Revelation · Chapter 8

V. 1. 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.

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

Verse 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, (2 Chronicles 29:25-28,) the voices, and instruments, and trumpets sounded; while the priest went into the temple to burn incense, (Luke 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.

Verse 1. When he had opened the seventh seal, there was silence in heaven about the space of half an hour. The holy prophets in receiving revelations sought to be silent, calm, and abstracted from earthly ideas. So in the temple, while Zachariah was burning incense within, the people prayed in silence without. Luke 1:10.

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 Revelation 12:1. [* 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 Luke 1:8-10. Next, when the sacrifice was being offered, the trumpets were sounded, attended with Davidic instruments and with voices. See 2 Chronicles 29:25-28.

Accordingly, it was during the silence in this theophanic or symbol heaven (note Revelation 4:11) that the incense of verses 3 and 4 is burning, and the trumpeters of verse 2 appear at their stand, and the trumpets are placed in their hands. The silence is broken by the detonations of verse 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.

V. 2. 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 fully 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, Leviticus 25:9; Numbers 10:2; Amos 3:6. 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, Joshua 6:4; 2 Chronicles 13:14, &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.

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

Verses 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.”

Ver. 2. Seven trumpets. The first design of those trumpets was to avenge the blood of the martyrs on the cruel idolaters of the Roman world; and the sound of the trumpet is a speaking figure of excitement to war, and to all the horrors which follow in its train.

The sounding of the trumpets have likewise the closest connection with the effusion of the seven vials, as is expressed by the sacred text. The earth, or Roman world, is the object of the first trumpet, and of the first vial. — The sea, is the object of the second trumpet, and of the second vial. — The fountains and rivers are the objects of the third. — The sun is the object of the fourth. — The kingdom of the beast is the object of the fifth. — The Turkish empire is designated by the sixth trumpet, which looses the four angels in the Euphrates. The sixth vial is poured out on the Euphrates, the great river which runs through the centre of the Mahomedan powers. — The seventh superinduces lightnings, thunders, earthquakes, and great hail: Revelation 11:19. All these denote the shaking of the nations, as in Haggai 2:6. Hebrews 12:26.

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 Matthew 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 Daniel 10:13; the “thrones, dominions, principalities, powers,” of St. Paul; also 1 Peter 3:22, and Jude verse 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, verse 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 ver. 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.

V. 3. And-In Revelation 7:2, the "trumpets were given" to the seven angels; and in Revelation 7:6, they "prepared to sound." But between these, the incense of this angel and the prayers of the saints are mentioned; the interposing of which shows, that the prayers of the saints and the trumpets of the angels go together: and these prayers, with the effects of them, may well be supposed to extend through all the seven. Another angel-Another created angel. Such are all that are here spoken of. In this part of the Revelation, Christ is never termed an angel; but, "the Lamb."

Came and stood at the altar-Of burnt-offerings.

And there was given him a golden censer-A censer was a cup on a plate or saucer. This was the token and the business of the office. And much incense was given-Incense generally signifies prayer: here it signifies the longing desires of the angels, that the holy counsel of God might be fulfilled. And there was much incense; for as the prayers of all the saints in heaven and earth are here joined together: so are the desires of all the angels which are brought by this angel.

That he might place it-It is not said, offer it; for he was discharging the office of an angel, not a priest.

With the prayers of all the saints-At the same time; but not for the saints. The angels are fellowservants with the saints, not mediators for them.

Verse 3. Another angel] About to perform the office of priest. Having a golden censer] This was a preparation peculiar to the day of expiation. “On other days it was the custom of the priest to take fire from the great altar in a silver censer, but on the day of expiation the high priest took the fire from the great altar in a golden censer; and when he was come down from the great altar, he took incense from one of the priests, who brought it to him, and went with it to the golden altar; and while he offered the incense the people prayed without in silence, which is the silence in heaven for half an hour.” See Sir Isaac Newton. Much incense, that he should offer it] Judgments of God are now about to be executed; the saints-the genuine Christians, pray much to God for protection. The angelic priest comes with much incense, standing between the living and those consigned to death, and offers his incense to God WITH the prayers of the saints.

Verses 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.”

Ver. 3, 4. Another angel came and stood at the altar. Some think this was Michael the prince and protector of the church; but the incense which he offered on the golden altar indicates the presence of the great highpriest of our profession, perfuming the prayers of the saints with the merits of his sacrifice.

3. Another angel—Who serves as priest to burn the incense. Compare our notes of Luke 1:8-11. We suppose the theophanic throne, with its court assemblage, to occupy the holy of holies. As the crowds of the last chapter have disappeared, the golden altar of incense is seen in its place in the front apartment. Censer… incense—See note on Hebrews 9:4. Should offer it with the prayers—Literal Greek, should give it to the prayers. The prayers are ascending, and the angel-priest gives the incense as accessory to the prayers, to imbue them with its acceptable fragrance and buoy them up to an approving God. All the saints—Not of the martyrs alone. The martyrs called once for retribution (Revelation 6:9) on their persecutors; but the great body of saints always, with the martyrs often, call for grace and mercy, both on themselves and on the world. Altar… before… throne—And, therefore, the incense and prayers coming direct to God.

V. 4. And the smoke of the incense came up before God, with the prayers of the saints-A token that both were accepted.

Verse 4. The smoke of the incense-with the prayers] Though incense itself be an emblem of the prayers of the saints, Psalm 141:2; yet here they are said to ascend before God, as well as the incense. It is not said that the angel presents these prayers. He presents the incense, and the prayers ascend WITH it. The ascending of the incense shows that the prayers and offering were accepted.

Verses 4-6. And the smoke of the incense ascended before God — In an odoriferous cloud, with the prayers of the saints — A testimony of God’s gracious acceptance, both of the intercession of the great High-Priest, and of the prayers of his believing people, proceeding from devout hearts; and consequently of the continuance of his protection and blessing to his faithful worshippers. And when the angel had performed this office, in order to show the awful manner in which God would avenge the injury which his praying people upon earth had received from its tyrannical and oppressive powers, he took the censer, and filled it with fire of the altar — Not of the golden altar, upon which there was no fire, (except that which was in the censer, and which burned the incense,) but from the brazen altar of burnt-offerings; and cast it into the earth — To denote the judgments about to be executed upon the earth, as in Ezekiel 10:2 coals of fire are taken from between the cherubim and scattered over Jerusalem, to denote the judgments of God about to be executed upon that city; and there were voices, and thunderings, and lightnings — Which seemed to break forth from the divine presence; and also an earthquake — The violent shock of which seemed to shake the foundation of the world; the usual prophetic signs these, and preludes of great calamities and commotions upon the earth. See Revelation 16:19. Accordingly, this being mentioned here previous to the sounding of the trumpets, was intended to foretel that many calamities were approaching, which should afflict the world and the church, notwithstanding the seeming secure prosperity of both, after the Roman empire had become, in profession, Christian. And the seven angels prepared themselves to sound — As the seals foretold the state and condition of the Roman empire before and till it became Christian, so the trumpets foreshow the fate and condition of it afterward. The sound of the trumpet, as Jeremiah says, Jeremiah 4:19, and as every one understands it, is the alarm of war; and the sounding of these trumpets is designed to rouse and excite the nations against the Roman empire, called the third part of the world, as perhaps including the third part of the world, and being seated principally in Europe, which was the third part of the world at that time.

Ver. 3, 4. Another angel came and stood at the altar. Some think this was Michael the prince and protector of the church; but the incense which he offered on the golden altar indicates the presence of the great highpriest of our profession, perfuming the prayers of the saints with the merits of his sacrifice.

4. Came—Greek, “And the smoke of the incense went up to the prayers of the saints, out of the hand of the angel.” The incense went up to the ascending prayers to perfume and reinforce them. Before God—The ascending incense was in the theophanic presence.

V. 5. And there were thunderings, and lightnings, and voices, and an earthquake-These, especially when attended with fire, are emblems of God's dreadful judgments, which are immediately to follow.

Verse 5. Cast it into the earth] That is, upon the land of Judea; intimating the judgments and desolations which were now coming upon it, and which appear to be farther opened in the sounding of the seven trumpets. There were voices] All these seem to point out the confusion, commotions, distresses, and miseries, which were coming upon these people in the wars which were at hand.

Verses 4-6. And the smoke of the incense ascended before God — In an odoriferous cloud, with the prayers of the saints — A testimony of God’s gracious acceptance, both of the intercession of the great High-Priest, and of the prayers of his believing people, proceeding from devout hearts; and consequently of the continuance of his protection and blessing to his faithful worshippers. And when the angel had performed this office, in order to show the awful manner in which God would avenge the injury which his praying people upon earth had received from its tyrannical and oppressive powers, he took the censer, and filled it with fire of the altar — Not of the golden altar, upon which there was no fire, (except that which was in the censer, and which burned the incense,) but from the brazen altar of burnt-offerings; and cast it into the earth — To denote the judgments about to be executed upon the earth, as in Ezekiel 10:2 coals of fire are taken from between the cherubim and scattered over Jerusalem, to denote the judgments of God about to be executed upon that city; and there were voices, and thunderings, and lightnings — Which seemed to break forth from the divine presence; and also an earthquake — The violent shock of which seemed to shake the foundation of the world; the usual prophetic signs these, and preludes of great calamities and commotions upon the earth. See Revelation 16:19. Accordingly, this being mentioned here previous to the sounding of the trumpets, was intended to foretel that many calamities were approaching, which should afflict the world and the church, notwithstanding the seeming secure prosperity of both, after the Roman empire had become, in profession, Christian. And the seven angels prepared themselves to sound — As the seals foretold the state and condition of the Roman empire before and till it became Christian, so the trumpets foreshow the fate and condition of it afterward. The sound of the trumpet, as Jeremiah says, Jeremiah 4:19, and as every one understands it, is the alarm of war; and the sounding of these trumpets is designed to rouse and excite the nations against the Roman empire, called the third part of the world, as perhaps including the third part of the world, and being seated principally in Europe, which was the third part of the world at that time.

Ver. 5. The angel took the censer and filled it with fire of the altar. By this we understand the Holy Spirit, the Spirit of burning, the Spirit of a jealous and angry God, scattering fire on the earth.

5. The censer has now been emptied of its incense. The angel then fills it with altar-fire, and flings the fire upon the earth, and terrible detonations arise. A most striking symbol. But we do not agree with Hengstenberg and Alford, that these vengeful voices and the judgments that follow are consequences of the prayers of all the saints. No. Save the martyrs’ cry for justice, the ascending prayer of the universal Church is for the world’s conversion, reformation, salvation. But on the contrary there is the terrible fire—the reverse of the incense—the ordinary Scripture symbol of divine wrath. And this emblem of wrath, fire, will, as will soon appear, be found in three if not in all four of the judgments of the four creational trumpets. In each appears, as it were, a coal from the angel’s censer. Yet this fire is more deeply the symbol of divine purity, indicating on the one side its purifying power in the believer, and on the other side its condemnatory and consuming power upon the profane. The earth, in its now fallen state, is, as it were, impregnated with sin, and when the fire of divine purity is cast upon it, then, as when two opposite chemical elements come together, a terrible explosion results. The incense of saintly prayer goes up to heaven; the fire of divine wrath is cast down upon the earth. Voices… earthquake—The creational four in something of climax. These are but monitions of judgments soon to be realized.

V. 6. And the seven angels prepared themselves to sound-That each, when it should come to his turn, might sound without delay. But while they do sound, they still stand before God.

Verse 6. Prepared themselves to sound.] Each took up his trumpet, and stood prepared to blow his blast. Wars are here indicated; the trumpet was the emblem of war.

Verses 4-6. And the smoke of the incense ascended before God — In an odoriferous cloud, with the prayers of the saints — A testimony of God’s gracious acceptance, both of the intercession of the great High-Priest, and of the prayers of his believing people, proceeding from devout hearts; and consequently of the continuance of his protection and blessing to his faithful worshippers. And when the angel had performed this office, in order to show the awful manner in which God would avenge the injury which his praying people upon earth had received from its tyrannical and oppressive powers, he took the censer, and filled it with fire of the altar — Not of the golden altar, upon which there was no fire, (except that which was in the censer, and which burned the incense,) but from the brazen altar of burnt-offerings; and cast it into the earth — To denote the judgments about to be executed upon the earth, as in Ezekiel 10:2 coals of fire are taken from between the cherubim and scattered over Jerusalem, to denote the judgments of God about to be executed upon that city; and there were voices, and thunderings, and lightnings — Which seemed to break forth from the divine presence; and also an earthquake — The violent shock of which seemed to shake the foundation of the world; the usual prophetic signs these, and preludes of great calamities and commotions upon the earth. See Revelation 16:19. Accordingly, this being mentioned here previous to the sounding of the trumpets, was intended to foretel that many calamities were approaching, which should afflict the world and the church, notwithstanding the seeming secure prosperity of both, after the Roman empire had become, in profession, Christian. And the seven angels prepared themselves to sound — As the seals foretold the state and condition of the Roman empire before and till it became Christian, so the trumpets foreshow the fate and condition of it afterward. The sound of the trumpet, as Jeremiah says, Jeremiah 4:19, and as every one understands it, is the alarm of war; and the sounding of these trumpets is designed to rouse and excite the nations against the Roman empire, called the third part of the world, as perhaps including the third part of the world, and being seated principally in Europe, which was the third part of the world at that time.

6. Prepared… to sound—From the nature of trumpets and from the frequent mention of blood in the judgments of the first four, Hengstenberg concludes that the whole six are a “war” series, entirely “war.” But the trumpets of 2 Chronicles 29:25-28, were not war trumpets, but ceremonial and proclamation trumpets. The sevenfold trumpets overthrowing Jericho, typical of the overthrow of the antichristic capital, Babylon, was a bloodless overthrow. And blood within the bodily frame is “the life,” but without it, it is the symbol of death, death by any method. IV. THE SEVEN TRUMPETS, 7-20:10.

Of the trumpets, the first four are mundane, or earthly; each of the four blasts draws down a judgment upon some creational point, as earth, sea, fountains and rivers; firmamental luminaries. It is the sins of men that draw down these bolts of wrath, rendering every point of creation hostile to our peace. “Cursed is the ground for thy sake,” (Genesis 3:17,) is the key-note. This sad status of humanity has existed through all past ages; but it is here represented to form a base from which the history of the renovation commences.

The first four—the earthly trumpets—are each brief as well as terrible; the spiritual, the fifth and sixth, expand into wider dimensions and rise to more spiritual interests; while the seventh trumpet rolls forth its series of events, through all the future scenes of retribution and redemption to the judgment.

Four Creational Trumpets, 7-12.

THE FIRST TRUMPET—The scorched earth, 7.

V. 7. And the first sounded-And every angel continued to sound, till all which his trumpet brought was fulfilled and till the next began. There are intervals between the three woes, but not between the four first trumpets. And there was hail and fire mingled with blood, and there were cast upon the earth-The earth seems to mean Asia; Palestine, in particular. Quickly after the Revelation was given, the Jewish calamities under Adrian began: yea, before the reign of Trajan was ended. And here the trumpets begin. Even under Trajan, in the year 114, the Jews made an insurrection with a most dreadful fury; and in the parts about Cyrene, in Egypt, and in Cyprus, destroyed four hundred and sixty thousand persons. But they were repressed by the victorious power of Trajan, and afterward slaughtered themselves in vast multitudes. The alarm spread itself also into Mesopotamia, where Lucius Quintius slew a great number of them. They rose in Judea again in the second year of Adrian; but were presently quelled. Yet in 133 they broke out more violently than ever, under their false messiah Barcochab; and the war continued till the year 135, when almost all Judea was desolated. In the Egyptian plague also hail and fire were together. But here hail is to be taken figuratively, as also blood, for a vehement, sudden, powerful, hurtful invasion; and fire betokens the revenge of an enraged enemy, with the desolation therefrom. And they were cast upon the earth-That is, the fire and hail and blood. But they existed before they were cast upon the earth. The storm fell, the blood flowed, and the flames raged round Cyrene, and in Egypt, and Cyprus, before they reached Mesopotamia and Judea.

And the third part of the earth was burnt up-Fifty well-fortified cities, and nine hundred and eighty-five well-inhabited towns of the Jews, were wholly destroyed in this war. Vast tracts of land were likewise left desolate and without inhabitant.

And the third part of the trees was burned up, and all the green grass was burned up-Some understand by the trees, men of eminence among the Jews; by the grass, the common people. The Romans spared many of the former: the latter were almost all destroyed.

Thus vengeance began at the Jewish enemies of Christ's kingdom; though even then the Romans did not quite escape. But afterwards it came upon them more and more violently: the second trumpet affects the Roman heathens in particular; the third, the dead, unholy Christians; the fourth, the empire itself.

Verse 7. Hail and fire mingled with blood] This was something like the ninth plague of Egypt. See Exodus 9:18-24: “The Lord sent thunder and hail-and fire mingled with the hail-and the fire ran along upon the ground.” In the hail and fire mingled with blood, some fruitful imaginations might find gunpowder and cannon balls, and canister shot and bombs.

They were cast upon the earth] eiv thn ghn. Into that land; viz., Judea, thus often designated.

And the third part of trees] Before this clause the Codex Alexandrinus, thirty-five others, the Syriac, Arabic, Æthiopic, Armenian, Slavonic, Vulgate, Andreas, Arethas, and some others, have kai to triton thv ghv katekah. And the third part of the land was burnt up. This reading, which is undoubtedly genuine, is found also in the Complutensian Polyglot. Griesbach has received it into the text.

The land was wasted; the trees-the chiefs of the nation, were destroyed; and the grass-the common people, slain, or carried into captivity. High and low, rich and poor, were overwhelmed with one general destruction. This seems to be the meaning of these figures.

Many eminent men suppose that the irruption of the barbarous nations on the Roman empire is here intended. It is easy to find coincidences when fancy runs riot. Later writers might find here the irruption of the Austrians and British, and Prussians, Russians, and Cossacks, on the French empire!

Verse 7. The first angel sounded, and there followed hail and fire mingled with blood — A proper representation of great commotions and disorders, attended with much bloodshed, and the destruction of many of the several ranks and conditions of men. “A thunder-storm or tempest, that throws down all before it, is a fit metaphor to express the calamities of war, whether from civil disturbances or foreign invasion, which often, like a hurricane, lay all things waste as far as they reach. Accordingly, in the language of prophecy, this is a usual representation thereof. So the Prophet Isaiah expresses the invasion of Israel by Shalmaneser, king of Assyria, Isaiah 28:2. And thus he expresses the judgments of God in general, Isaiah 29:6. And in this way Ezekiel expresses the judgments of God on the prophets who deceived the people, Ezekiel 13:13.” — Lowman. Trees here, says Mr. Waple, according to the prophetic manner of speech, signify the great ones, and grass, by the like analogy, signifies the common people. The reader will wish to see how this prophetic representation was verified in corresponding history. Let it be recollected then, as was stated in the notes on the opening of the sixth seal, Revelation 6:12-17, that the former period put an end to the persecution of heathen Rome by the empire of Constantine, about A.D. 323. Then was a time of peace and rest to the empire, as well as the church; which answers well to the time appointed for sealing the servants of God in their foreheads. But this is represented as a short time, and the angels soon prepared themselves to sound when there would be new commotions to disturb the peace of the empire and church. Constantine came to the whole power of the empire about A.D. 323, and continued possessed of that power about fifteen years, namely to A.D. 337. During all this time the empire enjoyed a state of tranquillity unknown for many years; there were no civil disorders; and though the Goths made some incursions into Mysia, the most distant parts of the Roman dominions, they were soon driven back into their own country. The profession of Christianity was greatly encouraged, and the converts to it from idolatry were innumerable; so that the face of religion was in a very short time quite changed throughout the Roman empire. Thus the providence of God, notwithstanding all opposition, brought the Christian Church into a state of great security and prosperity. But on the death of Constantine the state of things was soon altered. He was succeeded by his three sons in different parts of his empire; by Constantine in Gaul, Constans in Italy, and Constantius in Asia and the East. Constantius in a short time sacrificed his father’s near relations to his jealousy and power; differences arose between Constantine and Constans, and the latter surprised the former and put him to death. Soon after Constans himself was put to death by Magnentius, who assumed the empire. At the same time Constantius, in the East, was hard pressed by the Persians; but apprehending greater danger from Magnentius, he marched against him; and the war between them was so fierce and bloody, that it almost ruined the empire. A little after this bloody intestine war all the Roman provinces were invaded at once, from the eastern to the western limits, by the Franks, Almans, Saxons, Quades, Sarmatians, and Persians; so that, according to Eutropius, when the barbarians had taken many towns, besieged, others, and there was everywhere a most destructive devastation, the Roman empire evidently tottered to its fall. It is a remarkable part of this history, that this storm of war fell so heavy on the great men of the empire, and in particular on the family of Constantine, though so likely to continue, seeing his own children and near relations were so many: and yet, in twenty-four years after his death these commotions put an end to his posterity, in the death of his three sons; and in three years more extinguished his family by the death of Julian in a battle against the Persians. The following reigns of Jovian, Valentinian, Valens, and Gratian, to the time when Gratian nominated Theodosius to the empire, are one continued series of trouble, by the invasion of the several provinces of the empire, and bloody battles in defence of them, for about the space of sixteen years, from the year 363 to 379. Thus Lowman, whose interpretation and application of this part of the prophecy are confirmed by Bishop Newton, save that the bishop considers this first trumpet as comprehending several events subsequent to those which Lowman includes in it. At the sounding of the first trumpet, says he, the barbarous nations, like a storm of hail and fire mingled with blood, invade the Roman territories, and destroy the third part of trees — That is, the trees of the third part of the earth; and the green grass — That is, both old and young, high and low, rich and poor together. Theodosius the Great died in the year 395; and no sooner was he dead, than the Huns, Goths, and other barbarians, like hail for multitude, and breathing fire and slaughter, broke in upon the best provinces of the empire, both in the east and west, with greater success than they had ever done before. But by this trumpet, I conceive, were principally intended the irruptions and depredations of the Goths, under the conduct of the famous Alaric, who began his incursions in the same year, 395; first ravaged Greece, then wasted Italy, besieged Rome, and was bought off at an exorbitant price; besieged it again in the year 410, took and plundered the city, and set fire to it in several places. Philostorgius, who lived and wrote of these times, saith, that “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.” Well therefore might the prophet compare these incursions of the barbarians to hail and fire mingled with blood. Claudian, in like manner, compares them to a storm of hail, in his poem on this very war. Jerome also saith, of some of these barbarians, “that they came on unexpectedly everywhere, and marching quicker than report, spared not religion, nor dignities, nor age, nor had compassion on crying infants: those were compelled to die, who had not yet begun to live.” So truly did they destroy the trees and the green grass together. These great calamities, which in so short a time befell the Roman empire after its being brought to the profession of Christianity, and in particular the family of Constantine, by whose instrumentality the great change in favour of Christianity had been effected, was a new and great trial of the faith, constancy, and patience of the church. As it became the wisdom and justice of Divine Providence to punish the wickedness of the world, which caused the disorders of those times, Christ was pleased in his goodness to forewarn the church of it, that it might learn to justify the ways of Providence, and not to faint under the chastisement which the abuse of the best religion in the world had rendered both proper and necessary: and when probably such afflictions, coming so soon after their great deliverance from the persecutions of heathen Rome, would be very unexpected, and the more discouraging.

Ver. 7. The first angel sounded, and there followed hail and fire mingled with blood. The irruption of the northern nations on Italy, Dalmatia, Thessalia, as Sigonius and St. Jerome testify, burning towns, ravishing matrons and virgins, capturing aged bishops, killing presbyters, and all men who stood in their way. These ravages commenced about the year 376, and continued for many years.

7. Hail… fire… blood—Based upon the hail plague, Exodus 19:18-34, with fearful variations. That was “hail, and fire mingled with hail,” “and the fire ran along the ground.” But in that, the “hail” was the main destroyer, in this, the fire. Here the fall of “hail” indicates descent from God; the fire is the token of wrath, the blood of death. The third part in each of the four mundane plagues, being the trinitarian number, indicates the divine limitation of the evil; and the proportion of one third indicates that mercy spares more than wrath destroys, even in this sin-filled world. SECOND TRUMPET—The curse-struck sea, 8, 9.

V. 8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea-By the sea, particularly as it is here opposed to the earth, we may understand the west, or Europe; and chiefly the middle parts of it, the vast Roman empire. A mountain here seems to signify a great force and multitude of people. Jeremiah 51:25; so this may point at the irruption of the barbarous nations into the Roman empire. The warlike Goths broke in upon it about the year 250: and from that time the irruption of one nation after another never ceased till the very form of the Roman empire, and all but the name, was lost. The fire may mean the fire of war, and the rage of those savage nations. And the third part of the sea became blood-This need not imply, that just a third part of the Romans was slain; but it is certain an inconceivable deal of blood was shed in all these invasions.

Verse 8. A great mountain burning with fire] Supposed to signify the powerful nations which invaded the Roman empire. Mountain, in prophetic language, signifies a kingdom; Jeremiah 51:25, 27, 30, 58. Great disorders, especially when kingdoms are moved by hostile invasions, are represented by mountains being cast into the midst of the sea, Psalm 46:2. Seas and collections of waters mean peoples, as is shown in this book, Revelation 17:15. Therefore, great commotions in kingdoms and among their inhabitants may be here intended, but to whom, where, and when these happened, or are to happen, we know not.

The third part of the sea became blood] Another allusion to the Egyptian plagues, Exodus 7:20, 21. Third part is a rabbinism, expressing a considerable number. “When Rabbi Akiba prayed, wept, rent his garments, put of his shoes, and sat in the dust, the world was struck with a curse; and then the third part of the olives, the third part of the wheat, and the third part of the barley, was smitten “Rab. Mardochæus, in Notitia Karæorum, p. 102.

Verses 8, 9. And the second angel sounded, and, as it were, a great mountain burning with fire — That is, a great warlike nation, or hero; for in the style of poetry, which is near akin to the style of prophecy, heroes are compared to mountains; was cast into the sea: and the third part of the sea became blood; and the third part of the creatures which were in the sea died — The sea, in the Hebrew language, is any collection of waters, as Daubuz observes: now, as waters are expressly made a symbol of people in this prophecy, Revelation 17:15, the waters which thou sawest are people, and nations, and tongues; the sea here may well represent the collection of many people and nations into one body politic, or empire; and when a sea is considered as an empire or a collection of people into one body, the living creatures in that sea will be the people or nations whose union constitutes this empire. And the third part of the ships were destroyed — Ships, from their use in trade, are a proper representation of the riches of the people; and as they are of use in war, especially to maritime nations, they are proper emblems of strength and power. As ships were of both uses in the Roman empire, they may be well understood both of the riches and power of that empire. Thus we have a description, in this part of the second period of prophecy, of a judgment to come on the empire, in which the capital should suffer much, many provinces should be dismembered, as well as invaded, and the springs of power and riches in the empire should be very much diminished. And accordingly we find in history that this was indeed a most calamitous period. The year 400 is marked out as one of the most memorable and calamitous that had ever befallen the empire; and in the latter end of the year 406, the Alans, Vandals, and other barbarous people, passed the Rhine, and made the most furious irruption into Gaul that had yet been known; passed into Spain, and from thence over into Africa; so that the maritime provinces became a prey to them, and the riches and naval power of the empire were almost quite ruined. But the heaviest calamities fell upon Rome itself, besieged and oppressed with famine and pestilence. After Alaric and his Goths, the next ravagers were Attila and his Huns, who, for the space of fourteen years, shook the east and west with the most cruel fear, and deformed the provinces of each empire with all kinds of plundering, slaughter, and burning. They first wasted Thrace, Macedon, and Greece, putting all to fire and sword, and compelled the eastern emperor, Theodosius the second, to purchase a shameful peace. Then Attila turned his arms against the western emperor, Valentinian the third; entered Gaul with seven hundred thousand men, and, not content with taking and spoiling, set most of the cities on fire. But at length, being there vigorously opposed, he fell upon Italy, took and destroyed Aquileia, with several other cities, slaying the inhabitants, and laying the buildings in ashes, and filled all places between the Alps and the Appennines with flight, depopulation, slaughter, servitude, burning, and desperation. Such a man might properly be compared to a great mountain burning with fire, who really was, as he called himself, the scourge of God, and the terror of men, and boasted that he was sent into the world by God for this purpose, that, as the executioner of his just anger, he might fill the earth with all kinds of evils; and he bounded his cruelty and passion by nothing less than blood and burning.

Ver. 8, 9. The second angel sounded, and as (if) it were a great mountain, the old Roman empire, burning with fire, was cast into the sea of troubles and confusion by the wide-spreading wars of the Vandals, the Franks, and others which reached all parts of Gaul, and ultimately the whole nation of Spain. Those irruptions of the barbarians commenced about the year of Christ 406. They crossed the Rhine on the first day of January 407, and entered Belgia, when the river might possibly be frozen over, and a passage opened by the hand of heaven. They do not appear to have met with any power to oppose their progress.

On the word, to triton, the third part, I find many opinions, but perhaps it is what seems plainly denoted, that the third part of Europe was either slain or wasted by their wars. In that case, the scourges had their limits. Our critics are, it would seem, all misguided, who confine those two trumpets to jewish affairs; for what had the jews to do with the seas?

8, 9. As it were—Not really a mountain, but a burning bolt, mountain-shaped and mountain-sized. Fire again indicates that it is a bolt of wrath; its size is necessary to its doing such damage to so vast a domain as the sea. The third part symbolizes a divine proportioning, leaving a major part in beneficence. To the fisherman, the seaman, the merchant-man, the beneficence of the sea is thus much despoiled; while the images of blood and the third of lost ships, may suggest ideas of naval slaughter.

THIRD TRUMPET—The wormwood waters, 10, 11.

V. 9. And the third part of the creatures that were in the sea-That is, of all sorts of men, of every station and degree.

Died-By those merciless invaders.

And the third part of the ships were destroyed-It is a frequent thing to resemble a state or republic to a ship, wherein many people are embarked together, and share in the same dangers. And how many states were utterly destroyed by those inhuman conquerors! Much likewise of this was literally fulfilled. How often was the sea tinged with blood! How many of those who dwelt mostly upon it were killed! And what number of ships destroyed!

Verse 9. The third part of the ships were destroyed.] These judgments seem to be poured out upon some maritime nation, destroying much of its population, and much of its traffic.

Verses 8, 9. And the second angel sounded, and, as it were, a great mountain burning with fire — That is, a great warlike nation, or hero; for in the style of poetry, which is near akin to the style of prophecy, heroes are compared to mountains; was cast into the sea: and the third part of the sea became blood; and the third part of the creatures which were in the sea died — The sea, in the Hebrew language, is any collection of waters, as Daubuz observes: now, as waters are expressly made a symbol of people in this prophecy, Revelation 17:15, the waters which thou sawest are people, and nations, and tongues; the sea here may well represent the collection of many people and nations into one body politic, or empire; and when a sea is considered as an empire or a collection of people into one body, the living creatures in that sea will be the people or nations whose union constitutes this empire. And the third part of the ships were destroyed — Ships, from their use in trade, are a proper representation of the riches of the people; and as they are of use in war, especially to maritime nations, they are proper emblems of strength and power. As ships were of both uses in the Roman empire, they may be well understood both of the riches and power of that empire. Thus we have a description, in this part of the second period of prophecy, of a judgment to come on the empire, in which the capital should suffer much, many provinces should be dismembered, as well as invaded, and the springs of power and riches in the empire should be very much diminished. And accordingly we find in history that this was indeed a most calamitous period. The year 400 is marked out as one of the most memorable and calamitous that had ever befallen the empire; and in the latter end of the year 406, the Alans, Vandals, and other barbarous people, passed the Rhine, and made the most furious irruption into Gaul that had yet been known; passed into Spain, and from thence over into Africa; so that the maritime provinces became a prey to them, and the riches and naval power of the empire were almost quite ruined. But the heaviest calamities fell upon Rome itself, besieged and oppressed with famine and pestilence. After Alaric and his Goths, the next ravagers were Attila and his Huns, who, for the space of fourteen years, shook the east and west with the most cruel fear, and deformed the provinces of each empire with all kinds of plundering, slaughter, and burning. They first wasted Thrace, Macedon, and Greece, putting all to fire and sword, and compelled the eastern emperor, Theodosius the second, to purchase a shameful peace. Then Attila turned his arms against the western emperor, Valentinian the third; entered Gaul with seven hundred thousand men, and, not content with taking and spoiling, set most of the cities on fire. But at length, being there vigorously opposed, he fell upon Italy, took and destroyed Aquileia, with several other cities, slaying the inhabitants, and laying the buildings in ashes, and filled all places between the Alps and the Appennines with flight, depopulation, slaughter, servitude, burning, and desperation. Such a man might properly be compared to a great mountain burning with fire, who really was, as he called himself, the scourge of God, and the terror of men, and boasted that he was sent into the world by God for this purpose, that, as the executioner of his just anger, he might fill the earth with all kinds of evils; and he bounded his cruelty and passion by nothing less than blood and burning.

Ver. 8, 9. The second angel sounded, and as (if) it were a great mountain, the old Roman empire, burning with fire, was cast into the sea of troubles and confusion by the wide-spreading wars of the Vandals, the Franks, and others which reached all parts of Gaul, and ultimately the whole nation of Spain. Those irruptions of the barbarians commenced about the year of Christ 406. They crossed the Rhine on the first day of January 407, and entered Belgia, when the river might possibly be frozen over, and a passage opened by the hand of heaven. They do not appear to have met with any power to oppose their progress.

On the word, to triton, the third part, I find many opinions, but perhaps it is what seems plainly denoted, that the third part of Europe was either slain or wasted by their wars. In that case, the scourges had their limits. Our critics are, it would seem, all misguided, who confine those two trumpets to jewish affairs; for what had the jews to do with the seas?

8, 9. As it were—Not really a mountain, but a burning bolt, mountain-shaped and mountain-sized. Fire again indicates that it is a bolt of wrath; its size is necessary to its doing such damage to so vast a domain as the sea. The third part symbolizes a divine proportioning, leaving a major part in beneficence. To the fisherman, the seaman, the merchant-man, the beneficence of the sea is thus much despoiled; while the images of blood and the third of lost ships, may suggest ideas of naval slaughter.

THIRD TRUMPET—The wormwood waters, 10, 11.

V. 10. And the third angel sounded, and there fell from heaven a great star, and it fell on the third part of the rivers-It seems Africa is meant by the rivers; (with which this burning part of the world abounds in an especial manner;) Egypt in particular, which the Nile overflows every year far and wide. In the whole African history, between the irruption of the barbarous nations into the Roman empire, and the ruin of the western empire, after the death of Valentinian the Third, there is nothing more momentous than the Arian calamity, which sprung up in the year 315. It is not possible to tell how many persons, particularly at Alexandria, in all Egypt, and in the neighbouring countries, were destroyed by the rage of the Arians. Yet Africa fared better than other parts of the empire, with regard to the barbarous nations, till the governor of it, whose wife was a zealous Arian, and aunt to Genseric, king of the Vandals, was, under that pretence, unjustly accused before the empress Placidia. He was then prevailed upon to invite the Vandals into Africa; who under Genseric, in the year 428, founded there a kingdom of their own, which continued till the year 533. Under these Vandal kings the true believers endured all manner of afflictions and persecutions. And thus Arianism was the inlet to all heresies and calamities, and at length to Mahometanism itself. This great star was not an angel, (angels are not the agents in the two preceding or the following trumpet,) but a teacher of the church, one of the stars in the right hand of Christ. Such was Arius. He fell from on high, as it were from heaven, into the most pernicious doctrines, and made in his fall a gazing on all sides, being great, and now burning as a torch. He fell on the third part of the rivers-His doctrine spread far and wide, particularly in Egypt.

And on the fountains of water-wherewith Africa abounds.

Verse 10. There fell a great star from heaven] This has given rise to various conjectures. Some say the star means Attila and his Huns, others, Genseric with his Vandals falling on the city of Rome; others, Eleazer, the son of Annus, spurning the emperor’s victims, and exciting the fury of the Zealots; others, Arius; infecting the pure Christian doctrine with his heresy, &c., &c. It certainly cannot mean all these; and probably none of them. Let the reader judge.

Verses 10, 11. And the third angel sounded, and there fell a great star from heaven — Bengelius, and some other commentators, interpret this of Arius and his heresy, and the persecutions connected therewith; “and no doubt,” as Mr. Scott observes, “such events might very aptly be represented by the falling of a star, and its imbittering and poisoning the waters to the destruction of those who drank of them: yet the series of the prophecy favours the interpretation of those who explain these verses as predicting the continuation of those calamities which subverted the empire.” Stars, in prophetic style, are figurative representations of many things. Among others they signify kings and kingdoms, eminent persons of great authority and power. Rivers, and fountains of waters — To supply them, may be considered as necessary to the support of life; the drying up these expresses the scarcity of things necessary. Here then we have a prophecy which aptly expresses a judgment to come on the seat of the Roman empire, which should destroy the power of it in its spring and fountain, and cut off all its necessary supports; as when rivers and fountains, so necessary to life, are infected, and become rather deadly than fit for use. At the sounding of the third trumpet, says Bishop Newton, “a great prince appears like a star shooting from heaven to earth, a similitude not unusual in poetry. His coming therefore is sudden and unexpected, and his stay but short. The name of the star is called Wormwood, and he infects the third part of the rivers and fountains with the bitterness of wormwood — That is, he is a bitter enemy, and proves the author of grievous calamities to the Roman empire. The rivers and fountains have a near connection with the sea; and it was within two years after Attila’s retreat from Italy, that Valentinian was murdered; and Maximus, who had caused him to be murdered, reigning in his stead, Genseric, the king of the Vandals, having settled in Africa, was solicited by Eudoxia, the widow of the deceased emperor, to come and revenge his death. Genseric accordingly embarked with three hundred thousand Vandals and Moors, and arrived upon the Roman coast in June, 455, the emperor and people not expecting nor thinking of any such enemy. He landed his men, and marched directly to Rome; whereupon the inhabitants fleeing into the woods and mountains, the city fell an easy prey into his hands. He abandoned it to the cruelty and avarice of his soldiers, who plundered it for fourteen days together, not only spoiling the private houses and palaces, but stripping the public buildings, and even the churches, of their riches and ornaments. He then set sail again for Africa, carrying away with him immense wealth, and an innumerable multitude of captives, together with the Empress Eudoxia and her two daughters; and left the state so weakened, that in a little time it was utterly subverted. Some critics understand rivers and fountains with relation to doctrines; and in this sense the application is still very proper to Genseric, who was a most bigoted Arian, and during his whole reign most cruelly persecuted the orthodox Christians.”

Ver. 10, 11. The third angel sounded, and there fell a great star from heaven. This designates a conqueror, as Balaam said, “a star shall rise out of Jacob, and shall smite the corners of Moab.” Mr. Whiston refers this to the terrible Attila, who in the year 442, and thence to 452, marched a great army along the Danube, and crossed the Rhine, and thence returned to Lombardy. Sigonius calls him metus orbis, and flagellum Dei. The terror of the earth, and the scourge of God. — If all men expound the four beasts of Daniel of the conflicts of empires, why may not the trumpets of John be illustrated in like manner? War and peace, rewards and punishments, are the cares of a God.

10. Fell a great star—As the star fall of Revelation 9:1, is based on the first fall of Satan, so this fall may be based on the apostasy of Adam and his race. Burning… lamp, or rather torch, is emblem, as in previous trumpets, of divine wrath. Rivers… fountains—The sources of draughts to quench thirst.

V. 11. And the name of the star is called Wormwood-The unparalleled bitterness both of Arius himself and of his followers show the exact propriety of his title.

And the third part of the waters became wormwood-A very considerable part of Africa was infected with the same bitter doctrine and Spirit.

And many men (though not a third part of them) died-By the cruelty of the Arians.

Verse 11. The star is called Wormwood] So called from the bitter or distressing effects produced by its influence.

Verses 10, 11. And the third angel sounded, and there fell a great star from heaven — Bengelius, and some other commentators, interpret this of Arius and his heresy, and the persecutions connected therewith; “and no doubt,” as Mr. Scott observes, “such events might very aptly be represented by the falling of a star, and its imbittering and poisoning the waters to the destruction of those who drank of them: yet the series of the prophecy favours the interpretation of those who explain these verses as predicting the continuation of those calamities which subverted the empire.” Stars, in prophetic style, are figurative representations of many things. Among others they signify kings and kingdoms, eminent persons of great authority and power. Rivers, and fountains of waters — To supply them, may be considered as necessary to the support of life; the drying up these expresses the scarcity of things necessary. Here then we have a prophecy which aptly expresses a judgment to come on the seat of the Roman empire, which should destroy the power of it in its spring and fountain, and cut off all its necessary supports; as when rivers and fountains, so necessary to life, are infected, and become rather deadly than fit for use. At the sounding of the third trumpet, says Bishop Newton, “a great prince appears like a star shooting from heaven to earth, a similitude not unusual in poetry. His coming therefore is sudden and unexpected, and his stay but short. The name of the star is called Wormwood, and he infects the third part of the rivers and fountains with the bitterness of wormwood — That is, he is a bitter enemy, and proves the author of grievous calamities to the Roman empire. The rivers and fountains have a near connection with the sea; and it was within two years after Attila’s retreat from Italy, that Valentinian was murdered; and Maximus, who had caused him to be murdered, reigning in his stead, Genseric, the king of the Vandals, having settled in Africa, was solicited by Eudoxia, the widow of the deceased emperor, to come and revenge his death. Genseric accordingly embarked with three hundred thousand Vandals and Moors, and arrived upon the Roman coast in June, 455, the emperor and people not expecting nor thinking of any such enemy. He landed his men, and marched directly to Rome; whereupon the inhabitants fleeing into the woods and mountains, the city fell an easy prey into his hands. He abandoned it to the cruelty and avarice of his soldiers, who plundered it for fourteen days together, not only spoiling the private houses and palaces, but stripping the public buildings, and even the churches, of their riches and ornaments. He then set sail again for Africa, carrying away with him immense wealth, and an innumerable multitude of captives, together with the Empress Eudoxia and her two daughters; and left the state so weakened, that in a little time it was utterly subverted. Some critics understand rivers and fountains with relation to doctrines; and in this sense the application is still very proper to Genseric, who was a most bigoted Arian, and during his whole reign most cruelly persecuted the orthodox Christians.”

Ver. 10, 11. The third angel sounded, and there fell a great star from heaven. This designates a conqueror, as Balaam said, “a star shall rise out of Jacob, and shall smite the corners of Moab.” Mr. Whiston refers this to the terrible Attila, who in the year 442, and thence to 452, marched a great army along the Danube, and crossed the Rhine, and thence returned to Lombardy. Sigonius calls him metus orbis, and flagellum Dei. The terror of the earth, and the scourge of God. — If all men expound the four beasts of Daniel of the conflicts of empires, why may not the trumpets of John be illustrated in like manner? War and peace, rewards and punishments, are the cares of a God.

11. Name… wormwood—Wormwood, (often associated with gall,) seems to have been either the trouble produced by an apostate, or an emblematic penalty for apostasy. So, in Deuteronomy 29:18, the apostate from Jehovah is a “root that beareth gall and wormwood,” producing on Israel the guilt and punishment of apostasy. In Jeremiah 23:15, God threatens against apostate prophets, “I will feed them with wormwood, and make them drink the water of gall.” And as Jeremiah, personating the apostasy and downfall of Israel, says, Lamentations 3:15, “He hath filled me with bitterness, he hath made me drunken with wormwood.” This explains that “root of bitterness,” of Hebrews 12:15, where the “root” is the apostate, and the “bitterness” the result of his apostasy. Says Wordsworth, “Wormwood is very bitter, and in certain cases produces convulsions, delirium, epilepsy, and death,” a fit emblem of the ruin of mind and body produced by the primal apostasy and by sin. The symbolism of our seer in this passage represents vividly how, by this means, those springs and streams which should, in the ideal, be the sources of delight, nourishment, health, and buoyant vitality, become a bitterness, a miasm, a death.

FOURTH TRUMPET—The smitten luminaries, 12.

V. 12. And the fourth angel sounded, and the third part of the sun was smitten-Or struck. After the emperor Theodosius died, and the empire was divided into the eastern and the western, the barbarous nations poured in as a flood. The Goths and Hunns in the years 403 and 405 fell upon Italy itself with an impetuous force; and the former, in the year 410, took Rome by storm, and plundered it without mercy. In the year 452 Attila treated the upper part of Italy in the same manner. In 455 Valentinian the Third was killed, and Genseric invited from Africa. He plundered Rome for fourteen days together. Recimer plundered it again in

472. During all these commotions, one province was lost after another, till, in the year 476, Odoacer seized upon Rome, deposed the emperor, and put an end to the empire itself.

An eclipse of the sun or moon is termed by the Hebrews, a stroke. Now, as such a darkness does not come all at once, but by degrees, so likewise did the darkness which fell on the Roman, particularly the western empire; for the stroke began long before Odoacer, namely, when the barbarians first conquered the capital city.

And the third part of the moon, and the third part of the stars; so that the third part of them was darkened-As under the first, second, and third trumpets by "the earth," "sea," and "rivers," are to be understood the men that inhabit them; so here by the sun, moon, and stars, may be understood the men that live under them, who are so overwhelmed with calamities in those days of darkness, that they can no longer enjoy the light of heaven: unless it may be thought to imply their being killed; so that the sun, moon, and stars shine to them no longer. The very same expression we find in Ezekiel 32:8. "I will darken all the lights of heaven over them." As then the fourth seal transcends the three preceding seals, so does the fourth trumpet the three preceding trumpets. For in this not the third part of the earth, or sea, or rivers only, but of all who are under the sun, are affected.

And the day shone not for a third part thereof-That is, shone with only a third part of its usual brightness.

And the night likewise-The moon and stars having lost a third part of their lustre, either with regard to those who, being dead, saw them no longer, or those who saw them with no satisfaction. The three last trumpets have the time of their continuance fixed, and between each of them there is a remarkable pause: whereas between the four former there is no pause, nor is the time of their continuance mentioned; but all together these four seem to take up a little less than four hundred years.

Verse 12. The third part of the sun-moon-stars, was smitten] Supposed to mean Rome, with her senates, consuls, &c., eclipsed by Odoacer, king of the Heruli, and Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.

Verse 12. And the fourth angel sounded, and the third part of the sun was smitten, &c. — A fit representation to express the last desolation of the imperial city, which God’s righteous judgment doomed, as Babylon heretofore, to a loss of all power and of all authority. Darkening, smiting, or the setting of the sun, moon, and stars, says Sir I. Newton, are put for the setting of a kingdom, or the desolation thereof, proportional to the darkness. And when darkness is opposed to light, as light is a symbol of joy and safety, so darkness is a symbol of misery and adversity; according to the style of Jeremiah 13:16, Give glory to the Lord before he cause darkness, and before your feet stumble upon the dark mountains, &c. The darkness of the sun, moon, and stars, is likewise observed to denote a general deficiency in government, as the prophets describe a day of severe judgment. See Isaiah 13:10, 11; Ezekiel 32:7, 8. In pointing out the accomplishment of this prophecy, and showing how the great lights of the Roman empire were eclipsed and darkened, and remained in darkness, Bishop Newton observes, Genseric left the western empire in a weak and desperate condition. It struggled hard, and gasped, as it were, for breath, through eight short and turbulent reigns, for the space of twenty years, and at length expired in the year 476, under Momyllus, or Augustulus, as he was named in derision, being a diminutive Augustus. This change was effected by Odoacer, king of the Heruli, who, coming to Rome with an army of barbarians, stripped Momyllus of the imperial robes, put an end to the very name of the western empire, and caused himself to be proclaimed king of Italy. His kingdom indeed was of no long duration: for after a reign of sixteen years, he was overcome and slain in the year 493 by Theodoric, who founded the kingdom of the Ostrogoths in Italy, which continued about sixty years under his successors. Thus was the Roman sun extinguished in the western emperor, but the other lesser luminaries, the moon and stars, still subsisted; for Rome was still allowed to have her senate and consuls, and other subordinate magistrates, as before. These lights, we may suppose, shone more faintly under barbarian kings than under Roman emperors; but they were not totally suppressed and extinguished till after the kingdom of the Ostrogoths was destroyed by the emperor of the east’s lieutenants, and Italy was made a province of the eastern empire. Longinus was sent in the year 556 by the Emperor Justin II. to govern Italy with absolute authority; and he changed the whole form of the government, abolished the senate and consuls, and all the former magistrates in Rome and Italy, and in every city of note constituted a new governor with the title of duke. He himself presided over all; and, residing at Ravenna, and not at Rome, he was called the exarch of Ravenna, as were also his successors in the same office. Rome was degraded to the same level with other places, and, from being the queen of cities and empress of the world, was reduced to a poor dukedom, and made tributary to Ravenna, which she had used to govern.

Ver. 12. 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. Hence followed the intellectual and moral obscuration of the sun of Europe. All libraries were burned, all schools annihilated, and the verdure of the earth was withered. No traces of literature remained, except some sparks glimmering in a few convents, which had escaped the general desolation. Of the true character of those dogs of war, allow me to translate a specimen from the Belles Lettres of M. Thomas, member of the French Academy. The warrior had landed with a small army in England, and being vanquished, was condemned to die by serpents. The following expiring speech is put into the mouth of this warrior and poet. “What is the destiny of a valiant man, when denied the glory to fall in war? Is he worthy to live that never received a wound? He leads an indolent life as a coward that never made use of his soul. When the sword is unsheathed, it is the warrior’s duty to meet the warrior. I revere the man that never flinched from foe. This is the glory of a man of honour; and every youth who aspires at marriage, must first distinguish himself as prompt and bold in battle No; in the palace of the powerful Odin, there is no man that shrunk at the aspect of death. I do not approach Odin with the voice of despair. Oh how my children would fly to arms, if they knew the calamity of their father, devoured by a multitude of serpents! I have provided them a mother adequate to inspire them with courage. My last moments approach. The slow fangs of the serpents assail me with a cruel death: one of them is entwined about my breast. But I hope that the sword of my children shall be dipped in the blood of my enemies. I have fifty one times unfurled the standard of battle, having from youth been accustomed to stain my sword with blood. My hopes then were, that no prince on earth would surpass me in valour. But I await the goddesses of death, who call me hence. — I follow you. — It would be cowardice to regret to die. It is time to close my songs. The goddesses invite me away: they approach. Odin has sent them to me from his palace. I shall sit exalted in his presence. The goddesses shall pour me out an immortal beverage. It is done. The periods of life expire. — I go smiling in death.”

12. Smitten—The wrath expressed by fire and burning in previous trumpets is expressed by a smite in this. This may arise from the fact that to darken luminaries by a fire is a contradictory conception. Third part of the sun—It is the third part of the sun and of each star that is darkened, not the one third of the number of luminaries, nor the whole number one third of the time. Assuming a natural, healthful standard of the amount of light, the perpetual diminution of one third would produce a ghastly twilight, a chill, and a depression of spirits and health provocative of disease and death. Vivid picture of the sad effects of our loss of divine favour by apostasy and persistent sin. Day… third part of it—Not a third part of the time but of the degree of light. Night likewise—This smite of the moon and stars darkens the dimness of night, as that of the sun the brightness of day.

V. 13. And I saw, and heard an angel flying-Between the trumpets of the fourth and fifth angel.

In the midst of heaven-The three woes, as we shall see, stretch themselves over the earth from Persia eastward, beyond Italy, westward; all which space had been filled with the gospel by the apostles. In the midst of this lies Patmos, where St. John saw this angel, saying, Woe, woe, woe-Toward the end of the fifth century, there were many presages of approaching calamities.

To the inhabitants of the earth-All without exception. Heavy trials were coming on them all. Even while the angel was proclaiming this, the preludes of these three woes were already in motion. These fell more especially on the Jews. As to the prelude of the first woe in Persia, Isdegard II., in 454, was resolved to abolish the sabbath, till he was, by Rabbi Mar, diverted from his purpose. Likewise in the year 474, Phiruz afflicted the Jews much, and compelled many of them to apostatize. A prelude of the second woe was the rise of the Saracens, who, in 510, fell into Arabia and Palestine. To prepare for the third woe, Innocent I., and his successors, not only endeavoured to enlarge their episcopal jurisdiction beyond all bounds, but also their worldly power, by taking every opportunity of encroaching upon the empire, which as yet stood in the way of their unlimited monarchy.

Verse 13. I-heard an angel flying] Instead of aggelou petwmenou, an angel flying, almost every MS. and version of note has aetou petwmenon, an eagle flying. The eagle was the symbol of the Romans, and was always on their ensigns. The three woes which are here expressed were probably to be executed by this people, and upon the Jews and their commonwealth. Taken in this sense the symbols appear consistent and appropriate; and the reading eagle instead of angel is undoubtedly genuine, and Griesbach has received it into the text.

REVELATION

Verse 13. And I beheld an angel flying through the midst of heaven — Between the trumpets of the fourth and fifth angels; saying with a loud voice — That is, proclaiming for the information of all, Wo, wo, wo, to the inhabitants of the earth — All, without exception: heavy calamities were coming on all; by reason of the other voices of the trumpet, &c. — As if he had said, Though the judgments signified by the four trumpets which have already sounded are very great and dreadful, yet greater judgments still remain to be inflicted on the earth, in the events that are to follow upon sounding the three remaining trumpets. Several interpreters suppose this part of the vision to be a representation of some faithful witnesses against the superstition, idolatry, and growing corruptions of those times; and that the dreadfulness of the woes of the three remaining trumpets is proclaimed to the corrupt members of the church, because as they were endued, by the divine revelation, with more knowledge than before, being all Christians by name, they therefore deserved to suffer more for their crimes than plain heathen, such as were chiefly concerned in the former judgments. Be this as it may, whether this angel was designed to represent any such faithful witnesses against these corruptions, and to signify that such should arise, or not, it must at least be allowed, as Bishop Newton observes, that the design of this messenger, in conformity with the design of the angels that sounded the preceding trumpets, was to raise men’s attention especially to the three following trumpets, predicting events of a more calamitous nature, or more terrible plagues, than any of the preceding, and therefore distinguished from them by the name of woes. And they are not woes of a light or common nature, but such in the extreme; for the Hebrews, having no superlative degree, in the manner of other languages, express their superlative by repeating the positive three times, as in this place. The foregoing calamities relate chiefly to the downfall of the western empire, the two following to the downfall of the eastern empire. The foregoing are described more succinctly, and contain a less compass of time; the following are set forth with more particular circumstances, and are of longer duration, as well as larger description.

13. Annunciation of the three woe trumpets—The four creational are succeeded by the three spiritual trumpets. An angel—The reading now adopted by all scholars is an eagle. Alford rejects Ewald’s idea that the eagle is a bird of ill-omen, as also Hengstenberg’s idea that it is the contrast to the dove, (John 1:32;) and holds it to be “the symbol of judgment rushing to its prey, as in Deuteronomy 28:49; Hosea 8:1; Habakkuk 1:8. We see not why all these Scripture uses do not blend together to characterize the eagle as a symbol. He is here certainly a bird of evil omen, the reverse of the dove, and an announcer of judgment; yet all this does not impute to the present announcer an evil or demoniac character, for a good messenger, a prophet, may be the divine announcer of woe. Hence we venture to suggest that an eagle messenger is not here a strange thing, as the fourth living being (Revelation 4:7) was like a flying eagle, the very phrase here used; and as this living being represents not, like an angel, the celestial, but the earthly, so he announces that even the three spiritual trumpets are to bring woes to the inhabitants of the earth. Midst of heaven—A single Greek compound for which the English compound mid-heaven is an exact equivalent. To an English reader the natural idea suggested by the word would be mid-air, the space conceptually half way between sky and earth. But Wetstein shows by copious examples that it means in classic Greek the middle or highest point of the sun’s course in the sky, the zenith. But the same word in Revelation 19:17, clearly means the heavens where all the birds fly. The angel in that passage stands in the zenith, and the birds fly in the mid-air below. And in Revelation 14:6, it is the region where an angel flies so low as to be supposed to be heard from the earth. It is in these three places alone of the Greek Testament that the word occurs, and we hold it to be unquestionable that St. John uses it in a sense of his own, and not the classic, meaning the mid-space between earth and the apparent sky. Inhabiters of the earth—An adverse descriptive phrase. The earthy announcer utters a menace against earthy men. The woes are for the evil and profane, “who have not the seal of God,” Revelation 9:4. The third woe trumpet will be terrible to such, but ultimately glorious for the sealed. The three woes are, 1. The infernal locust demons of Revelation 9:1-11; 2. The war-horse demons of Revelation 9:12-21; and 3. The antichristic dragon of Revelation 12:1-12; entailing as consequences the war between Christ and antichrist, resulting in the eternal triumph of the former.