Revelation Chapter 8

Verses 1-6

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. 2 And I saw the seven angels which stood before God; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it jinto the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound.[1]

Verse 1

In chapter seven, there was a long interlude, after which we now resume wit the opening of the seals. The silence is notable in that if follows the opening of the seal after all the noise and worship from chapters four through five and chapter seven.

Christ is the one opening the seal (Rev 5:6-8)

This silence may seem surprising with all that is going on. Silence could either mean that no one knew how to react or it could follow after the pattern of Jewish tradition that silence would follow prior to the age to come (as in the silence prior to God creating the world.)

Thirty minutes is a finite time period prior to a transition. Thirty minutes may not seem long, but short and long change based on the context. Imagine if I took a thirty minute pause in the middle of a sermon. Would that feel short or long to you? In respect to the events happening at the time, a thirty minute pause could feel like an eternity. This silence is a period for the prayers of the saints to be heard.

The contents of the seven trumpets indicate that they differ from the seven seals.

It is debated among scholars if the trumpets proceed from the opening of the sixth seal or if they run parallel to the sixth se3al, in such a way that the seals, trumpets, and bowl judgements happen broadly about the same period of time. John does not describe what he sees written upon the scroll, but rather what he hears, “trumpets sounding” and sees upon the opening of the scroll. One consideration is that the trumpet and bowl judgements are what’s written upon the scroll.

Verse 2

John describes that he sees seven angels given seven trumpets. These trumpets are different and distinct from the trumpet of God (Rev 1:10, 1 Cor 15:52).

“ In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.[2]”

Trumpets in the Old Testament were usually used to signal an alarm or rouse people for battle (Num 10:9). In revelation, the trumpets are the sound of God getting ready to wage war (judgement) on the earth.

“9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.[3]”

We do not know who these seven angels are. There are only two angels named through the Bible, Michael and Gabriel. There are extra biblical traditions form the book of Enoch that name the seven angel, however, I would refrain from such texts.

Verse two is really the transitioning point of the text, and logically makes the most sense for the new chapter to begin here.

Verse 3-5

Another angel is introduced, separate from the seven above. This angel stands before a golden altar with a golden censer. Censors were made of copper and were used to carry coal from the brazen altar from the exterior of the Old Testament tabernacle to the altar of incense inside. Upon the completion of Solomons temple, he used censors of gold (1 Kings 7:50)

“50 And the bowls, and the snuffers, and the basons, and the spoons, and the censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit, of the temple.[4]”

This offering is added to the prayers of the saints.

The sense we see here is the response to the prayers of the saints in Rev 5:8 and the plea for vengeance in Rev 6:10 is to combine them with incense with fire from the altar to bring judgement upon the earth. Whereas the effectiveness of a incense could be measured by the smoke, we see this offering was acceptable as it rose up from God. This scene in Johns vision shows us that the prayers of the saints have a direct effect on what happens in the spiritual realm.

In verse five, we see an allusion to Mt. Sinai in Ex 19:16-19.

“16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 17 And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. 18 And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.[5]”

The seven trumpets:

As with the seals, which were broken up into a group of four, then with two that followed with greater detail, following with an interlude prior to the seventh, so we will see the pattern repeat with the trumpet judgements and a similar pattern with the bowl/vial judgements.

With the trumpet judgements, we will see Revelation allude to the ten plagues of Egypt. Between the seven trumpet judgements, we wills see seven of the plagues from Egypt. However, important detail should be paid attention to the partial judgement connected with time for repentance in Revelation whereas in Exodus the judgements were complete.

Verse 7

7 The first angel sounded, and there followed ohail and fire mingled with blood, and they were cast upon the earth: and the third part of rtrees was burnt up, and all green grass was burnt up.[6]

The first trumpet sends with it hail and fire, connected with divine judgement in the Old Testament. Fire is probably a reference to lightening, although, it is also plausible that Gold could use humans and our modern nuclear tech, whereas blood represents the coming war God will rage on earth. Unlike the seventh plague of Egypt, where destruction hit everything (Ex 9:22-26), which the first trumpet alludes to, the trumpet judgement affects only a third of the earth. This is a warning from God (before the completeness of His judgement later) and a call to repentance.

“22 And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. 23 And Moses stretched forth his rod toward heaven: and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. 24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. 25 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. 26 Only in the land of Goshen, where the children of Israel were, was there no hail.[7]”

The mingling of hail and blood is alluded and referenced to in Joel 2:30.

“And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke.[8]”

One further allusion to the Old Testament is Ezekiel 38:22.

“ And I will plead against him with mpestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and qgreat hailstones, fire, and rbrimstone.[9]”

Like the first trumpet, the following three trumpets are connected in the aspect that they affect natural objects of our environment. The following three trumpets (the woes) will affect life with pain, death, suffering, and hell.

Whereas a third of the earth was affected as a whole, notice that it says all the grass was burned up.

Verses 8-9

8 And the second angel sounded, and as it were a great mountain burning with fire was cast tinto the sea: and the third part of the sea became blood; 9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.[10]

Verse 8-9

As it were… a mountain - John does not say that a mountain was literally thrown into the sea, but as it were a mountain. What exactly this object is is unclear. In verse ten there is a reference to a star falling, but John does not refer to this item as a star. While not literally a mountain, it is likely some large body that has fallen from heaven. In any case, it appears John used this language because it was the only metaphor to describe what he was seeing in the vision.

The result of this “mountain” is the turning of a third of waters to blood, a third of ocean life has died, and a third of the ships were destroyed. The reference to water turning to blood is also an allusion to the plagues of Egypt (Ex 7:14-24).

“14 And the Lord said unto Moses, Pharaoh’s heart is hardened, he refuseth to let the people go. 15 Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. 16 And thou shalt say unto him, The Lord God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 17 Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. 18 And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river. 19 And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. 20 And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 21 And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. 22 And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the Lord had said. 23 And Pharaoh turned and went into his house, neither did he set his heart to this also. 24 And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. 25 And seven days were fulfilled, after that the Lord had smitten the river.[11]”

As with the first plague, we see a partial destruction marked by a third – Not yet critical damage to the human population and another call to repentance.

Verses 10-11

10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11 And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.[12]

Verse 10-11

In the second trumpet judgement, a third of salt water (seas) was affected. In the third, a great star falls from heaven affecting a third of the worlds fresh water supply.

Wormwood – nonpoisonous but a bitter plant common to the Middle East. Wormwood often is used in analogy to speak of bitterness and sorrow. OT prophets pictured wormwood as the opposite of justice and righteousness.

It is only referred to in the New Testament in this location, however, it is used throughout the Old Testament seven times. In the verb that John used to describe this event, it could literally be rendered and translated as “made the waters undrinkable.”

This is an allusion to Jeremiah 9:15, in which God brings about judgement for sin.

As a result of poisoning of freshwater supplies, many people died to the drinking of the waters.

This trumpet judgement is an allusion to the first of Egypt’s plagues, the turning of the nile undrinkable (Ex 7:14-24).

Verses 12-13

And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe!, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound![13]

Verse 12-13

As the earth was dealt with literally in the first three judgments, it is best to take the dampening of the sky lights by a third literal as well. With the forth trumpet, the day was shortened in length of its light by a third and the night held back a third of its light from the moon and stars. Some scholars speculate this passage refers not to removing light for a third of the day, but of dampening the light by a third of it’s brightness. I believe this refers to a third of the light being cut off.

My believe comes from the allusion of the plagues of Egypt, where God brought a total darkness over the land, even a darkness that could be felt (Ex. 10:21-23)

“21 And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. 22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: 23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.[14]”

Of note, we have no idea for how long these events continue. John does not reference a time frame for these events.

With each of these judgements there is a call and reminder to come to repentance. As another call, another plea, another chance to be spared, God sends another angle to announce, “woe, woe, woe”… This is a warning and a indicator that the following judgments God will bring upon the earth will be more severe then they have experienced so far.

Also notice that the woe’s go out to the inhabitants of the world – these are the enemies of God, the unsaved.

In this chapter we have seen that our prayers are received in heaven and have a direct affect on the heavenly realm.

We have seen God use natural and supernatural disasters to bring about His will. Anytime God brings about judgement, it is to call us to repentance.

[1] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Re 8:1–6). Bellingham, WA: Logos Research Systems, Inc.

[2] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., 1 Co 15:52). Bellingham, WA: Logos Research Systems, Inc.

[3] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Nu 10:9). Bellingham, WA: Logos Research Systems, Inc.

[4] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., 1 Ki 7:50). Bellingham, WA: Logos Research Systems, Inc.

[5] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ex 19:16–19). Bellingham, WA: Logos Research Systems, Inc.

[6] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Re 8:7). Bellingham, WA: Logos Research Systems, Inc.

[7] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ex 9:22–26). Bellingham, WA: Logos Research Systems, Inc.

[8] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Joe 2:30). Bellingham, WA: Logos Research Systems, Inc.

[9] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Eze 38:22). Bellingham, WA: Logos Research Systems, Inc.

[10] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Re 8:8–9). Bellingham, WA: Logos Research Systems, Inc.

[11] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ex 7:14–25). Bellingham, WA: Logos Research Systems, Inc.

[12] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Re 8:10–11). Bellingham, WA: Logos Research Systems, Inc.

[13] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Re 8:12–13). Bellingham, WA: Logos Research Systems, Inc.

[14] The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ex 10:21–23). Bellingham, WA: Logos Research Systems, Inc.