church, or of the world as it affected the Church, are pointed at by this silence; conjectures, several most ingenious and interesting, have been made by this interpreter and that, but who out of them all is right? or if any of them be so, who can say? The key to the complete unlocking of the symbols of this book seems either to have been host, or at any rate put aside for the present. But we can readily see that there was good reason for the silence spoken of. As the judgments of God went on, blow after blow falling upon the cruel enemies of the Church; as the righteous wrath of God arose and overwhelmed the persecutors of his people; must not they who beheld all this have felt that in the presence of such manifestations of God speech and all utterance were out of place? What could they do but "be silent before the Lord, for he was raised up out of his holy habitation"? And besides this solemn awe, what wonder and amazement there must have been at the overthrow of their seemingly invincible toes! Think of the power of Rome only at this period. Her laws were administered from Britain to the Euphrates, from the Baltic to the equator. She was the incarnation of earthly power. And there would be also the silence of adoring, worshipful love. That amid all that wild fury of bloodshed and destruction God had known how to deliver and preserve his own. And there would be the silence of expectation, of eager intent, gazing forward to see what next would be revealed. As men hold their breath, and their hearts almost stand still, and their lips utter no word, in presence of some near anticipated terror, so here there was silence like to that. And though we cannot explain it, yet is this silence in heaven very suggestive to us here on earth. Once and again, when our Lord marked some glaring fault in those about him, he would rebuke it by holding up the contrast which was presented in heaven. When, for example, the scribes and Pharisees murmured at his receiving sinners, our Lord told them that in heaven there was joy over one sinner repenting. And so amid the din and clatter of this noisy age, and men loving to have it so, it is well to be reminded that in heaven there became silence for a while. For that which had place in heaven has much need to have place here. We sing"In sacred silence of the mind, My heaven, and there my God, I find.

But it is to be questioned if many believe this. Therefore they seldom cease what Carlyle calls "that chaotic hubbub, in which their souls run to waste." "Out of silence," he adds, "comes thy strength. Speech is silvern, silence is golden; speech is human, silence is Divine." The absence of it causes much mischief. Therefore we plead for the following of the heavenly example here told of for intervals of quiet, for times of silence, for seasons of meditation, reflection, thought. It is well there should be the "Selah the pause, which we so often are directed to in the psalms. Our Lord sets us the example. He was wont to secure such seasons by his retirement to mountains and groves, where all night he would commune with God. For lack of such silences moral fibre is weakened. If a locomotive is to do its work, it must cease its noisy letting off steam. Great talkers are rarely great doers. Words waste strength. How often our Lord strictly charged those whom he had healed not to go and talk about it! The temptation to do so would be great, but if yielded to all the spiritual blessing would be lost. Hence he so "straightly charged them." Little good so the "Pilgrim"s Progress" tells us was got out of the Mr. Talkative of whom the book tells. But silence stores up strength. And the Spirit"s work is hindered. How often the birds, which our Saviour said snatched away the good seed which had been sown how often they take the form of idle foolish talk, which, entered into at the very doors of the sanctuary, render hopeless all prospect of holy impression being retained or good purpose fulfilled! The Lord was wont to take people aside when he would bless them. It is so now. And when men would resist the Spirit they shun these silent seasons. The accusers of the woman taken in adultery could not endure the Lord"s silence, his answering them not a word, and hence they heap their questions upon him, and demand an answer; for any answer would be less terrible than that dread silence. Would we grow in grace, such silences are essential. The habit of retreat, of quiet before God, must be cultivated. All growth is silent. Who hears the springing of the corn, the unfolding of the flower, the increase of the body in stature? And so is it with the growth of the soul. Like the noiseless building of Solomon"s temple, of which Heber sings"No hammer fell, no ponderous axes rung; Like some tall palm the mystic fabric sprung.

And so in the building up of spiritual character, in growth in grace, silence, stillness, must be secured. Spiritual worship is silent in its essence, though not in expression. Submission is silent. "I was dumb, I opened not my mouth; because thou didst it". (Ps 39) So was it with Aaron, "the saint of the Lord;" when in one awful judgment stroke he saw his two ungodly sons smitten dead, it is told that he uttered not a word. Knowledge of God demands silence. "Mary kept all these things, and pondered them in her heart." We must be still would we know God to be God. He is not in the earthquake, nor the fire, but in the still small voice. O blessed silence, O grace and might of holy quietness, sweet stillness of the soul, in which the footfall of God is heard, and his voice speaks joy, and the angels of patience and hope visit us, and Faith renews her strength! "Silent Spirit, dwell with me; I myself would silent be.

And to encourage us to seek these quiet hours, how often does God take us apart from the noise and rush, the everlasting din and bustle, of our common life! Seasons of sickness are designed to be such times of silent retreat, when we may "commune with" our "own heart upon our bed, and be still," and so have leisure to attend to the life within. Sabbaths, these days of the Lord in which we should be, as St. John was, "in the Spirit," are they not God"s messengers to us, saying, "Rest; be silent from thy common speech, thy common work; meditate on things eternal; let there be pause in the activities of thy daily life; imitate as best thou canst the season of silence of the saints in heaven"? And the unseen world, the place of the departed, that intermediate condition in which till the resurrection the souls of believers rest, this also is merely another divinely given retreat for the soul a going down into silence, as the psalm calls it. White robes are theirs, (see Re 5) which tell of the love of God to them, and that they are cleansed in the blood of Christ, and rest, quiet, calm, in the presence of the Lord. Sleep for all the bodily powers, but not for the soul. That now that the once busy hands and feet are at rest, and the heart throbs no more, and the tongue utters no word, none, though often we here long "For the touch of a vanished hand, For the sound of a voice that is still that now lives unto God, where "he hath hid his beloved in his pavilion from the strife of tongues." There, the Martha-like activity over, we may, like Mary, sit at the Master"s feet and share in that "good part," as here on earth was but rarely possible for us. So great is the value of these silences, of one of which our text tells, and to which it has turned our thoughts, and not unprofitably, we trust, but so that it has been good for us to muse on the "silence" there was "in heaven for half an hour. S.C.

HOMILIES BY R. GREEN Vers. 1-13. The purpose of revealing judgment.

The process of the conquest of evil is varied. It is now by severity of judgment, now by the gentleness of mild rebuke or moderated chastisement. Again the voice of the teacher arrests attention, and the appeals of truth stimulate to righteousness. Hidden behind all is the gracious operation of the Holy Spirit of the Lord, working all things according to the counsel of his holy will. His hand is unseen, and the revelation is needed to show and assure men that there is a Divine power at work, though it be hidden. The revelation of the Divine judgments against evil has thus its high purpose apart from the purposes answered by those judgments themselves. Throughout the whole the cry may well arise, "The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof." The purposes contemplated by the pictorial representations congregate mainly, if not exclusively, around the Church the smitten, suffering, enduring Church. The earthly powers, waging their warfare under the leadership of the prince of evil, Apollyon the Destroyer, do not read the holy books. They are truly sealed books to them. And the imagery is only to be interpreted by the Church when she is driven by the persecuting oppressive power of the world to seek consolation. The purpose then concerns the Church mainly, if not exclusively; and we may conceive that purpose to be achieved

I IN THE ENCOURAGEMENT OF THE CHURCH TO PATIENT ENDURANCE. For the Name of the great Lord the believing people suffered much. They were weak in presence of their so great foes. Only the assurance of a final triumph could embolden them to endure patiently.

II IN THE SUPPORT OF THE CHURCH IN ITS HOLY WARFARE AGAINST THE OPPOSING EARTHLY SPIRIT. Fierce indeed was the conflict, and again and again it is so; but throughout the whole shines the revelation of the righteous judgment of God. His eye is open upon the sufferers, and his aid is pledged for their defence.

III IN WARNING THE FAITHFUL AGAINST THE EVILS OF APOSTASY. Great are the subtle powers which seek to undermine and sap the fidelity of the godly. Only by many means, of which this is one, can the obedient host be stimulated to faithfulness.

IV The end is further reached IN THE DEEP AND ABIDING COMFORT OF THE SORROWFUL BELIEVERS in all their antagonism to evil and to the worldly power which is set against them. R.G.

HOMILIES BY D. THOMAS Vers. 1-6. Soul silence.

"And when he had opened the seventh seal, there was silence in heaven about the space of half an hour," etc. This portion of the dream of John, like other portions, has Jewish elements of thought brought into strange and grotesque combinations. In dreams there are no new objects or elements of thought or emotion, but old ones brought into unique forms by an ungoverned imagination. Whilst they are evermore difficult, if not impossible to interpret, they are at all times available for the illustrating and impressing of truth. The words may be fairly taken to illustrate soul silence. "There was followed silence in heaven about the space of half an hour." That is, silence for a time. It is suggested

I THAT SOUL SILENCE OFTEN FOLLOWS GREAT EXCITEMENT. The opening of the seals, the unfolding of the wonderful dispensations of the Divine government up to the close of the world"s history, must have excited the feelings and strained the faculties of the spectators to an unusual intensity. The soul lake was no longer without a ripple; it was heaved into swelling surges. It is ever so in soul life; after great tumult there comes a calm. This is always and pre-eminently the case with the genuinely faithful and holy. From the storms of remorse, secular anxieties, and social bereavements, the soul of the genuinely Christly rises into a "peace that passeth all understanding." In truth, in the case of all regenerate souls, great excitement is often the condition of peace and tranquillity. It is not until the storms of moral conviction become so terrible that the spirit cries out, "Lord, save, or I perish!" that the omnific voice, "Peace, be still!" will take effect, and there comes a "great calm." Blessed silence this! How grand is such a silence! It is the highest gift of man, nay, Divinity itself. "How grand is Silence! In her tranquil deeps What mighty things are born! Thought, Beauty, Faith, All good; bright Thought, which springeth forth at once, Like sudden sunrise; Faith, the angel eyed, Who takes her rest beside the heart of man, Serene and still; eternal Beauty, crown"d With flowers, that with the changing seasons change; And good of all kinds. Whilst the babbling verse Of the vain poet frets its restless way, In stately strength the sage"s mind flows on, Making no noise: and so, when clamorous crowds Rush forth, or tedious wits waken the senate-house, Or some fierce actor stamps upon his stage, With what a gentle foot doth silent Time Steal on his everlasting journey! (Barry Cornwall)

II THAT SOUL SILENCE IS OFTEN FOUND ABSORBING WORSHIP. "And I saw the seven angels which stood before God; and to them were given seven trumpets," etc. Here begins a new series of visions. The seven trumpets follow the seven seals, and this series extends to the close of the eleventh chapter. The "seven trumpets" are given to the seven angels or ministers that stand in the presence of God. But it is not with these seven angels or messengers that we have now to do; they will engage our attention further on. Our concern at present is with the angel connected with the altar angel that stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer add it with the prayers of all saints upon the golden altar which was before the throne." This symbolical representation of worship is derived from the Jewish temple, and it may illustrate to us the fact:

1. That the prayers of saints on earth are of great practical interest in the spiritual universe.

(1) They are offerings that are acceptable to its Supreme Ruler. "And the smoke of the incense, which came with the prayers of the saints, ascended up before God." True prayer is acceptable to the Infinite Father.

(2) In rendering them acceptable to God, his highest spiritual ministers are deeply engaged. Here is an angel standing towards the altar with a golden censer, receiving incense that he might give it "with the prayers of all saints." Elsewhere, in numerous passages of Holy Writ, angels are represented as rendering spiritual assistance to good men. May they not be constantly doing so by inbreathing those heavenly thoughts that will inspire the soul with the holiest devotions?

2. That the prayers of saints on earth exert an influence on the things of time. We are told, "the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were followed voices, and thunderings, and lightnings, and an earthquake." The prayers have gone up, and the sprinkling of the ashes earthward symbolize their effects on the earth. What convulsions, what revolutions, the prayers of the saints have effected on this earth ere now! and what they effect now they wilt continue to do. Now, in the midst of all this devotion there would seem to be a period of silence. The profoundest hush, the deepest silence of the soul, are found in worship. Here all its faculties work harmoniously, and all its sympathies flow as a deep river without a ripple on its surface. "The Lord is in his holy temple; let all the earth keep silence before him." The realization of the Divine Presence can never fail to hush the soul into profound tranquillity, and in this tranquillity its grandest possibilities germinate and grow. "Silence," says an illustrious thinker, "is the element in which great things fashion themselves together, that at length they may emerge full formed and majestic into the daylight of life which they are thenceforward to rule.

III THAT SOUL SILENCE OFTEN SPRINGS FROM HIGH EXPECTANCY. "And the seven angels which had the seven trumpets prepared themselves to sound." And as the angels raised their trumpets to their mouths ready to blow, a breathless expectancy would be excited. In earnest waiting there is generally silence waiting for the last breath of a friend, waiting for the verdict of a jury which decides the deliverance or the destruction of a human life. Holy souls that now witnessed the scene of the trumpets about to utter a blast felt that great things were coming, that stupendous events were rolling up on the wheels of Providence, and there was "silence in heaven about the space of half an hour." What wonderful things are before us all! Were we all earnestly waiting for these things, 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.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And when he had opened the seventh seal, there was silence in heaven - Such a silence is mentioned but in this one place. It was uncommon, and highly observable: for praise is sounding in heaven day and night. In particular, immediately before this silence, all the angels, and before them the innumerable multitude, had been crying with a loud voice; and now all is still at once: there is an universal pause. Hereby the seventh seal is very remarkably distinguished from the six preceding. This silence before God shows that those who were round about him were expecting, with the deepest reverence, the great things which the Divine Majesty would farther open and order. Immediately after, the seven trumpets are heard, and a sound more august than ever. Silence is only a preparation: the grand point is, the sounding the trumpets to the praise of God. About half an hour - To St. John, in the vision, it might seem a common half hour.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

God

Adonai Jehovah. Isa 25:8.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Third Vision and the Opening of the Seventh Seal.

The preparation for the sounding of the trumpets:

v. 1. And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

v. 2. And I saw the seven, angels which stood before God; and to them were given seven trumpets.

v. 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.

v. 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.

v. 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.

v. 6. And the seven angels which had the seven trumpets prepared themselves to sound.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Rev 8:4

Christ the Bearer of Prayer and Praise.

I. It was a thought very dear to our Master, especially just before He left this earth, to tell His people that they should pray in His name. Five times the direction recurs in those four chapters of St. John which enshrine such legacies of love. In glad obedience, then, to this kind mandate, our Church has been very careful to wind up all its prayers and praises,—for they are one; praise is prayer jubilant, and prayer, as St. Paul teaches us, stripped of thanksgiving, is no prayer at all,—all its prayers and praises with some form of words to express that name of Jesus, equivalent to "through Jesus Christ our Lord." And that final form of doxology and supplication is, indeed, the committal of the petition or the song to the Lord Jesus Christ, that He may be its Bearer to the throne of God. It is sending it up to mingle with the incense. Accordingly, out of all the prayers and collects which are in the Prayer-book, there are only nine which do not end through the name and intercession of Christ. And for those nine there are special reasons. Four are prayers addressed to the Second Person of the Trinity Himself, and therefore of course do not close with the usual termination. These are the prayer of St. Chrysostom, the collect for the third Sunday in Advent, the collect for the first Sunday in Lent, the collect for Trinity Sunday, in part, at least, the prayer before the consecration in the office for the Holy Communion, and the form of consecration of the elements, because that, not ending in prayer, has not the name of the Lord Jesus Christ at the close. The absence of the name of Christ in the collect for Trinity Sunday is to be accounted for by the same principle: that Christ is addressed in the collect. In three others,—the collect for the sixth Sunday after the Epiphany, the first of the three collects for Good Friday, and the collect for Ascension,—the whole prayer is so full in its tissue of the person, and the work, and the glory of Christ, that it is really tantamount to an address both directed to Christ, and presented through Christ. And in the only remaining instance of which I am aware,—the prayer pronounced by the bishop before confirming,—it partakes so much of the nature of a blessing that it is to be regarded rather as a benediction than as a supplication.

II. But it may have occurred to some to ask, Why do we not conclude the Lord’s Prayer with the name of Christ? Does not the absence of His name mar its evangelical character? And if it be said, It was given before Christ’s death and ascension, and therefore it would have been premature if our Lord had taught us to put His name at the end of it, then the suggestion would arise, Ought not the Church to add it? But I believe the right answer to the question is this: First, being a prayer given us by our Lord Himself, it necessarily so associates itself throughout with Him, and makes Him so present to the mind, that if His name be not there, His image is, and we cannot choose but pray it through Christ; and, secondly, as they are our Lord’s own words, and therefore not human, they do not need the closing words, "through Christ," for many of the reasons for which other invocations need them, for they ascend to heaven in their own right, by their Divine original.

III. But now let us look more closely what it means when we say, at the end of our prayers, "through Jesus Christ." (1) First, it is a confession of our unworthiness and sinfulness in all our words and thoughts. We claim audience only through another. (2) Secondly, we recognise the great fact that there is no access to God but by Him who is "the Way." There was a barrier, a range of untraversable heights, masses upon masses of sin, between us and God. Christ came and bore away that mountain, and the road was open; He was the Bearer of sin first, that He might be the Bearer of prayer always. (3) But, thirdly, this was not all. The access made, Christ took His place at God’s right hand, as High-priest of His people, to receive and present their sacrifices of prayer and praise. The Israelite brought the lamb, but Aaron offered it. So we lay down our heart’s best feelings at Jesus’s feet, and then Jesus gives them to the Father. (4) And, fourthly, in doing this, Christ makes our prayers what they were not in themselves: fit to enter into the ears of the Lord of Sabaoth. But for that, the very best prayer that ever went out of the heart of man would defile heaven; but now God perceives the incense: and just as He sees, not the sinner, but the righteousness of Christ, in which that sinner stands, so He sees, not so much the prayer as the incense which mingles with that prayer; and He is well pleased with the supplication for the incense’ sake. Cain’s sacrifice, without the lamb, did not go up; Abel’s, with it, did. (5) But, fifthly, what we do in the name of another, it is the same as if that other did it. Pray in Christ’s name, the prayer is as if Christ prayed it. As Christ represents me in heaven, so, in a sense, I am representing Christ upon earth. And this is the explanation of the greatness of the undertaking which God makes, that whatever we ask in the name of Jesus Christ we shall receive. For, in the name of Christ, I can only ask what I am sure Christ would have asked if He were here. And what am I sure that Christ would have asked if He were here? Only either what He did ask when He was upon earth, or what He has told me that it is in God’s mind to give. Therefore when I pray I can only put the name of Christ to a promised or to an unpromised thing subject to the will and glory of God.

IV. Note three most happy results of thus making Jesus the Bearer of your prayers. (1) First, He separates and refines those prayers which are put into His hands to offer. You have been asking, perhaps, some thing which would not be good for you to have. Christ does not present that. You give Him your mixed nosegay; He takes out the weeds, and offers only the flowers. (2) Secondly, He will add something to the prayers you give Him. "The wounded side of Christ," George Herbert says, "is the believer’s post-bag"; and thus he ends his sweet poem, with these words out of the mouth of Christ:—

"Or if hereafter any of my friends

Will give me of this kind, the door

Shall still be open; what he sends

I will present, and somewhat more,

Not to his hurt. Sighs will convey

Anything to me. Hark, despair! away!"

(3) And, thirdly, what you have once really entrusted to Christ, you need be careful about no more. Some persons are anxious about their prayers when they have said them, how they will speed. There is no need; you may leave all with Christ; it is all now a part of His undertaking.

J. Vaughan, Fifty Sermons, 6th series, p. 29.

References: Rev 9:6.—Homilist, 1st series, vol. vi., p. 345. Rev 10:4.—Homiletic Magazine, vol. viii., p. 11. Rev 10:5, Rev 10:6.—H. W. Beecher, Christian World Pulpit, vol. xi., p. 77. Rev 10:11.—Homiletic Quarterly, vol. iii., p. 106.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

When he had opened, that is, when the Lamb, who opened the six foregoing seals, did open the seventh, there was silence in heaven about half an hour, by way of allusion to what was done in the temple at the time of offering incense. The end of which silence was to give St. John an opportunity to contemplate those high mysteries which he had revealed to him, and to prepare him for new visions, as silence is cried before the proclamation of great and weighty matters. When great things are to be uttered, great attention is expected, and great silence prepares for great attention.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

THE Lion of the tribe of Judah now opens the seventh seal, which reveals the contents of the volume of the book. So now we enter upon the wonderful revelations of the book itself. So momentous are the contents of the book that seven trumpet-bearing angels are now called out to proclaim them to the world.

3, 4. Here is another specification of the significant fact that the terrible retributive judgments executed against a wicked world and fallen Church actually take place in answer to the prayers of martyrs and saints.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Revelation Chapter 8

This at once distinguishes them from the heavenly worshipers; there is no temple there; the Lord God Almighty and the Lamb are the temple. He that sits on the throne tabernacles over these, as once over the tabernacle They are not only as Israel in the courts or the nations in the world: they have a priest’s place in the world’s temple. The millennial multitudes are worshipers; these priests. As Anna, the daughter of Phanuel, ever in the temple itself, they have always access to the throne. But they had blessings under the Lamb also, to whom they alike ascribe their salvation-the good Shepherd cast out, and who had passed through tribulation Himself, also so great, would feed them; they would not hunger any more or thirst any more, as they had often done; nor should persecution or tribulation reach them. The Lamb, as known in this transitional time, but exalted in the throne, would feed them and lead them to living fountains of water. It is not, as to us, the promise of a well of water, springing up into everlasting life, and flowing out as a river; but they would be fed, refreshed, and perfectly cared for by the Lamb’s grace whom they had followed; and God Himself would wipe all tears from their eyes. They would have the consolations of God, worth all the sorrows they had passed through. But their blessings are consolations, not proper heavenly joy. They are thus a class apart, distinct from the elders or heavenly saints, and distinct from millennial saints who will never see tribulation, having a known position fixed in grace before God. It is a new revelation as to those passing through the great tribulation. The 144,000 of chapter 14 are a similar class from among the Jews, coming out of their special tribulation.

Again, divine interest in the saints, brought out into action by the effectual intercession of the great High Priest, brings down judgments on the world. For those under the altar there was no intercession; they were perfected, having been rejected and slain like Christ. There are saints upon the earth who yet need this intercession, so that their cry in their infirmity should be heard and answered. The smoke of the incense came up with the prayers of the saints. The great mediator took of the fire off the altar, put it into the censer, and cast it on the earth. The intercession turned into judgments in the answer, and the signs of God’s power were manifested, and subversion of order on earth followed-voices, thunderings, lightnings (as when the throne was set), and an earthquake.

Then follow specific judgments, on the signal being given from above. They fell on the Roman earth, the third part of the earth. (See Rev 10:4.) First, judgment from heaven, hail and fire; and violence or destruction of men; on earth blood: the effect was the destruction of the great ones in the Roman earth, and of all general prosperity. Next, a great power, as the judgment of God, was cast into the mass of peoples- still, I apprehend, in the Roman earth; for destruction of men, and all that belonged to their subsistence and commerce followed in those limits. Next, one that should have been a special source of light and order in government fell from his place, and corrupted the moral sources of popular motives and feelings- what governs and sways the people so as to characterise them. They became bitter, and men died of it. The last of these four plagues falls on the governing powers, and puts them out in their order, as from God: all in the limits of the Roman earth. This closed the general judgments, subverting and producing disaster and confusion in the Roman earth, where the power of evil, as against the saints, was.

Woe (specially on those who had their settled place on earth, in contrast with the heavenly calling, and who were unawakened and unmoved by the judgments on the earth, but clung to it in spite of all as their home,) is then announced. Threefold woe! The term “dwellers on,” or “inhabiters of,” the earth, has not yet been used, save in the promise to Philadelphia and the claims of the souls under the altar: for both of these were in contrast with such. After all these dealings of God, they are a distinct and manifested class, and spoken of, in what passes on the earth, as such. Against this perversely unbelieving class the earthly judgments of God are now directed: the first, against the Jews; the second, against the inhabitants of the Roman earth; the last, universal.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. When he opened the seventh seal. It is the Lamb who opens all the seals. There was silence in heaven about the space of half an hour. There has been a great effort among commentators to interpret the meaning of this silence. I think that it is a hush of awe before the march of the awful judgments about to come, the calm before the storm breaks forth, the oppressive silence before the burst of battle. It is designed to emphasize the events that follow.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

The Lamb opens the seventh seal.

the seventh seal

This is the last of the seven seals on the scroll. AT: "the next seal" or "the final seal" or "seal number seven" (See: Ordinal Numbers)

seven trumpets were given to them

They were each given one trumpet. This can be stated in active form. Possible meanings are 1) "God gave them seven trumpets" or 2) "the Lamb gave them seven trumpets" (See: Active or Passive)

translationWords

lamb

seal

heaven

angel

God

trumpet

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

When [οτε] . Read otan, the indefinite particle with the indicative mood. For a similar construction, see Mr 11:19 (correct reading). Alford observes that it occurs in the opening of this seal only, giving it an indefiniteness which does not belong to any of the rest.

There was [εγενετο] . More literally, come to pass. Rev., there followed. About [ως] . A usual form of expression with John. See Joh 1:39; Joh 6:19; Joh 11:18.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.