Revelation 8:2

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

2. the seven angels which stood] Should be, which stand. It is probably a designation of seven Angels (commonly, perhaps correctly, called Archangels) who permanently enjoy special nearness to God. We have in Tob_12:15 an evidence of popular Jewish belief as to these Angels; St John’s vision is expressed in terms of that belief, and, it may fairly be thought, sanctions it with his prophetic authority.

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_8:2

The seven angels … seven trumpets.

Trumpets

1. These seven angels stand waiting before the throne, and till they be called to the service that is subjoined, they go not: teaching men who are so called to wait in like manner for the Lords vocation of them, and not to run before they be sent.

2. Those who are thus called have trumpets given them: even so whom the Lord calls and sends out to any work, He furnishes them with gifts meet for the work, which neither man nor angel can have until the same be given them from above.

3. By trumpets the Lord forewarns the world of the judgments to come upon them, before they come, that they might repent: wherein the great mercy of God is seen to the very wicked, forewarning them to flee from His wrath to come.

4. As by the trumpets of these angels He forewarned the world, even so does He yet by the ministry of those who are called angels, and by the trumpets of the law and gospel (Isa_58:1). (Wm. Guild, D. D.)

The trumpet-symbol

I. God has a message for us.

II. The manner of that message. Such truths as these are suggested by this trumpet-symbol.

1. How urgent! It is no mere matter of indifference, but life and death hang upon it.

2. How warlike! The trumpet-note was emphatically the music of war.

3. How terrible! The hosts of Midian fled in dismay when the blast of Gideons trumpet burst on their startled ears. And Gods Word is terrible to those who know Him not. The Bible is a dreadful book to the impenitent man when awakened, as one day he will be, to his real condition before God.

4. How animating to the hearts of the people of God! Gods Word is full of heart-cheering truth to all them that trust in Him.

5. How joyful was the sound when it proclaimed, as so often the trumpet did, the advent of some glad festival, some acceptable year of the Lord, the jubilee especially!

6. How irresistible is the trumpet-sound! The lofty, massive walls of Jericho fell down flat before the trumpet-blast. (S. Conway, B. A.)

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

Rev 8:2-3. And I saw the seven angels — I beheld further in my vision seven chief angels, instruments especially designed of God for a very important service, now to be declared; which stood — Or were standing; before God — To receive and execute his commands, after the manner of the great princes of the East, who used to be so attended by the chief officers of their courts. And to them were given seven trumpets — To sound an alarm, and give warning to the nations of approaching judgments. And another angel came — Representing, it seems, the great High-Priest of the church. The Lamb was emblematical of Christ, as a sacrifice for us, and this angel represented him in his priestly office as offering up to God the prayers of all the saints, recommended by his intercessions; having a golden censer — Signifying his mediatorial office. And there was given unto him much incense — An emblem of his great merits, and power with God; that he should offer it with, or add it to, the prayers of the saints upon the golden altar — The altar of incense; which was before the throne — There being in this representation of the divine presence no veil, and so no distinction between the holy and most holy place “The great angel of the covenant,” says Bishop Hall, “came and stood as the High-Priest of his church before the altar of heaven, and many holy and effectual prayers were offered unto him, that he might by his merciful mediation present them to God the Father.” “Some have thought,” says Doddridge, “that this is a plain intimation of the doctrine of the intercession of the angels, which is urged to have been an erroneous Jewish notion; and those who imagine it to be taught here, have made it an argument against the inspiration of this book. But I rather agree with those interpreters who consider this angel as an emblem of Christ. If we were indeed to consider Christ as appearing in the shape of a lamb, this would be a difficulty; but it does not appear at all absurd to me, that while the efficacy of Christ’s atonement was represented by a lamb slain, his intercession consequent upon it should be represented by an angel offering the incense; which seems only a symbolical or hieroglyphical declaration of this truth, that the prayers of the saints on earth are rendered acceptable to God by the intercession of one in heaven, who appears as a priest before God: just as the vision of the Lamb represents to us that a person of perfect innocence, and of a most gentle and amiable disposition, eminently adorned and enriched with the Spirit of God, has been offered as a sacrifice; and is, in consequence of that, highly honoured on the throne of God. But who this important victim and this intercessor is, we are to learn elsewhere; and we do learn that both these offices met in one, and that this illustrious person is Jesus the Son of God. As the golden altar made a part of the scene, there was a propriety in its appearing to be used, and the time of praying was the hour of incense. This vision may probably be designed to intimate, that considering the scenes of confusion represented by the trumpets, the saints should be exceeding earnest with God to pour out a spirit of wisdom, piety, and zeal upon the churches amidst these confusions.”

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

8:2-6 This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8; 6:9-11).

8:2 The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13; Zech 9:14; Matt 24:31; 1 Cor 15:52; 1 Thes 4:16).

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

Rev 8:2. [90] Ἑπτὰ σάλπιγγες, seven trumpets) By these trumpets the kingdom of the world is shaken, until under the trumpet of the seventh angel, after the most formidable hindrances, it is reduced to the Lord and to His Christ. The trumpets of the first, the second, the third, and the fourth angel, are closely connected with one another; and so likewise the trumpets of the fifth, the sixth, and the seventh angel, which alone have woe, woe, woe.

[90] τοὺς ἑπτὰ ἀγγέλους, the seven angels) These are honoured with great prerogative. One of them is Gabriel: Luk 1:19.—V. g.

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

Rev_8:2. καὶ εἶδον. By the same formula, John has indicated what the seals previously opened enabled him to behold.[2410] What he describes in Rev_8:2-6, he has therefore beheld, not after the conclusion of the silence, Rev_8:1,[2411] but during it.[2412] The entire scene is silent, until (Rev_8:5) by the fire cast into the earth, thunderings and voices (from beneath, from the earth) are aroused, which then, interrupting the silence in heaven, give the signal, as it were, to the angels who are to use the trumpets received already in Rev_8:2.

ΤΟῪς ἙΠΤᾺ ἈΓΓΈΛΟΥς ΟἻ ἘΝΏΠΙΟΝ ΤΟῦ ΘΕΟῦ ἙΣΤΉΚΑΣΙΝ. Doubly incorrect, Luther: Sieben Engel, die da traten vor Gott [Seven angels who appeared before God]. The words, as they sound, are to be understood in no way otherwise than that John, just as Tob_12:15,[2413] speaks of seven particular angels, who, with a certain precedency above all the rest, stand before God. They are not called archangels.[2414] They can be identified[2415] with the seven spirits of God[2416] only by misunderstanding that expression. But when Hengstenb. and Ebrard assert that the number of angels who stand before God is fixed at seven only because of the seven trumpets, and do not hinder us from thinking of more than just seven to whom belongs the prerogative of standing before God; and when Ebrard, in order to give another application to the definite article which conflicts with this, attempts to contrast the seven. angels, Rev_8:2, to the four angels, Rev_7:1,they are only useless pretexts, in order to avoid the unambiguously expressed idea of just seven angels standing before God. The older interpreters, as Luther, Vitr., reached the same conclusion more readily by regarding the article as a Heb. redundancy; yet many also[2417] have without prejudice recognized the thought required by the text.

ΚΑῚ ἘΔΌΘΗΣΑΝ ΑὐΤΟῖς ἙΠΤᾺ ΣΆΛΠΙΓΓΕς. The purpose becomes immediately manifest to John; cf. Rev_8:6-7 sqq. To the inhabitants of heaven, who, after the opening of the seal, see how to those chief angels trumpets are given, the vast significance of this matter is clear in advance: hence their silence.

[2410] Cf. Rev_6:1-2; Rev_6:5; Rev_6:8; Rev_6:12.

[2411] Ebrard.

[2412] Arct., Herd., Rinck.

[2413] I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.

[2414] De Wette, Stern.

[2415] Aret., Ew.

[2416] Rev_4:5.

[2417] C. a Lap., Beng.

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 8:2 . “The seven angels who stand before God” are introduced as familiar figures ( cf. Lueken 36 f., R.J. 319 f.); they belonged to pre-Christian Judaism ( Tob 12:15 , “I am Raphael, one of the seven holy angels, which present the prayers of the saints, and go in before the glory of the Holy One”), and are associated with trumpets (1Th 4:16 ). According to the Targ. on 2Ch 33:13 when Manasseh prayed, all the angels who superintend the entrance of prayers went and closed every approach, to prevent his petition reaching heaven; in Chag. 13 b the prayers of the righteous are offered by Sandalphon ( cf. Longfellow’s Sandalphon , and contrast Heb 7:25 ). This septet of distinguished angels belongs to the circle of ideas behind Rev 1:4 , Rev 4:5 , Rev 5:6 ; but the author as usual prefers vividness and variety to homogeneity. He uses them for minatory purposes, assigning to “another angel” their characteristic function (Rev 8:3 ) in Jewish tradition. The alteration of figure at this point is deliberate. The certainty of divine decrees is suggested by the figure of seals; but now that the prophet is describing the promulgation of the actual events presaged in the book of Doom, he, like the author of 4 Esdras (? cf. Lat. of Rev 5:4 ), employs the figure of angels with trumpets of hostile summons and shattering alarm. The final series (ver 15 16.) in which these decrees are executed, is aptly described under the figure of bowls or vials drenching the earth with their bitter contents ( cf. Bovon, Nouv. Test. Théol. ii. 503). The trumpet, as a signal for war, is naturally associated with scenes of judgment (reff.). “ Power , whether spiritual or physical, is the meaning of the trumpet, and so, well used by Handel in his approaches to the Deity” (E. Fitzgerald’s Letters , i. 92). Trumpet to lip, the angels now stand ready. They are set in motion by a significant interlude (Rev 8:3-5 ).

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

Rev 8:2; Rev 8:6 to Rev 11:19. THE SEVEN TRUMPETS

2. οἵ ἐνώπιον τοῦ θεοῦ ἑστήκασιν. ἑστήκασιν is in its natural place in ordinary Greek; in this Book we should expect to find it, if at all, before ἐνώπιον τοῦ θεοῦ: οἱ ἐνώπιον τοῦ θεοῦ without construction would be less surprising. The phrase is probably a designation of seven Angels (commonly, perhaps correctly, called Archangels) who permanently enjoy special nearness to God: “the Angels of the Presence.” We have in Tob 12:15 an evidence of popular Jewish belief as to these Angels; St John’s vision is expressed in terms of that belief, and, it may fairly be thought, sanctions it with his prophetic authority.

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.

Which appear before him as his ministers.

Now followeth the third branch of the common history, as even now I said: which is the execution of the judgments of God upon the world. This is first generally prepared unto verse 6, then by several parts expoundeth according to the order of those that administered the same unto the end of the Chap. following. Unto the preparation of this execution are declared these things: first, who were the administers and instruments thereof in this verse. Secondly, what is the work both of the Prince of Angels giving order for this execution, thence unto verse 5, and of his administers in verse 6. The administers of the execution are said to be seven Angels: their instruments, trumpets, whereby they should as it were sound the alarm at the commandment of God. They are propounded seven in number, because it pleased God not at once to pour out his wrath upon the rebellious world, but at divers times, and by piecemeal, and in slow order, and as with an unwilling mind to exercise his judgments upon his creatures, so long called upon both by word and signs if happily they had learned to repent.

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

the seven angels--Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare Luk 1:19, "I am Gabriel, that stand in the presence of God."

stood--Greek, "stand."

seven trumpets--These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (Rev 6:10). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by Rev 11:15, Rev 11:18, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (Rev. 13:1-18; Rev 16:10; Rev 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (Rev 8:7-13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The seven angels which stood before God] Probably the same as those called the seven Spirits which are before his throne, Re 1:4, where see the note. There is still an allusion here to the seven ministers of the Persian monarchs. See Tobit 12:15.

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

(2) THE VISIONS INTRODUCED BY THE SOUNDING OF SEVEN TRUMPETS.—The series of visions which is now introduced extend to the close of the eleventh chapter. There are some features which may be noticed here. There is a marked correspondence of arrangement between these and the visions of the seals. As there, so here, there are introduced two subordinate visions towards the end of the series. The sixth seal was followed by the vision of the one hundred and forty-four thousand and the countless multitude: the sixth trumpet is followed by the vision of the little book and the seven thunders and the measurement of the temple of God (Revelation 10 and Rev_11:1-14). The general intention of these interposed visions is similar. In both cases they seem designed to give us an insight of the life within the life of Christ’s Church. The main visions give us more external aspects; the interposed visions show the inner and more spiritual aspects. Thus the seals show the great outer features of world and Church history—the war, controversies, the famine and barren dogmatism, the death, and deathlike externalism, the persecutions and sorrows and revolutions of on-coming history; the interposed visions of Revelation 7 show us the calm and strength and the victory of the children of God. So also with these visions of the trumpets. 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. Another similarity between the seals and the trumpets is to be found in the separation between the first four and the last three. The first four trumpets, like the first four seals, are grouped together. The first four seals are introduced by the cry “Come”; the first four trumpets are followed by judgments on natural objects—the earth, the sea, the rivers, the lights of heaven—while the last three have been described as woe trumpets, being introduced by the thrice repeated cry of “Woe” (see Rev_8:13). There is thus a correspondence of arrangement in the two series of visions; but their general import is very different. 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 into 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 the 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 l he wondrous providences which the history of the world discloses we may hear the trumpet-voice which heralds the kingdom of Christ, to which the Church is hearing 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 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.

And I saw the seven angels . . .—Better, And I saw the seven angels which stand (not “stood”) before God; and there were given to them seven trumpets. “The seven angels:” Who are these? The usual answer is that they are seven angels (or, according to some, archangels) distinguished among the myriads round the throne. The passages referred to in support of this view are two—one from the Apocryphal Book of Tobit, “I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One” (Tob_12:15); the other, the well-known passage from St. Luke, “I am Gabriel, that stand in the presence of God” (Luk_1:19). This may be true, and the emphatic article (the seven angels) gives the view some support, but seeing that the number seven is to be taken throughout the book as symbolical, and not literal, it is perhaps better to view the seven angels as representatives of the power of God over the world. They are the seven, the complete .circle of God’s power in judgment; for as we do not take the seven-spirits to be literally seven spirits, but symbols of the complete and manifest influence of the one Holy Spirit, the third person in the glorious Trinity, so neither need we infer from the mention of the seven angels here that they are literally seven preeminent angelic personages, but rather regard them as symbols of that complete and varied messenger-force which God evermore commands.

Seven trumpets.—It will help our understanding of the symbol here employed to recall the occasions on which the trumpet was used. It was used to summon the people together, whether for worship, or festival, or war, “for the calling of the assembly, and for the journeying of the camps.” “When they shall blow with them (the trumpets), all the assembly shall assemble themselves to thee (Moses) at the door of the tabernacle of the congregation” (Num_10:4-8). For journeying an alarm was to be blown (Num_10:6). “And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies” (Rev_8:9). And as for war, so also on festival days the trumpets were blown: “Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God.” The reader will remember other illustrations. When the people were assembled to hear the Ten Commandments the voice of the trumpet sounded long, and waxed louder and louder (Exo_19:19). The feast held on the first day of the seventh month was “a day of blowing the trumpets” (Num_29:1) among the people who would blow up the trumpet in the new moon, in the time appointed, on their solemn feast day (Psa_81:3). At the siege of Jericho seven priests bore before the ark seven trumpets of rams’ horns, and on the seventh day the priests blew with the trumpets (Jos_6:4-5). For assembling, for journeying, for war, the sound of the trumpets was heard. The judgments which follow the blowing of the trumpets in this series of visions are the trumpet-toned calls of God, summoning mankind to assemble to the true tabernacle, bidding His people go forward, and announcing the overthrow of His adversaries. Every judgment, on earth, or sea, or river, by war, or by invasion, is a call which bids men listen to the still small voice, which they have neglected, perhaps resisted. Every judgment should rouse the true servant to greater vigilance and further advance: it is an alarm sounded on the great battle-field of life. Miracles have been called the alarm bells of the universe; no less are the strange and startling events of the world’s history the alarm notes blown by God’s angels across the world, to remind us of the war in which every citadel of evil must inevitably fall. It is mainly, then, as an alarm of war that these angel- trumpets are sounded. The land of promise is to be rescued from the tribes and peoples who corrupt it. As the Canaanites of old were swept away lest their wickedness, increasing beyond measure, should spread abroad a moral death, so are the judgments of these trumpets sent to undermine, purge away, and finally to destroy all evil powers which destroy the earth (Rev_11:18). We may hear, then, in “each blast of the symbolical trumpet a promise and instalment of the victory” for which the groaning and travailing creation yearns, and which will be the banishment of earth’s destroyers, and the manifestation of the sons of God.

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

And I saw the seven angels,.... Not the seven spirits of God, Rev 1:4; their names, as well as their office, differ; nor the ministers of the word, though these are often called angels in this book, and blow the trumpet of the Gospel, and lift up their voice like a trumpet; but the angelic spirits, and these either evil ones, since they are the executioners of wrath and vengeance, and bring judgments on the earth; and who, are sometimes said to stand before God, Kg1 22:21; or rather good angels, who are sometimes ministers of divine wrath; see Sa2 24:16; "seven" of them are mentioned, as being a proper number for the blowing of the seven trumpets, which would complete all the woes that were to come upon the world, and in allusion to the seven princes the eastern monarchs used to have continually about them, Est 1:14, as it follows:

which stood before God; and denotes their nearness to him, and familiarity with him, they always behold his face; and their service and ministrations, and their readiness to execute his will: the allusion is to the two priests standing at the table of fat, with two silver trumpets in their hands, with which they blew, and another struck the cymbal, and the Levites sung, which was always done at the time of the daily sacrifice (p):

and to them were given seven trumpets: everyone had one; and which were an emblem of those wars, and desolations, and calamities, which would come upon the empire, and upon the world, at the blowing of each of them; the trumpet being an alarm, preparing for, proclaiming, and introducing these things; Jer 4:19; these are said to be given them; either by him that sat upon the throne, about which they were; or by the Lamb that opened the seal; and shows that they did nothing but what they had a commission and order to do. Here is manifestly an allusion to the priests and Levites blowing their trumpets at the close of the daily sacrifice, and at the offering of incense (q) as before observed.

(p) Misn. Tamid. c. 7. sect. 3. (q) Maimon. Hilch. Tamidin, c. 6. sect. 5.

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

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

Ver. 2. Which stood before God] In a waiting posture, ready pressed to do his pleasure.

Seven trumpets] To be sounded several times, to show that God suffereth not his whole wrath to arise at once against his creatures, but piecemeal and by degrees; proving if peradventure they will repent and recover out of the snare of the devil, who are taken captive by him at his will.

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 I saw the seven angels which stood before God - Prof. Stuart supposes that by these angels are meant the “presence-angels” which he understands to be referred to, in Rev 1:4, by the “seven spirits which are before the throne.” If, however, the interpretation of that passage above proposed, that it refers to the Holy Spirit, with reference to his multiplied agency and operations, be correct, then we must seek for another application of the phrase here. The only difficulty in applying it arises from the use of the article - “the seven angels” - τοὺς tous as if they were angels already referred to; and as there has been no previous mention of “seven angels,” unless it be in the phrase “the seven spirits which are before the throne,” in Rev 1:4, it is argued that this must have been such a reference. But this interpretation is not absolutely necessary. John might use this language either because the angels had been spoken of before; or because it would be sufficiently understood, from the common use of language, who would be referred to - as we now might speak of “the seven members of the cabinet of the United States,” or “the thirty-one governors of the states of the Union,” though they had not been particularly mentioned; or he might speak of them as just then disclosed to his view, and because his meaning would be sufficiently definite by the circumstances which were to follow - their agency in blowing the trumpets.

It would be entirely in accordance with the usage of the article for one to say that he saw an army, and the commander-in-chief, and the four staff-officers, and the five bands of music, and the six companies of sappers and miners, etc. It is not absolutely necessary, therefore, to suppose that these angels had been before referred to. There is, indeed, in the use of the phrase “which stood before God,” the idea that they are to be regarded as permanently standing there, or that that is their proper place - as if they were angels who were particularly designated to this high service. Compare Luk 1:19; “I am Gabriel, that stand in the presence of God.” If this idea is involved in the phrase, then there is a sufficient reason why the article is used, though they had not before been mentioned.

And to them were given seven trumpets - One to each. By whom the trumpets were given is not said. It may be supposed to have been done by Him who sat on the throne. Trumpets were used then, as now, for various purposes; to summon an assembly; to muster the hosts of battle; to inspirit and animate troops in conflict. Here they are given to announce a series of important events producing great changes in the world as if God summoned and led on his hosts to accomplish his designs.

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

The seven angels which stood before God; the seven mentioned hereafter, which blew with the trumpets; for we presently read, that

seven trumpets were given to them. Trumpets were used to call the people together, to proclaim festivals, and in war. The use of these trumpets we shall hereafter read, which was to proclaim the will and counsels of God, as to things to come.

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

2. I saw… seven angels which stood—From this phraseology, Stuart identifies them with “the seven presence-angels,” or amshaspends of the Persians. He quotes the words of Raphael, in the apocryphal Book of Tobit: “I am… one of the seven angels… which go in and out before the glory of the Holy One.” And so, also, he quotes the seven “watchers” of the Book of Enoch, who wait and watch for the divine commands. Alford draws the strong inference that the existence of these angels is a part of the additional revelation derived by the Jews from the captivity. See our note on Mat_1:20. Hengstenberg takes a different view. He shows that there are, indeed, ranks and gradations of angels: “For God’s creations are no democratic chaos.” He quotes the seraphim of Isaiah 6; the “angel-princes” of Dan_10:13; the “thrones, dominions, principalities, powers,” of St. Paul; also 1Pe_3:22, and Jude Rev_8:8, in proof of these ranks. Yet this particular seven he believes to be only occasional, arising from the sevenfold arrangements of the book, and this seven would indeed have been ten, had there been ten trumpets. Agreeing with Hengstenberg in this occasional character of the seven, and in the existence of angel ranks, we doubt whether this standing implies any permanent rank of this seven. The seven had been standing before John saw them; and they had stood before the throne for a definite purpose; namely, the receiving and blowing the trumpets. They stood before the theophanic throne just as the another angel, Rev_8:3, stood before the altar, both to perform a given task. The Greek for stood is in the perfect tense, who have stood, or have been standing. Just so in Rev_8:5, took is perfect—has taken. The seer’s eye watches and tells what has been done, as soon as it is done. So, “I saw the seven angels who have been for some time standing” to receive the trumpets.

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

Vers. 2-6 form a preface to the vision of the trumpets, and serve both to connect this vision with what has gone before, and to indicate the cause of this further revelation. The series of mysteries embraced under the seals is completed, and has so far accomplished its purpose, which is to fortify the patience of the saints by the assurance of God"s providence and their ultimate victory and reward. But this is only one part of the seer"s mission; there is not only a message of encouragement to the faithful, but a warning for the worldly and apostate. No doubt the same ground is covered to some extent by both announcements; since what is encouragement and hope for the righteous is judgment for the wicked. But whereas, in the vision of the seals, the punishment of the wicked holds a subsidiary place, being only introduced for the purpose of demonstrating God"s protection of the just, in the vision of the trumpets the destruction of the ungodly is the main theme, being intended, like the denunciations of the prophets of old, for a warning to those in sin, if haply any may yet be saved. It may, indeed, be said to be an answer to the cry in Rev_6:10, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" The same lout suffering delay of vengeance tempts the "foolish body" to say in his heart, "There is no God." While by the vision of the seals God is careful not to break the bruised reed, in the vision of the trumpets he vouchsafes a call to those who are less deserving of his consideration and mercy.

(1) The trumpets then form a series of visions denouncing God"s judgments against the wicked.

(2) They form an independent vision, and do not grow out of the seventh seal, in the sense of portraying what is intended to be disclosed under that seal. The number seven, alike in the case of the seals and in that of the trumpets, indicates the complete nature of each series, which is moreover demonstrated by their general character.

(3) The incidents depicted are synchronous with those of the seals; that is to say, they relate to the history of mankind front the beginning to the end of time and the commencement of eternity.

(4) As in the case of the seals, they are general indications of God"s judgments; and though particular events may be partial fulfilments, the complete fulfilment is in all time.

(5) In their general features there are some points of resemblance and some of difference on a comparison with the seals.

(a) They may be divided into groups of four and three. In both visions the first group of four deals more immediately with the natural world, the last group of three has more connection with the spiritual life.

(b) They terminate in a similar way, in the victory of the redeemed, who sing the praises of God.

(c) In both, greater elaboration or episode occurs after the sixth revelation.

(d) The nature of the seventh seal is undisclosed, and this is to a certain extent paralleled in the trumpets by the silence concerning the third and last woe.

(e) In consonance with the general purpose of the trumpets, there is no preliminary assurance of victory as with the first seal; this is reserved to the end.

(6) Several reasons may be suggested for the employment of the figure of trumpets, by which to announce each vision.

(a) It was the instrument in use among the Israelites for assembling people, either for warlike or peaceful purposes. (cf. Num_10:1, Num_10:9, Num_10:10)

(b) It was thus intimately connected with solemn proclamations or the delivery of God"s messages of judgment or warning, and is thus used in the New Testament in describing the judgment day. (cf. Lev_25:9 Amo_3:6 1Co_15:52 1Th_4:16)

(c) The use of trumpets on seven days at the destruction of Jericho, the type of all that is worldly, may have suggested the form of the vision here, in the announcement of the judgment and destruction of the world.

And I saw the seven angels which stood before God; and to them were given seven trumpets; which stand (Revised Version). "And I saw" introduces the new vision, as in Rev_5:1 Rev_6:1, etc. Probably not during the silence (as Alford), but subsequent to it. "The seven angels" probably refers to a particular order of angels, or rather to those with a special mission; though, with our limited knowledge, it is impossible to determine exactly who they are or what their mission is. The passage in RAPC Tob 12:15 is so similar as to be at once suggested: "I am Raphael, one of the seven holy angels which present the prayers of the saints." But here the seven do not present the prayers of the saints, but another angel does so (ver. 3). De Wette and others think the seven are archangels. (cf. 1Th_4:16, "With the voice of the archangel, and with the trump of God Arethas, Ewald, etc., identify them with "the seven Spirits of God". (Rev_1:4 Rev_4:5 Rev_5:6) Others incline to the opinion that the seven are only distinguished from the other angels by being the seven who sound the trumpets, just as four others are alluded to in Rev_7:1. (On the use of the number seven, see above; also on Rev_1:4 Rev_5:1, etc.)

The ministry of angels.

"And I saw the seven angels." These holy beings are continually spoken of in Scripture, and in no book of the Bible more frequently or emphatically than in this. From their first mention in connection with the touching story of Hagar and her child, which we read of in Genesis, down to their constant ministry, now of mercy, now of terror, which we read of in these closing pages of the Bible, we are continually meeting with references to them. It, therefore, cannot but be important to us to understand what we may on this most interesting but most mysterious subject. For we cannot think that their work and ministry are finished, and that now they have nothing to do with us, nor we with them. We feel sure that the reverse is the truth. True, there has been much of mere imagination in the representations that have been given of angels by poets and painters both. They have been the makers of men"s common ideas concerning angels, and have caused not a little misunderstanding and misreading of the Scriptures on this theme. Jewish fables and legends of various kinds have been mingled with the plain teaching of God"s Word, and hence the whole subject has come to be wrapped in a haze of difficulty and doubt, leading, in many cases, to complete denial of the existence of angels at all. But a careful study of the Scriptures will show that the truth as to the angels is one full of consolation and of sacred impulse; of solemn warning also; in short, that it is part of that truth which is "profitable for doctrine, for reproof," etc. Consider

I THE REALITY OF THE ANGELIC WORLD. And there can be no doubt but that

1. The Scriptures plainly assert it. They are spoken of there in clear and positive manner as to their high dignity, their sanctity, their power, their blessedness, their heavenly home, their employments, their vast numbers, and their immortality. All this is told of the holy angels. But there are evil angels likewise, who are represented as serving under their prince Satan, as the holy angels serve under God. They are evil and wretched, and full of all malignity and wickedness.

2. And all this is not mere accommodation, on the part of the Scriptures, to popular ideas and beliefs. This has been long and loudly asserted. No doubt there were all manner of strange beliefs on the subject of the spirit world. The ancients peopled the universe around with all kinds of strange inhabitants, and the Jews were only less credulous on these matters than the heathen around. Hence it is said that our Lord and his apostles accommodated themselves to these ideas, and represented the various facts of nature and providence as if angels or demons were employed about them, but not teaching that such actually was the case. But this theory has only to be stated for its untenableness immediately to appear. And the plain teaching of Scripture would have been more readily received had not poets and painters those mighty manufacturers of so much, and manifold, and often mischievous mistake persisted in always representing angels in one way beautiful youths with wings. Milton is very great upon their wings. But the result of this has been to relegate the whole doctrine of angels to the region of myth and imagination, and to rob the Church of the comfort and help the real truth as it is given in the Bible would afford. The fancies and fables of heathendom were but one more out of the many instances in which, as St. Paul describes them, they were feeling after the truth.

3. And why should there be any doubt as to the reality of angels? Is not all life, from the lowest zoophyte up to the most gifted of the sons of men, one continual ascent? But why should the progression halt with us? why should there not be an ascent beyond, as there is up to, ourselves? All analogy leads us to think there is, and to be on the look out and expectation for orders of beings that may span the vast distance which must forever separate us and God. The Bible and analogy confirm one another. But a more important and difficult inquiry relates to

II THEIR NATURE, ORIGIN, AND HISTORY. Who and what are they?

1. Much has been assumed concerning them, but resting on very slender foundations; as:

(1) That they existed long before the creation of man, in vast throngs, sinless and blessed, in attendance upon God.

(2) That they were altogether different in nature from man.

(3) That some of them kept not their first estate, and hence are reserved in chains unto the judgment of the great day.

(4) That Satan, their chief, dared to rival God, and with his confederates to "defy the Omnipotent to arms." Milton represents Satan as telling how God"...to be avenged, And to repair his numbers thus impaired, Whether such virtue, spent of old, now failed More angels to create (if they at least Are his created) or to spite us more, Determined to advance into our room A creature formed of earth, and him endue With heavenly spoils (our spoils).

But may it not be that:

2. Angels are perfected men the spirits of the just made perfect"? Young, the author of the "Night Thoughts," thus sets forth this belief"Why doubt we, then, the glorious truth to sing? Angels are men of a superior kind; Angels are men in lighter habit clad, High o"er celestial mountains winged in flight, And men are angels loaded for an hour, Who wade this miry vale and climb with pain And slippery step, the bottom of the steep.

But on such a theme as this we want Scripture, and not poetry, to tell us what we are to believe; and from Scripture we gather:

(1) That there is no being higher in nature than man except God himself. For man was created in the image and likeness of God. Now, is an angel more than this? Could he be more without being God? Hence, however blessed and glorious the condition of angels may be, in nature they are not and cannot be higher than man.

(2) And if they be a different order of beings from men, beings of another nature and kind, why, then, were men created at all? If the motive of our heavenly Father in creating man was, as we believe it to have been, to gather round him a race of pure, holy, happy beings, his children, on whom he might lavish his love, and in whose blessed companionship he might forever rejoice; if there were already such a race of beings in existence, why was man formed? Why was he made to pass through all the manifold miseries of this life, its unnumbered sins and sorrows, if already there were an infinite host who from the first were already what man can only become after so many and so great struggles and trials and cares? If all the sanctity and blessedness of the angelic character could exist without all man"s preliminary sorrow, for what reason, then, was unhappy man created? But if, on the other hand, it be true that there is no other entrance to the angelic state than this weary life of ours, and if in order that we may be angels it is necessary that we first be men, then the mystery of life, often so mournful a mystery, has some light shed upon it, and we can bear it more patiently. But if all that man is to be could be attained without his trials, as on the common belief in regard to angels it could, then, may we not ask, "To what purpose is this waste?

(3) These angels are in Scripture called men. See the angel that wrestled with Jacob; that appeared to Joshua, to Manoah; the three angels that came to Abraham, are called "the three men;" the angel that appeared as a writer to Ezekiel and passim both in the Old Testament and in the New Testament.

(4) And there is no proof that they were only men in appearance and not in reality. Why should they not be what in appearance and name they seem to be?

(5) And our Lord said that in the resurrection we shall be "as the angels." And in the Epistle to the Hebrews we are said to have "come to... myriads of angels, to the general assembly and Church of the Firstborn,... and to the spirits of the just made perfect." But do not these three expressions tell of different facts in connection with, not different, but the same persons? Certainly "the spirits of just men made perfect" are the same as "the general assembly and Church of the Firstborn," and if so, they are the same as the "myriads of angels.

3. And all this is not set aside by the statements in 2 Peter and in the Epistle of Jude. In both these Epistles it is said that God "spared not the angels that sinned, but cast them down into hell." It is on these statements, amplified and enlarged by Milton and others, that the popular belief is based. But it is to be noted that the two statements in these Epistles are but copies one of another or of some common document. Place the passages side by side, and this will be evident, the writer of 2 Peter probably copying from Jude. And it is not to be forgotten that the canonical authority of these two Epistles is the least and lowest of all the Scriptures. But even were it not so, the source whence their statements on this question are taken is well known. They are a quotation from the apocryphal Book of Enoch a book of no authority and little worth, but which was familiar to those to whom these Epistles were written; and, hence, illustrations drawn from it, whether true or not, would serve the writers" purpose, and are therefore made use of. It therefore cannot be allowed that these two isolated statements though they are one rather than two, and of such doubtful authority should set aside what Scripture and reason alike teach on this most interesting theme.

CONCLUSION. See some of the consequences of this understanding concerning the angels.

1. The future life becomes far more real to us. For now that we have identified the angels, as we think has been done, with "the spirits of just men made perfect," we are delivered from that vagueness of idea as to those who have gone away from us through their having died in the Lord. They are no longer formless, incorporeal, unimaginable beings, mist and cloud-like rather than human, but we know that it is as the disciples believed the angel, the spirit of their Master resembled him. His resurrection body did resemble his former material body so that he could be recognized as we know he was.

2. And we know some of the occupations of that heavenly state. So long as we regarded angels as a different order of beings from redeemed men, we could not regard their work as that which one day shall be ours. But looking upon them as ourselves as "we shall be," we can see what vast store of holy employ and sacred service awaits us. See their manifold service as shown in this chapter only. Heaven is not an everlasting sitting on "green and flowery mounts," an "eternity of the tabor," as one has described it, but a life of holy and blessed service for God and for man. S.C.

The trumpet-symbol.

"To them were given seven trumpets." Many instruments of music are mentioned in the Bible, but the trumpet is the one that stands out prominent amidst them all. There are stringed instruments, of which the chief is the harp; and there are those whose sound is produced by striking the stretched skin of which they are made, as the cymbals; but none are named so frequently as the trumpet. In Num_10:1-10 there are given express commands for their construction, and throughout the Bible, from the giving of the Law at Sinai down to the sounding of the last trump, and this vision of the seven trumpets, we continually meet with them. We are, therefore, justified in attaching significance to them and regarding them as symbolizing truths God would have us learn. For he commanded both their making and their use. They played a prominent part in connection with the divinely ordained worship both of the tabernacle and the temple, and the whole land of Israel echoed at divinely appointed seasons with their spirit-stirring notes. A glance at a concordance will show bow constantly and on what occasions they were used. What, therefore, may we learn from them? They teach

I GOD HAS A MESSAGE FOR US. Had they been a merely man-devised instrument, we could not have said this; but when we find that they were adopted by God in his service, we cannot err in regarding their clear, loud notes as telling of his message and will. And, in fact, they were used to indicate to Israel the advent of seasons of worship the new year, the new moon, the jubilee, and other occasions when God commanded his people to render special service. And these special messages remind us of God"s great message to mankind, which he has given to us in his Word. He has not left us unthought of, uncared for, uninformed. It was not likely that he would. He has made known to us his will.

II THE MANNER OF THAT MESSAGE. Such truths as these are suggested by this trumpet-symbol.

1. How urgent! The trumpet blast was startling, arousing; its clear, loud note penetrated the dullest ear, and reached those afar off, and forced all to listen. And such message of urgency God"s Word brings to us. "Awake thou that sleepest, and arise from the dead! so it speaks to us. "How shall we escape if we neglect," etc.? It is no mere matter of indifference, but life and death hang upon it. And:

2. How warlike! The trumpet note was emphatically the music of war. Jeremiah (Jer_42:14) represents as a blessed condition not then attainable, and a land all unlike his own, "where we shall hear no sound of trumpet." And in this vision of the seven trumpets war is their most prominent meaning. And thus we are reminded of our Lord"s words, "I came not to send peace on earth, but a sword." God"s Word is a battle summons, a call to "fight the good fight of faith." It is what we do not like, but which we must accept, would we share those rewards which are given "to him that overcometh.

3. How terrible! The hosts of Midian fled in dismay when the blast of Gideon"s trumpet burst on their startled ears. Terror seized on them and made them an easy prey. And in this chapter it is the terribleness of the judgments of God upon his enemies which the seven trumpets tell of. And God"s Word is terrible to those who know him not. The Bible is a dreadful book to the impenitent man when awakened, as one day he will be, to his real condition before God. It is like the prophet"s scroll to him, written within and without, of sorrow, lamentation, and woe. To the froward it shows itself froward. But:

4. How animating to the hearts of the people of God! The trumpet, like the loud cheering of troops as they dash forward in the fight, heartens them; and the trumpet sound was designed to do this. And God"s Word is full of heart-cheering truth to all them that trust in him. And:

5. How joyful was the sound when it proclaimed, as so often the trumpet did, the advent of some glad festival, some "acceptable year of the Lord," the jubilee especially! And in the Feast of Tabernacles the general hilarity was heightened by the frequent sounding of the silver trumpets by the priests. "Blessed are the people that hear the joyful sound this is said of God"s message of grace, and such joyful sound is the characteristic note of the gospel. And:

6. flow irresistible is the trumpet sound! The lofty massive walls of Jericho fell down fiat before the trumpet blast. The dead, so insensible to all else, shall hear that call; "for the trumpet shall sound, and the dead shall be raised." "All that are in the graves shall hear his voice, and shall come forth." And so today where God"s Word comes in power, dead hearts are roused and sleepers awake. O blessed power of God"s Word, that it will, it must, have obedience rendered to it! "He speaks, and it is done; he commands, and it stands fast." But if resisted now as too often it is the obedience that will have to be rendered at the last will be to the word, "Depart, ye cursed!" But now it bids us "come." Let us hear that. S.C.

Vers. 2-5. The effectual prayer.

A new series another opens upon the view of the holy seer. These are scenes in which is symbolically represented the method by which the Divine providence will execute those sovereign purposes which are specially contemplated in the redemption of the persecuted Church in its struggle with the various developments of evil in the world. Not always does evil present itself as an antagonistic power. It is soft, subtle, and alluring, drawing the feet of the unwary believer into ruinous paths by "the baits of pleasing ill." This aspect comes into prominence in the course of the revelation. But, as the book is an unfolding of the methods of conquest in all the conditions of danger, so now those which relate to the progressive triumph of the truth of the providential chastisements, are set in order. The space over which the sounding of the trumpets reaches is great; the seventh in Re 11 declaring, as in other places, the final triumph, and so completely rounding another setting forth of the one idea of the book the triumph of Messiah, "conquering, and to conquer." Another series of "seven" is before us angels," having "seven trumpets;" but "another angel" is first and intermediately present, having a golden censer, with the incense of which mingles "the prayers of the saints." Afterwards, from the same censer, coals of fire are taken and cast on the earth, and "thunders, and voices, and lightnings, and an earthquake" follow. They are represented to us in vast cosmical changes, the disturbances of the affairs of men in answer to the cry for judgment. But the judgement of the Lord need not always be of severity certainly the end of the Lord is to be very pitiful. Mercy, redemption, recovery, salvation, blessing, are the ultimate ends in view. Thus must all be interpreted. The lesson taught is the certain Divine response to humble prayer. Here the Church finds

I ENCOURAGEMENT TO PERSEVERING INTERCESSION on behalf of the ungodly and unsubdued world.

II A MOTIVE TO PATIENT ENDURANCE of the antagonism which evilness always suggests. Evil is at enmity against righteousness, even though it be not violent in its methods.

III A HELP TO FAITH. Faith has respect to the promise of God, and beholds its fulfilment. Here the setting forth of the Divine response to prayer becomes the cheering encouragement to perseverance.

IV A STIMULUS TO UNWEARIED LABOUR. If the certainty of success is not the ground of faith, it is its appropriate stimulus. Thus is the Church in all ages to be cheered. R.G.

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

And I saw - The seven trumpets belong to the seventh seal, as do the seven phials to the seventh trumpet. This should be carefully remembered, that we may not confound together the times which follow each other. And yet it may be observed, in general, concerning the times of the incidents mentioned in this book, it is not a certain rule, that every part of the text is fully accomplished before the completion of the following part begins. All things mentioned in the epistles are not full accomplished before the seals are opened; neither are all things mentioned under the seals fulfilled before the trumpets begin; nor yet is the seventh trumpet wholly past before the phials are poured out. Only the beginning of each part goes before the beginning of the following. Thus the epistles begin before the seals, the seals before the trumpets, the trumpets before the phials. One epistle begins before another, one seal before another, one trumpet especially before another, one phial before another. Yet, sometimes, what begins later than another thing ends sooner; and what begins earlier than another thing ends later: so the seventh trumpet begins earlier than the phials, and yet extends beyond them all. The seven angels which stood before God - A character of the highest eminence. And seven trumpets were given them. - When men desire to make known openly a thing of public concern, they give a token that may be seen or heard far and wide; and, among such, none are more ancient than trumpets, Lev. xxv, 9; Num. x, 2; Amos iii, 6. The Israelites, in particular, used them, both in the worship of God and in war; therewith openly praising the power of God before, after, and in, the battle, Josh. vi, 4; 2 Chron. xiii, 14, &c. And the angels here made known by these trumpets the wonderful works of God, whereby all opposing powers are successively shaken, till the kingdom of the world becomes the kingdom of God and his Anointed. These trumpets reach nearly from the time of St. John to the end of the world; and they are distinguished by manifest tokens. The place of the four first is specified; namely, east, west, south, and north successively: in the three last, immediately after the time of each, the place likewise is pointed out. The seventh angel did not begin to sound, till after the going forth of the second woe: but the trumpets were given to him and the other six together; (as were afterward the phials to the seven angels;) and it is accordingly said of all the seven together, that "they prepared themselves to sound." These, therefore, were not men, as some have thought, but angels, properly so called.

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

angels (See Scofield "Heb 1:4").

trumpets These are trumpets of angels; contrast "the trump of God" 1Th 4:16; 1Co 15:52; Joe 2:1; Amo 3:6.

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

Observe here, 1. The readiness of the holy angels to execute the will of God at all times: They stand before God, namely, to minister at his pleasure, and to execute judgments at his command; whether these were good angels or bad, it is not material to dispute, seeing God makes both the executioners of his judgments when he pleases.

Observe, 2. The number of these angels, they were seven, and no more, because it pleased not God to pour down his whole wrath at once upon the rebellious world, but at divers times, and gradually.

Observe, 3. That to these seven angels were given seven trumpets to publish God’s judgments to the world. These trumpets signified that God would proceed against the world in fearful hostility, and appear against it as an enemy to battle, proclaiming as it were open war, with sound of trumpet, and beat of drum, and hanging out a flag of defiance against it.

The patience of God, though lasting, will not be everlasting. These sounding the alarm of judgments before they did inflict these following dreadful judgments upon the world, shows that God warns before he strikes: he doth usually pre-admonish before he punisheth. Judgment is his strange work, he delights not in it: but when sin calls upon him to arise out of his place, to punish the inhabitants of the earth for their iniquity, he doth it with unspeakable reluctancy and regret, like a tender-hearted father, with a rod in his hand, and tears in his eyes.

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

2. And I saw. Thus John introduces the vision of each seal. The vision is not the silence in heaven, but what John saw. On this point some commentators make a mistake here. What he saw was the seven angels which stand before God; that is, the angels who act as his immediate ministering servants, to whom were given seven trumpets. The seventh seal, therefore, embraces these angels and their trumpets, and all they do in the following verses belongs to this seal. The seventh and last seal will not be exhausted until the seven trumpet angels have discharged their mission.

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.

2.] First appearance of the seven trumpet angels. And I saw (viz. during the symbolic silence, at the end of the half-hour. What now follows is not to be considered as in the interpretation chronologically consequent upon that which was indicated by the seals, but merely as in the vision chronologically consequent on that course of visions. The evolution of the courses of visions out of one another does not legitimately lead to the conclusion that the events represented by them are consecutive in order of time. There are other and more important sequences than that of time: they may be independent of it, or they may concur with it) the seven angels which stand before God (cf. Tobit 12:15, ἐγώ εἰμι Ῥαφαήλ, εἷς ἐκ τῶν ἑπτὰ ἁγίων ἀγγέλων οἳ προσαναφέρουσι τὰς προσευχὰς τῶν ἁγίων καὶ εἰσπορεύονται ἐνώπιον τῆς δόξης τοῦ ἁγίου. The agreement is not entire, inasmuch as here another angel, and not one of the seven, presently offers the prayers of the saints. These are not the archangels, as De W. and Stern, nor are they the seven spirits of ch. 4:5, as Aret. and Ewald: nor again are they merely seven angels selected on account of the seven trumpets, as Hengstb. and Ebrard: this is entirely precluded by the article τούς. It is clear that the passage in Tobit and the words here refer to the same matter, and that the fact was part of that revelation with regard to the order and employments of the holy angels, which seems to have taken place during the captivity), and there were given to them seven trumpets (understand, with intent that they themselves should blow them). And another angel (not to be identified with Christ, as is done by , Vitringa, Calov., al., and recently by Elliott: for thus confusion is introduced into the whole imagery of the vision. In ch. 5:8, we have the twenty-four elders falling down with vials containing the prayers of the saints: here we have an angel offering incense that it may mingle with the prayers on the heavenly altar. Any theological difficulty which belongs to the one belongs also to the other; and it is a canon which we must strictly observe in interpretation, that we are not, on account of any supposed doctrinal propriety, to depart from the plain meaning of words. In ch. 7:2 we have ἄλλος ἄγγελος in the sense of a created angel (see note there): and would it be probable that St. John would after this, and I may add with his constant usage of ἄγγελος throughout the book for angel in its ordinary sense, designate our Lord by this title? There is something to me far more revolting from theological propriety in such a supposition, than in an angel being seen in the heavenly ministrations offering incense to mix with the prayers of the saints. It ought really to be needless to remark, in thus advocating consistency of verbal interpretation, that no countenance is hereby given to the invocation of angels: the whole truth of their being and ministration protesting against such an inference. They are simply λειτουργικὰ πνεύματα, and the action here described is a portion of that their ministry. Through Whom the prayers are offered, we all know. He is our only Mediator and channel of grace) came and stood over (ἐπί with gen., not simply juxta, nor ante, but super; so that his form appeared above it; the altar being between the Apostle and him) the altar (viz. the altar named ch. 6:9, as the repetition of the word with the art. shews: see below on ver. 5), having a golden censer (the word λιβανωτός is elsewhere the frankincense itself: so ref. 1 Chron.: so also Schol. on Aristoph. Nub., cited by Grot., λίβανος.… αὐτὸ τὸ δένδρον· λιβανωτὸς δὲ ὁ καρπὸς τοῦ δένδρου: and Ammonius (ib.), λίβανος μὲν γὰρ κοινῶς καὶ τὸ δένδρον καὶ τὸ θυμιώμενον· λιβανωτὸς δὲ μόνον τὸ θυμιώμενον. But here it unquestionably means a censer: cf. below, ver. 5, εἴληφεν τὸν λ. καὶ ἐγέμισεν αὐτὸν κ.τ.λ. No argument can be derived from the censer being a golden one, as Elliott, partly after Sir I. Newton. The spirit of the heavenly imagery will account for this without going farther: we have, throughout, crowns (ch. 4:4), incense-vials (5:8), vengeance-vials (15:7), girdles (15:6), a measuring-reed (21:15), &c., all of the same costly metal). And there was given to him (viz. by divine appointment, through those ministering: not, by the saints who offered the prayers (Ell.), for two reasons: 1) because the incense is mentioned as something distinct from the prayers of the saints; see below: 2) because no forcing of ἐδόθη will extract this meaning from it. It is a frequent apocalyptic formula in reference to those things or instruments with which, or actions by which, the ministrations necessary to the progress of the visions are performed: cf. ver. 2, ch. 6:2, 4 bis. 8, 11, 7:2, 9:1, &c.) much incense (see ch. 5:8, and on the difference of the imagery, below), that he might (if we read δώσει, which after all is not really a various reading,—η, and ηι, being in the mss. perpetually confused with ει,—we must remember that the fut. with ἵνα is a mixed construction, made up of ἵνα δώσῃ and ἃ δώσει. We are compelled in English to choose one of these) give it to (various renderings and supplyings of the construction have been devised: but the simple dative after δώσει appears the only legitimate one: and the sense as expressed by Calov., “ut daret ταῖς πρ., orationibus sanctorum, eadem, i. e., ut redderet eas boni odoris preces.” This object was, to incense the prayers of the Saints: on the import, see below) the prayers of all the saints (not only now of those martyred ones in ch. 6:9: the trumpets which follow are in answer to the whole prayers of God’s church. The martyrs’ cry for vengeance is the loudest note, but all join) upon (the ἐπί with accus. carrying motion; which thus incensed were offered on the golden altar, &c. From what follows it would seem that the prayers were already before God: see below) the altar of gold which was before the throne (this may be a different altar from that over which the angel was standing; or it may be the same further specified. The latter alternative seems the more probable. We must not imagine that we have in these visions a counterpart of the Jewish tabernacle, or attempt to force the details into accordance with its arrangements. No such correspondence has been satisfactorily made out: indeed to assume such here would perhaps be inconsistent with ch. 11:19, where first the temple of God in heaven is opened. A general analogy, in the use and character of the heavenly furniture, is all that we can look for). And the smoke of the incense ascended to (such again seems to be the only legitimate rendering of the dative. The common one, “with,” cannot be justified: see Winer, edn. 6, § 31. 6. The prayers, being already offered, received the smoke of the incense. The whole imagery introduces the fact that those prayers are about to be answered in the following judgments) the prayers of the saints out of the hand of the angel, before God (these latter words belong to ἀνέβη, or rather to ἀνέβη ταῖς πρ. τ. ἁγ. Notice, that no countenance is given by this vision to the idea of angelic intercession. The angel is simply a minister. The incense (importing here, we may perhaps say, acceptability owing to the ripeness of the season in the divine purposes, so that the prayers, lying unanswered before, become, by the fulness of the time, acceptable as regards an immediate reply) is given to him: he merely wafts the incense up, so that it mingles with the prayers. Düsterd. well remarks, that the angel, in performing sacerdotal offices, is but a fellow-servant of the saints (ch. 19:10) who are themselves priests (ch. 1:6, 5:10, 7:15)).

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

Stood [εστηκασιν] . Rev., correctly, stand.

Trumpets [σαλπιγγες] . See on chapter Rev 1:10.

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