5 And G2532 the angel G32 took G2983 the censer, G3031 and G2532 filled G1072 it G846 with G1537 fire G4442 of the altar, G2379 and G2532 cast G906 it into G1519 the earth: G1093 and G2532 there were G1096 voices, G5456 and G2532 thunderings, G1027 and G2532 lightnings, G796 and G2532 an earthquake. G4578
And G2532 the graves G3419 were opened; G455 and G2532 many G4183 bodies G4983 of the saints G40 which G3588 slept G2837 arose, G1453 And G2532 came G1831 out of G1537 the graves G3419 after G3326 his G846 resurrection, G1454 and went G1525 into G1519 the holy G40 city, G4172 and G2532 appeared G1718 unto many. G4183 Now G1161 when the centurion, G1543 and G2532 they that were with G3326 him, G846 watching G5083 Jesus, G2424 saw G1492 the earthquake, G4578 and G2532 those things that were done, G1096 they feared G5399 greatly, G4970 saying, G3004 Truly G230 this G3778 was G2258 the Son G5207 of God. G2316
And G2532 I heard G191 a great G3173 voice G5456 out of G1537 the temple G3485 saying G3004 to the seven G2033 angels, G32 Go your ways, G5217 and G2532 pour out G1632 the vials G5357 of the wrath G2372 of God G2316 upon G1519 the earth. G1093 And G2532 the first G4413 went, G565 and G2532 poured out G1632 his G846 vial G5357 upon G1909 the earth; G1093 and G2532 there fell G1096 a noisome G2556 and G2532 grievous G4190 sore G1668 upon G1519 the men G444 which G3588 had G2192 the mark G5480 of the beast, G2342 and G2532 upon them which worshipped G4352 his G846 image. G1504 And G2532 the second G1208 angel G32 poured out G1632 his G846 vial G5357 upon G1519 the sea; G2281 and G2532 it became G1096 as G5613 the blood G129 of a dead G3498 man: and G2532 every G3956 living G2198 soul G5590 died G599 in G1722 the sea. G2281 And G2532 the third G5154 angel G32 poured out G1632 his G846 vial G5357 upon G1519 the rivers G4215 and G2532 G1519 fountains G4077 of waters; G5204 and G2532 they became G1096 blood. G129 And G2532 I heard G191 the angel G32 of the waters G5204 say, G3004 Thou art G1488 righteous, G1342 O Lord, G2962 which G3588 art, G5607 and G2532 wast, G2258 and G2532 shalt be, G3741 G3801 because G3754 thou hast judged G2919 thus. G5023 For G3754 they have shed G1632 the blood G129 of saints G40 and G2532 prophets, G4396 and G2532 thou hast given G1325 them G846 blood G129 to drink; G4095 for G1063 they are G1526 worthy. G514 And G2532 I heard G191 another G243 out of G1537 the altar G2379 say, G3004 Even so, G3483 Lord G2962 God G2316 Almighty, G3841 true G228 and G2532 righteous G1342 are thy G4675 judgments. G2920 And G2532 the fourth G5067 angel G32 poured out G1632 his G846 vial G5357 upon G1909 the sun; G2246 and G2532 power was given G1325 unto him G846 to scorch G2739 men G444 with G1722 fire. G4442 And G2532 men G444 were scorched G2739 with great G3173 heat, G2738 and G2532 blasphemed G987 the name G3686 of God, G2316 which G3588 hath G2192 power G1849 over G1909 these G5025 plagues: G4127 and G2532 they repented G3340 not G3756 to give G1325 him G846 glory. G1391 And G2532 the fifth G3991 angel G32 poured out G1632 his G846 vial G5357 upon G1909 the seat G2362 of the beast; G2342 and G2532 his G846 kingdom G932 was G1096 full of darkness; G4656 and G2532 they gnawed G3145 their G846 tongues G1100 for G1537 pain, G4192 And G2532 blasphemed G987 the God G2316 of heaven G3772 because of G1537 their G846 pains G4192 and G2532 G1537 their G846 sores, G1668 and G2532 repented G3340 not G3756 of G1537 their G846 deeds. G2041 And G2532 the sixth G1623 angel G32 poured out G1632 his G846 vial G5357 upon G1909 the great G3173 river G4215 Euphrates; G2166 and G2532 the water G5204 thereof G846 was dried up, G3583 that G2443 the way G3598 of the kings G935 of G575 the east G395 G2246 might be prepared. G2090 And G2532 I saw G1492 three G5140 unclean G169 spirits G4151 like G3664 frogs G944 come out of G1537 the mouth G4750 of the dragon, G1404 and G2532 out of G1537 the mouth G4750 of the beast, G2342 and G2532 out of G1537 the mouth G4750 of the false prophet. G5578 For G1063 they are G1526 the spirits G4151 of devils, G1142 working G4160 miracles, G4592 which go forth G1607 G3739 G1607 unto G1909 the kings G935 of the earth G1093 and G2532 of the whole G3650 world, G3625 to gather G4863 them G846 to G1519 the battle G4171 of that G1565 great G3173 day G2250 of God G2316 Almighty. G3841 Behold, G2400 I come G2064 as G5613 a thief. G2812 Blessed G3107 is he that watcheth, G1127 and G2532 keepeth G5083 his G846 garments, G2440 lest G3363 he walk G4043 naked, G1131 and G2532 they see G991 his G846 shame. G808 And G2532 he gathered G4863 them G846 together G4863 into G1519 a place G5117 called G2564 in the Hebrew tongue G1447 Armageddon. G717 And G2532 the seventh G1442 angel G32 poured out G1632 his G846 vial G5357 into G1519 the air; G109 and G2532 there came G1831 a great G3173 voice G5456 out of G575 the temple G3485 of heaven, G3772 from G575 the throne, G2362 saying, G3004 It is done. G1096 And G2532 there were G1096 voices, G5456 and G2532 thunders, G1027 and G2532 lightnings; G796 and G2532 there was G1096 a great G3173 earthquake, G4578 such as G3634 was G1096 not G3756 since G3739 G575 men G444 were G1096 upon G1909 the earth, G1093 so mighty G5082 an earthquake, G4578 and so G3779 great. G3173 And G2532 the great G3173 city G4172 was divided G1096 into G1519 three G5140 parts, G3313 and G2532 the cities G4172 of the nations G1484 fell: G4098 and G2532 great G3173 Babylon G897 came in remembrance G3415 before G1799 God, G2316 to give G1325 unto her G846 the cup G4221 of the wine G3631 of the fierceness G2372 of his G846 wrath. G3709 And G2532 every G3956 island G3520 fled away, G5343 and G2532 the mountains G3735 were G2147 not G3756 found. G2147 And G2532 there fell G2597 upon G1909 men G444 a great G3173 hail G5464 out of G1537 heaven, G3772 every stone about G5613 the weight of a talent: G5006 and G2532 men G444 blasphemed G987 God G2316 because of G1537 the plague G4127 of the hail; G5464 for G3754 the plague G4127 thereof G846 was G2076 exceeding G4970 great. G3173
For G1063 ye are G4334 not G3756 come G4334 unto the mount G3735 that might be touched, G5584 and G2532 that burned G2545 with fire, G4442 nor G2532 unto blackness, G1105 and G2532 darkness, G4655 and G2532 tempest, G2366 And G2532 the sound G2279 of a trumpet, G4536 and G2532 the voice G5456 of words; G4487 which G3739 voice they that heard G191 intreated G3868 that the word G3056 should G4369 not G3361 be spoken G4369 to them G846 any more: G3361
In my distress H6862 I called H7121 upon the LORD, H3068 and cried H7121 to my God: H430 and he did hear H8085 my voice H6963 out of his temple, H1964 and my cry H7775 did enter into his ears. H241 Then the earth H776 shook H1607 H1607 and trembled; H7493 the foundations H4146 of heaven H8064 moved H7264 and shook, H1607 because he was wroth. H2734 There went up H5927 a smoke H6227 out of his nostrils, H639 and fire H784 out of his mouth H6310 devoured: H398 coals H1513 were kindled H1197 by it.
And he spake H559 unto the man H376 clothed H3847 with linen, H906 and said, H559 Go in H935 between H996 the wheels, H1534 even under the cherub, H3742 and fill H4390 thine hand H2651 with coals H1513 of fire H784 from between H996 the cherubims, H3742 and scatter H2236 them over the city. H5892 And he went in H935 in my sight. H5869 Now the cherubims H3742 stood H5975 on the right side H3225 of the house, H1004 when the man H376 went in; H935 and the cloud H6051 filled H4390 the inner H6442 court. H2691 Then the glory H3519 of the LORD H3068 went up H7311 from the cherub, H3742 and stood over the threshold H4670 of the house; H1004 and the house H1004 was filled H4390 with the cloud, H6051 and the court H2691 was full H4390 of the brightness H5051 of the LORD'S H3068 glory. H3519 And the sound H6963 of the cherubims' H3742 wings H3671 was heard H8085 even to the outer H2435 court, H2691 as the voice H6963 of the Almighty H7706 God H410 when he speaketh. H1696 And it came to pass, that when he had commanded H6680 the man H376 clothed H3847 with linen, H906 saying, H559 Take H3947 fire H784 from between the wheels, H1534 from between the cherubims; H3742 then he went in, H935 and stood H5975 beside H681 the wheels. H212 And one cherub H3742 stretched forth H7971 his hand H3027 from between the cherubims H3742 unto the fire H784 that was between the cherubims, H3742 and took H5375 thereof, and put H5414 it into the hands H2651 of him that was clothed H3847 with linen: H906 who took H3947 it, and went out. H3318
And when ye see H7200 this, your heart H3820 shall rejoice, H7797 and your bones H6106 shall flourish H6524 like an herb: H1877 and the hand H3027 of the LORD H3068 shall be known H3045 toward his servants, H5650 and his indignation H2194 toward his enemies. H341 For, behold, the LORD H3068 will come H935 with fire, H784 and with his chariots H4818 like a whirlwind, H5492 to render H7725 his anger H639 with fury, H2534 and his rebuke H1606 with flames H3851 of fire. H784 For by fire H784 and by his sword H2719 will the LORD H3068 plead H8199 with all flesh: H1320 and the slain H2491 of the LORD H3068 shall be many. H7231
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Revelation 8
Commentary on Revelation 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
Re 8:1-13. Seventh Seal. Preparation for the Seven Trumpets. The First Four and the Consequent Plagues.
1. was—Greek, "came to pass"; "began to be."
silence in heaven about … half an hour—The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (Re 7:9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In Re 10:4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (Re 11:15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, Re 16:17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Re 8:5, with Re 11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Re 16:18. The half-hour silence is the brief pause GIVEN TO John between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (Re 8:3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," Ps 62:1; "is silent," Margin; Ps 65:1, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (Re 17:12; 18:10, 19).
2. the seven angels—Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare Lu 1:19, "I am Gabriel, that stand in the presence of God."
stood—Greek, "stand."
seven trumpets—These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (Re 6:10). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by Re 11:15, 18, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (Re 13:1-18; 16:10; 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (Re 8:7-13).
3. another angel—not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (Heb 1:4), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (Re 5:8), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.
there was given unto him—The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.
offer it with the prayers—rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.
all saints—The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.
golden altar—antitype to the earthly.
4. the smoke … which came with the prayers … ascended up—rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from Re 8:3) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (Re 19:10).
5. cast it into the earth—that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!
there were—"there took place," or "ensued."
voices, and thunderings, and lightnings—B places the "voices" after "thunderings." A places it after "lightnings."
6. sound—blow the trumpets.
7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets (Re 8:13), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire (Ex 9:24), the WATER turned to blood (Ex 7:19), the darkness (Ex 10:21), the locusts (Ex 10:12), and perhaps the death (Re 9:18). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.
mingled with—A, B, and Vulgate read, Greek, "… IN blood." So in the case of the second and third vials (Re 16:3, 4).
upon the earth—Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In Zec 13:8, 9 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.
all green grass—no longer a third, but all is burnt up.
8. as it were—not literally a mountain: a mountain-like burning mass. There is a plain allusion to Jer 51:25; Am 7:4.
third part of the sea became blood—In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.
9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (1Ti 6:5).
10. a lamp—a torch.
11. The symbolizers interpret the star fallen from heaven as a chief minister (Arius, according to Bullinger, Bengel, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [Wordsworth]. Contrast the converse change of bitter Marah water into sweet, Ex 15:23. Alford gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.
12. third part—not a total obscuration as in the sixth seal (Re 6:12, 13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.
the night likewise—withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
13. an angel—A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle," Re 4:7; 6:7, 8: the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel," Re 14:6.
through the midst of heaven—Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.
the inhabiters of the earth—the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged (Re 6:10). Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church.
the other—Greek, "the remaining voices."