
Text -- Revelation 8:1--9:21 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson -> Rev 8:1; Rev 8:1; Rev 8:1; Rev 8:2; Rev 8:2; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:4; Rev 8:4; Rev 8:5; Rev 8:5; Rev 8:5; Rev 8:5; Rev 8:5; Rev 8:6; Rev 8:6; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:8; Rev 8:8; Rev 8:8; Rev 8:9; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:12; Rev 8:12; Rev 8:12; Rev 8:13; Rev 8:13; Rev 8:13; Rev 8:13; Rev 8:13; Rev 9:1; Rev 9:1; Rev 9:2; Rev 9:2; Rev 9:2; Rev 9:2; Rev 9:3; Rev 9:3; Rev 9:4; Rev 9:4; Rev 9:4; Rev 9:4; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:6; Rev 9:6; Rev 9:6; Rev 9:6; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:8; Rev 9:8; Rev 9:8; Rev 9:9; Rev 9:9; Rev 9:9; Rev 9:10; Rev 9:10; Rev 9:10; Rev 9:10; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:12; Rev 9:12; Rev 9:13; Rev 9:13; Rev 9:14; Rev 9:14; Rev 9:14; Rev 9:14; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:16; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:18; Rev 9:18; Rev 9:19; Rev 9:19; Rev 9:19; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:21
Robertson: Rev 8:1 - -- And when he opened ( kai hotan ēnoixen ).
Here modal an is used with hote (used about the opening of the preceding six seals), but hotan is n...
And when he opened (
Here modal

Robertson: Rev 8:1 - -- There followed a silence ( egeneto sigē ).
Second aorist middle of ginomai . "There came silence."Dramatic effect by this profound stillness with n...
There followed a silence (
Second aorist middle of

Robertson: Rev 8:1 - -- About the space of half an hour ( hōs hēmiōron ).
Late and rare word (hēmi , half, hōra , hour), here only in N.T. Accusative of extent of ...
About the space of half an hour (
Late and rare word (

Robertson: Rev 8:2 - -- Stand ( hestēkasin ).
Perfect active of histēmi (intransitive). Another " hebdomad "so frequent in the Apocalypse. The article (the seven angel...
Stand (
Perfect active of

Robertson: Rev 8:2 - -- Seven trumpets ( hepta salpigges ).
We see trumpets assigned to angels in Mat 24:31; 1Th 4:16; 1Co 15:52; Rev 4:1, Rev 4:4. See also the use of trump...
Seven trumpets (
We see trumpets assigned to angels in Mat 24:31; 1Th 4:16; 1Co 15:52; Rev 4:1, Rev 4:4. See also the use of trumpets in Jos 6:13; Joe 2:1. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

Robertson: Rev 8:3 - -- Another angel ( allos aggelos ).
Not one of the seven of Rev 8:2 and before they began to sound the trumpets. This preliminary incident of the offeri...

Robertson: Rev 8:3 - -- Stood ( estathē ).
Ingressive first aorist passive of histēmi (intransitive), "took his place."
Stood (
Ingressive first aorist passive of

Robertson: Rev 8:3 - -- Over the altar ( epi tou thusiastēriou ).
See Rev 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luk ...
Over the altar (
See Rev 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luk 1:11; possibly also Rev 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative

Robertson: Rev 8:3 - -- A golden censer ( libanōton chrusoun ).
Old word for frankincense (from libanos , Mat 2:11; Rev 18:13), but here alone in N.T. and for censer, as i...

Robertson: Rev 8:3 - -- Much incense ( thumiamata polla ).
See Rev 5:8 for thumiama (the aromatic substance burnt, also in Rev 18:13), but here for the live coals on which...

Robertson: Rev 8:3 - -- That he should add ( hina dōsei ).
Sub-final clause (subject of edothē , was given, singular because thumiamata neuter plural) with hina and ...
That he should add (
Sub-final clause (subject of

Robertson: Rev 8:3 - -- Unto the prayers ( tais proseuchais ).
Dative case. In Rev 5:8 the thumiamata are the prayers.
Unto the prayers (
Dative case. In Rev 5:8 the

Robertson: Rev 8:3 - -- Upon the golden altar ( epi to thusiastērion to chrusoun to ).
Accusative case here, not genitive as above, and apparently the altar of incense as ...
Upon the golden altar (
Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exo 30:1.; Lev 4:17). Note triple article here

Robertson: Rev 8:4 - -- The smoke ( ho kapnos ).
Old word, in N.T. only Act 2:19; Rev 8:4; Rev 9:2., Rev 9:17.; Rev 14:11; Rev 15:8; Rev 18:9, Rev 18:18; Rev 19:3. Here from...

Robertson: Rev 8:4 - -- With the prayers ( tais proseuchais ).
So associative-instrumental case, but it may be dative as in Rev 8:3 (for).
With the prayers (
So associative-instrumental case, but it may be dative as in Rev 8:3 (for).

Robertson: Rev 8:5 - -- Taketh ( eilēphen ).
Vivid dramatic perfect active indicative of lambanō as in Rev 5:7, "has taken."The angel had apparently ]aid aside the cen...

Robertson: Rev 8:5 - -- Filled ( egemisen ).
He drops back to the narrative use of the first aorist active indicative of gemizō .
Filled (
He drops back to the narrative use of the first aorist active indicative of

Robertson: Rev 8:5 - -- Cast ( ebalen ).
Second aorist active indicative of balloÌ„ . See Gen 19:24 (Sodom); Eze 10:2 and Christ’ s bold metaphor in Luk 12:49. See this...

Robertson: Rev 8:5 - -- Followed ( egenonto ).
Came to pass naturally after the casting of fire on the earth. Same three elements in Rev 4:5, but in different order (lightni...
Followed (
Came to pass naturally after the casting of fire on the earth. Same three elements in Rev 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps

Robertson: Rev 8:6 - -- Prepared themselves ( hētoimasan hautous ).
First aorist active indicative of hetoimazō . They knew the signal and got ready.
Prepared themselves (
First aorist active indicative of

Robertson: Rev 8:6 - -- To sound ( hina salpisōsin ).
Sub-final (object) clause with hina and the first aorist ingressive active subjunctive of salpizō . The infinitiv...
To sound (
Sub-final (object) clause with

Robertson: Rev 8:7 - -- Sounded ( esalpisen ).
First aorist active indicative of salpizō , repeated with each angel in turn (Rev 8:8, Rev 8:10, Rev 8:12; Rev 9:1, Rev 9:13...

Robertson: Rev 8:7 - -- Hail and fire mingled with blood ( chalaza kai pur memigmena en haimati ).
Like the plague of hail and fire in Exo 9:24. The first four trumpets are ...
Hail and fire mingled with blood (
Like the plague of hail and fire in Exo 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exo 7:17.; Psa 106:35). The old feminine word

Robertson: Rev 8:7 - -- Were cast ( eblēthē ).
First aorist passive singular because chalaza and pur treated as neuter plural. "The storm flung itself on the earth"(...
Were cast (
First aorist passive singular because

Robertson: Rev 8:7 - -- Was burnt up ( katekaē ).
Second aorist (effective) passive indicative of katakaiō , old verb to burn down (effective use of kata , up, we say). ...

Robertson: Rev 8:8 - -- As it were ( hōs ).
"As if,"not a great mountain, but a blazing mass as large as a mountain.
As it were (
"As if,"not a great mountain, but a blazing mass as large as a mountain.

Robertson: Rev 8:8 - -- Burning with fire ( puri kaiomenon ).
Present middle participle of kaiō . Somewhat like Enoch 18:13, but perhaps with the picture of a great volcan...
Burning with fire (
Present middle participle of

Robertson: Rev 8:8 - -- Became blood ( egeneto haima ).
Like the Nile in the first plague (Exo 7:20.). Cf. also Rev 16:3.

Robertson: Rev 8:9 - -- Of the creatures ( tōn ktismatōn ).
See Rev 5:13 for this word ktisma . Even they that had life (ta echonta psuchas ). Here the nominative artic...

Robertson: Rev 8:9 - -- Was destroyed ( diephtharēsan ).
Second aorist passive indicative of diaphtheirō , old compound, to corrupt, to consume, to destroy (perfective u...
Was destroyed (
Second aorist passive indicative of

Robertson: Rev 8:10 - -- Burning as a torch ( kaiomenos hōs lampas ).
See Rev 4:5; Mat 2:2, perhaps a meteor, striking at the fresh-water supply (rivers potamōn , springs...

Robertson: Rev 8:11 - -- Wormwood ( ho Apsinthos ).
Absinthe. Usually feminine (hē ), but masculine here probably because astēr is masculine. Only here in N.T. and not...
Wormwood (
Absinthe. Usually feminine (

Robertson: Rev 8:11 - -- Became wormwood ( egeneto eis apsinthon ).
This use of eis in the predicate with ginomai is common in the lxx and the N.T. (Rev 16:19; Joh 16:20;...

Robertson: Rev 8:11 - -- Of the waters ( ek tōn hudatōn ).
As a result of (ek ) the use of the poisoned waters.
Of the waters (
As a result of (

Robertson: Rev 8:11 - -- Were made bitter ( epikranthēsan ).
First aorist passive indicative of pikrainō . Old verb (from pikros , bitter), as in Rev 10:9. In a metaphori...

Robertson: Rev 8:12 - -- Was smitten ( eplēgē ).
Second aorist passive indicative of plēssō , old verb (like plēgē plague), here only in N.T.
Was smitten (
Second aorist passive indicative of

Robertson: Rev 8:12 - -- That should be darkened ( hina skotisthēi ).
Purpose clause with hina and the first aorist passive subjunctive of skotizō , from skotos (dark...

Robertson: Rev 8:12 - -- And the day should not shine ( kai hē hēmera mē phanēi ).
Negative purpose clause with hina mē and the first aorist active subjunctive of...
And the day should not shine (
Negative purpose clause with

Robertson: Rev 8:13 - -- An eagle ( henos aetou ).
"One eagle,"perhaps henos (heis ) used as an indefinite article (Rev 9:13; Rev 18:21; Rev 19:17). See Rev 4:7 also for t...

Robertson: Rev 8:13 - -- Flying in mid-heaven ( petomenou en mesouranēmati ).
Like the angel in Rev 14:6 and the birds in Rev 19:17. Mesouranēma (from mesouraneō to...
Flying in mid-heaven (
Like the angel in Rev 14:6 and the birds in Rev 19:17.

Robertson: Rev 8:13 - -- Woe, woe, woe ( ouai , ouai , ouai ).
Triple because three trumpets yet to come. In Rev 18:10, Rev 18:16, Rev 18:19 the double ouai is merely for...

Robertson: Rev 8:13 - -- For them that dwell on the earth ( tous katoikountas ).
Accusative of the articular present active participle of katoikeō , is unusual (Aleph Q her...

Robertson: Rev 8:13 - -- By reason of the other voices ( ek tōn loipōn phōnōn ).
"As a result of (ek ) the rest of the voices."There is more and worse to come, "of t...
By reason of the other voices (
"As a result of (

Robertson: Rev 9:1 - -- Fallen ( peptōkota ).
Perfect active participle of piptō , already down. In Luk 10:18 note pesonta (constative aorist active, like a flash of l...

Robertson: Rev 9:1 - -- Of the pit of the abyss ( tou phreatos tēs abussou ).
Abussos is an old adjective (alpha privative and buthos , depth, without depth), but hē a...
Of the pit of the abyss (

Robertson: Rev 9:2 - -- Opened ( ēnoixen ).
First aorist active indicative of anoignumi . With the "key"(kleis ).
Opened (
First aorist active indicative of

Robertson: Rev 9:2 - -- As the smoke of a great furnace ( hōs kapnos kaminou megalēs ).
The plague of demonic locusts is here turned loose. Kaminos is old word for a s...
As the smoke of a great furnace (
The plague of demonic locusts is here turned loose.

Robertson: Rev 9:2 - -- Were darkened ( eskotōthē ).
First aorist passive indicative of skotoō , old causative verb from skotos , in N.T. only here, Rev 16:10; Eph 4:1...

Robertson: Rev 9:3 - -- Locusts ( akrides ).
Also Rev 9:7 and already in Mat 3:4; Mar 1:6 (diet of the Baptist). The Israelites were permitted to eat them, but when the swar...
Locusts (
Also Rev 9:7 and already in Mat 3:4; Mar 1:6 (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Exo 10:13.) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts"(Swete).

Robertson: Rev 9:3 - -- The scorpions ( hoi skorpioi ).
Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting...

It was said (
First aorist passive indicative of

Robertson: Rev 9:4 - -- That they should not hurt ( hina mē adikēsousin ).
Sub-final (object clause subject of errethē ) with hina mē and the future active of adi...

Robertson: Rev 9:4 - -- But only such men as ( ei mē tous anthrōpous hoitines ).
"Except (elliptical use of ei mē , if not, unless) the men who (the very ones who)."Fo...

Robertson: Rev 9:4 - -- The seal of God upon their foreheads ( tēn sphragida tou theou epi tōn metōpōn ).
Provided for in Rev 7:3. "As Israel in Egypt escaped the pl...
The seal of God upon their foreheads (
Provided for in Rev 7:3. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss"(Swete).

Robertson: Rev 9:5 - -- That they should not kill them ( hina mē apokteinōsin autous ).
Sub-final object clause (subject of edothē ) with hina mē and the subjunct...
That they should not kill them (
Sub-final object clause (subject of

Robertson: Rev 9:5 - -- But that they should be tormented ( all' hina basanisthēsontai ).
Sub-final clause again with hina , but this time with the first future passive in...
But that they should be tormented (
Sub-final clause again with

Robertson: Rev 9:5 - -- Five months ( mēnas pente ).
Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months...
Five months (
Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).

Robertson: Rev 9:5 - -- Torment ( basanismos ).
Late word for torture, from basanizō , in N.T. only in Rev 9:5; Rev 14:11; Rev 18:7, Rev 18:10, Rev 18:15. The wound of the...

Robertson: Rev 9:5 - -- When it striketh a man ( hotan paisēi anthrōpon ).
Indefinite temporal clause with hotan and the first aorist active subjunctive of paiō (M...
When it striketh a man (
Indefinite temporal clause with

Men (
Generic use of the article (men as a class).

Robertson: Rev 9:6 - -- Shall not find it ( ou mē heurēsousin auton ).
Strong double negative ou mē with the future active indicative according to Aleph Q, but heuro...
Shall not find it (
Strong double negative

Robertson: Rev 9:6 - -- They shall desire to die ( epithumēsousin apothanein ).
Future active of epithumeō , a climax to zētēsousin (they shall seek), to desire ve...
They shall desire to die (
Future active of

Robertson: Rev 9:6 - -- Fleeth ( pheugei ).
Vivid futuristic present active indicative of pheugō . Even death does not come to their relief.
Fleeth (
Vivid futuristic present active indicative of

Robertson: Rev 9:7 - -- The shapes ( ta homoiōmata ).
Old word from homoioō , to make like (from homoios , like), likeness, in N.T. only here, Rom 5:14; Phi 2:7, "the li...

Robertson: Rev 9:7 - -- Unto horses ( hippois ).
Associative-instrumental case, as is the rule with homoios (Rev 1:15; Rev 2:18; Rev 4:6.; Rev 9:10, Rev 9:19; Rev 11:1; Re...

Robertson: Rev 9:7 - -- Prepared for war ( hētoimasmenois eis polemon ).
Perfect passive participle of hetoimazō . This imagery of war-horses is like that in Joe 2:4. "T...
Prepared for war (
Perfect passive participle of

Robertson: Rev 9:7 - -- As it were crowns ( hos stephanoi ).
Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Rev 4:4; Rev 6:2; Re...

Robertson: Rev 9:7 - -- As men’ s faces ( hoÌ„s prosoÌ„pa anthroÌ„poÌ„n ).
Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligen...
As men’ s faces (
Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man"(Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

Robertson: Rev 9:8 - -- They had ( eichan ).
Imperfect active, late form as in Mar 8:7 in place of the usual eichon .
They had (
Imperfect active, late form as in Mar 8:7 in place of the usual

Robertson: Rev 9:8 - -- As hair of women ( hōs trichas gunaikōn ).
That is long hair (1Co 11:15), with no reference to matters of sex at all, for anthrōpōn just be...
As hair of women (
That is long hair (1Co 11:15), with no reference to matters of sex at all, for

Robertson: Rev 9:8 - -- As the teeth of lions ( hōs leontōn ).
Supply hoi odontes (the teeth) before leontōn . See Joe 1:6. The locust is voracious.
As the teeth of lions (
Supply

Robertson: Rev 9:9 - -- As it were breastplates of iron ( hōs thōrakas siderous ).
The thōrax was originally the breast (from the neck to the navel), then the breast...
As it were breastplates of iron (
The

Robertson: Rev 9:9 - -- The sound of their wings ( hē phōnē tōn pterugōn ).
Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of ...
The sound of their wings (
Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of resisting them.

Robertson: Rev 9:9 - -- As the sound of chariots, of many horses rushing to war ( hōs phōnē harmatōn hippōn pollōn trechontōn eis polemon ).
Both metaphors her...
As the sound of chariots, of many horses rushing to war (
Both metaphors here, the clatter and clangour of the chariot wheels and the prancing of the horses are found in Joe 2:4.


Robertson: Rev 9:10 - -- Like unto scorpions ( homoias skorpiois ).
Aleph A wrongly have homoiois (agreeing with skorpiois instead of with ouras ). It is a condensed idi...

Robertson: Rev 9:10 - -- Stings ( kentra ).
Old word from kentreō (to prick, to sting), in N.T. only here, Act 26:14 (about Paul); 1Co 15:55 (about death). It is used "of...

Robertson: Rev 9:10 - -- In their tails ( en tais ourais autōn ).
This locates "their power to hurt"(hē exousia autōn adikēsai , infinitive here, hina adikēsousin ...
In their tails (
This locates "their power to hurt"(

Robertson: Rev 9:11 - -- As king ( basilea ).
Predicate accusative and anarthrous. In Pro 30:27 it is stated that the locust has no king, but this is not true of these demoni...

Robertson: Rev 9:11 - -- His name is ( onoma autōi ).
"Name to him"(nominative absolute and dative, as in Rev 6:8).
His name is (
"Name to him"(nominative absolute and dative, as in Rev 6:8).

Robertson: Rev 9:11 - -- In Hebrew ( Ebraisti ).
Adverb as in Rev 16:16; Joh 5:2; Joh 19:13, Joh 19:17, Joh 19:20; Joh 20:16. Abaddōn . A word almost confined to the Wisdom...

Robertson: Rev 9:11 - -- In the Greek tongue ( en tēi Hellēnikēi ).
With glōssēi or dialektōi understood. As usual, John gives both the Hebrew and the Greek.
In the Greek tongue (
With

Robertson: Rev 9:11 - -- Apollyon ( Apolluōn ).
Present active masculine singular participle of apolluō , meaning "destroying,"used here as a name and so "Destroyer,"with...
Apollyon (
Present active masculine singular participle of

Robertson: Rev 9:12 - -- The first woe ( hē ouai hē mia ).
Note feminine gender ascribed to the interjection ouai as in Rev 11:14, perhaps because thlipsis is feminin...

Robertson: Rev 9:12 - -- There come yet two Woes ( erchetai eti duo Ouai ).
Singular number erchetai instead of erchontai , though duo ouai . It is true that ouai is an i...
There come yet two Woes (
Singular number

Robertson: Rev 9:13 - -- A voice ( phōnēn mian ).
For mian as indefinite article see Rev 8:13. Accusative case here after ēkousa , though genitive in Rev 8:13, a dist...

Robertson: Rev 9:13 - -- From ( ek ).
"Out of the horns."Note triple use of the genitive article here as of the accusative article with this identical phrase in Rev 8:3 ("the...
From (
"Out of the horns."Note triple use of the genitive article here as of the accusative article with this identical phrase in Rev 8:3 ("the altar the golden the one before the throne").

Robertson: Rev 9:14 - -- One saying to the sixth angel ( legonta tōi hektōi ).
Accusative masculine singular active participle of legō , personifying phōnēn and a...
One saying to the sixth angel (
Accusative masculine singular active participle of

Robertson: Rev 9:14 - -- Which had the trumpet ( ho echōn tēn salpigga ).
Nominative case in apposition with aggelōi (dative), the same anomalous phenomenon in Rev 2:...

Robertson: Rev 9:14 - -- Loose ( luson ).
First aorist (ingressive) active imperative of luō , "let loose."Another group of four angels (Rev 7:1) like Act 12:4, described h...
Loose (
First aorist (ingressive) active imperative of

Robertson: Rev 9:14 - -- At the great river Euphrates ( epi tōi potamōi tōi megalōi Euphratēi ).
A regular epithet of the Euphrates (Rev 16:12; Gen 15:18; Deu 1:7)....
At the great river Euphrates (
A regular epithet of the Euphrates (Rev 16:12; Gen 15:18; Deu 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.

Robertson: Rev 9:15 - -- Were loosed ( eluthēsan ).
First aorist (ingressive) passive indicative of luō , "were let loose."
Were loosed (
First aorist (ingressive) passive indicative of

Robertson: Rev 9:15 - -- Which had been prepared ( hoi hētoimasmenoi ).
Perfect passive articular participle of hetoimazō , to make ready (hetoimos ), in a state of read...

Robertson: Rev 9:15 - -- For the hour and day and month and year ( eis tēn hōran kai hēmeran kai mēna kai eniauton ).
For this use of eis with hētoimasmenon see...
For the hour and day and month and year (
For this use of

Robertson: Rev 9:15 - -- That they should kill ( hina apokteinōsin ).
The same idiom in Rev 9:5 about the fifth trumpet, which brought torture. This one brings death.
That they should kill (
The same idiom in Rev 9:5 about the fifth trumpet, which brought torture. This one brings death.

Robertson: Rev 9:16 - -- Of the horsemen ( tou hippikou ).
Old adjective hippikos from hippos (horse), equestrian. The neuter articular singular to hippikon , the horse o...

Robertson: Rev 9:17 - -- And thus I saw in the vision ( kai houtōs eidon en tēi horasei ).
Nowhere else does John allude to his own vision, though often in Dan. (Dan 7:2;...

Robertson: Rev 9:17 - -- Having ( echontas ).
Accusative masculine plural of echō , probably referring to the riders (tous kathēmenous ep' autōn ) rather than to the h...
Having (
Accusative masculine plural of

Robertson: Rev 9:17 - -- Breastplates as of fire and of hyacinth and of brimstone ( thōrakas purinous kai huakinthinous kai theiōdeis ).
There is no hōs (as) in the G...
Breastplates as of fire and of hyacinth and of brimstone (
There is no

Robertson: Rev 9:17 - -- As the heads of lions ( hōs kephalai leontōn ).
This of the horses, war-horses as always in the Bible except in Isa 28:28. These horses likewise ...
As the heads of lions (
This of the horses, war-horses as always in the Bible except in Isa 28:28. These horses likewise have "fire and smoke and brimstone"(

Robertson: Rev 9:18 - -- By these three plagues ( apo tōn triōn plēgōn toutōn ).
Our "plague"or stroke from plēssō , as in Luk 10:30 and often in Rev (Rev 9:20;...
By these three plagues (
Our "plague"or stroke from

Robertson: Rev 9:18 - -- Was killed ( apektanthēsan ).
First aorist passive indicative of apokteinō , to kill, third person plural, though to triton is neuter singular ...
Was killed (
First aorist passive indicative of

Robertson: Rev 9:19 - -- The power ( hē exousia ).
As in Rev 2:26; Rev 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in ...
The power (
As in Rev 2:26; Rev 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents"(

Robertson: Rev 9:19 - -- Having heads ( echousai kephalas ).
Feminine present active participle of echō , agreeing with ourai (tails).
Having heads (
Feminine present active participle of

Robertson: Rev 9:19 - -- With them ( en autais ).
Instrumental use of en . Surely dreadful monsters.
With them (
Instrumental use of

Robertson: Rev 9:20 - -- Repented not ( ou metenoēsan ).
First aorist active indicative of metanoeō . The two-thirds of mankind still spared did not change their creed or...
Repented not (
First aorist active indicative of

Robertson: Rev 9:20 - -- Of the works ( ek tōn ergōn ).
For this use of ek after metanoeō see Rev 2:21; Rev 9:21; Rev 16:11. By "works"(ergōn ) here idolatries a...

Robertson: Rev 9:20 - -- That they should not worship ( hina mē proskunēsousin ).
Negative purpose clause with hina mē and the future active of proskuneō as in Re...
That they should not worship (
Negative purpose clause with

Robertson: Rev 9:20 - -- Devils ( ta daimonia ).
Both in the O.T. (Deu 32:17; Psa 96:5; Psa 106:37) and in the N.T. (1Co 10:21) the worship of idols is called the worship of ...
Devils (
Both in the O.T. (Deu 32:17; Psa 96:5; Psa 106:37) and in the N.T. (1Co 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. "The idols"(

Robertson: Rev 9:21 - -- Of their murders ( ek tōn phonōn autōn ).
Heads the list, but "sorceries"(ek tōn pharmakōn ) comes next. Pharmakon was originally enchan...
Of their murders (
Heads the list, but "sorceries"(
Vincent -> Rev 8:1; Rev 8:1; Rev 8:1; Rev 8:2; Rev 8:2; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:4; Rev 8:4; Rev 8:5; Rev 8:5; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:8; Rev 8:8; Rev 8:9; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:13; Rev 8:13; Rev 9:1; Rev 9:1; Rev 9:2; Rev 9:3; Rev 9:3; Rev 9:4; Rev 9:4; Rev 9:5; Rev 9:5; Rev 9:6; Rev 9:6; Rev 9:6; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:8; Rev 9:8; Rev 9:9; Rev 9:9; Rev 9:9; Rev 9:9; Rev 9:9; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:13; Rev 9:14; Rev 9:14; Rev 9:15; Rev 9:16; Rev 9:16; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:19; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:21
Vincent: Rev 8:1 - -- When ( ὁÌτε )
Read ὁÌταν , the indefinite particle with the indicative mood. For a similar construction, see Mar 11:19 (correct read...
When (
Read

Vincent: Rev 8:1 - -- There was ( ἐγεÌνετο )
More literally, come to pass . Rev., there followed .
There was (
More literally, come to pass . Rev., there followed .

Vincent: Rev 8:1 - -- About ( ὡς )
A usual form of expression with John. See Joh 1:39; Joh 6:19; Joh 11:18.

Stood (
Rev., correctly, stand .

Vincent: Rev 8:3 - -- At the altar ( ἐπὶ τὸ θυσιαστηÌÏιον )
The best texts read θυσιαστηÏιÌου , which justifies the Rev., " over ...
At the altar (
The best texts read

Vincent: Rev 8:3 - -- Offer it with the prayers ( δωÌσῃ ταῖς Ï€Ïοσευχαῖς )
Lit., should give it unto the prayers . Rev., add it ...
Offer it with the prayers (
Lit., should give it unto the prayers . Rev., add it unto the prayers . So that the prayers and the incense might ascend together.

Vincent: Rev 8:4 - -- Which came with the prayers
An awkward rendering, followed by Rev., though with the omission of the italicized which came . The construction i...
Which came with the prayers
An awkward rendering, followed by Rev., though with the omission of the italicized which came . The construction is

Took (
Lit., hath taken . So Rev., in margin.

Vincent: Rev 8:5 - -- With the fire ( ἐκ τοῦ πυÏὸς )
Lit., " from or out off the fire," i.e., the coals or hot ashes. For ἐκ out off see...
With the fire (
Lit., " from or out off the fire," i.e., the coals or hot ashes. For


Vincent: Rev 8:6 - -- To sound ( ἱÌνα σαλπιÌσωσιν )
Lit., that they should blow the trumpets . Raised their trumpets to their mouths in act...
To sound (
Lit., that they should blow the trumpets . Raised their trumpets to their mouths in act to blow.

Vincent: Rev 8:7 - -- Hail and fire mingled with blood ( χαÌλαζα καὶ Ï€Ï…Í‚Ï Î¼ÎµÎ¼Î¹Î³Î¼ÎµÌνα αἱÌματι )
Insert ἐν in before αἱÌμÎ...
Hail and fire mingled with blood (
Insert

And the third part of the earth was burnt up
This is added by the best texts.

Vincent: Rev 8:8 - -- As it were ( ὡς )
Not a mountain, but a fiery mass so large as to resemble one.
As it were (
Not a mountain, but a fiery mass so large as to resemble one.


Vincent: Rev 8:11 - -- Wormwood ( ἀÌψινθος )
Used metaphorically in the Old Testament of the idolatry of Israel (Deu 29:18); of calamity and sorr...

Vincent: Rev 8:13 - -- An angel ( ἑνὸς ἀγγεÌλου )
For angel read ἀετοῦ eagle . Lit., one eagle . The eagle is a symbol of vengeance in ...

Vincent: Rev 8:13 - -- Mid heaven ( μεσουÏανηÌματι )
Only in Revelation, here, Rev 14:6; Rev 19:17. It means, properly, the meridian , the highest poin...

Vincent: Rev 9:1 - -- Fall ( πεπτωκοÌτα )
Lit., fallen . The star had fallen before and is seen as fallen. Rev., properly construes star with from heaven ...

Vincent: Rev 9:1 - -- Of the bottomless pit ( τοῦ φÏεÌατος τῆς ἀβυÌσσου )
Rev., of the pit of the abyss . See on Joh 4:6, and co...


Vincent: Rev 9:3 - -- Locusts ( ἀκÏιÌδες )
The idea of this plague is from the eighth plague in Egypt (Exo 10:14, Exo 10:15). Compare the description of a vi...
Locusts (
The idea of this plague is from the eighth plague in Egypt (Exo 10:14, Exo 10:15). Compare the description of a visitation of locusts in Joel 2. There are three Hebrew words in the Old Testament which appear to mean locust, probably signifying different species. Only this word is employed in the New Testament. Compare Mat 3:4; Mar 1:6.

Vincent: Rev 9:3 - -- Scorpions
See Eze 2:6; Luk 10:19; Luk 11:12. Shaped like a lobster, living in damp places, under stones, in clefts of walls, cellars, etc. The st...
Scorpions
See Eze 2:6; Luk 10:19; Luk 11:12. Shaped like a lobster, living in damp places, under stones, in clefts of walls, cellars, etc. The sting is in the extremity of the tail. The sting of the Syrian scorpion is not fatal, though very painful. The same is true of the West Indian scorpion. Thomson says that those of North Africa are said to be larger, and that their poison frequently causes death. The wilderness of Sinai is especially alluded to as being inhabited by scorpions at the time of the Exodus (Deu 8:15); and to this very day they are common in the same district. A part of the mountains bordering on Palestine in the south was named from these

Vincent: Rev 9:4 - -- Men which ( ἀνθÏωÌπους οἱÌτινες )
The double relative denotes the class. Rev., such men as have , etc.
Men which (
The double relative denotes the class. Rev., such men as have , etc.

Vincent: Rev 9:5 - -- They should be tormented ( βασανισθῶσιν )
See on torments , Mat 4:24.
They should be tormented (
See on torments , Mat 4:24.

Vincent: Rev 9:5 - -- Striketh ( παιÌσῃ )
Dr. Thomson says that the scorpion cannot strike sideways. All accounts agree as to the fearful pain from its sting.
Striketh (
Dr. Thomson says that the scorpion cannot strike sideways. All accounts agree as to the fearful pain from its sting.

Vincent: Rev 9:6 - -- Shall desire ( ἐπιθυμηÌσουσιν )
Ἑπι has the force of vehemently , earnestly .
Shall desire (

Vincent: Rev 9:6 - -- Shall flee ( φευÌξεται )
Read φευÌγει fleeth . Aeschylus says: " Not justly do mortals hate death, since it is the greatest deli...
Shall flee (
Read

Shapes (
Lit., likenesses .

Vincent: Rev 9:7 - -- Horses
Compare Joe 2:4. The likeness of a locust to a horse, especially to a horse equipped with armor, is so striking that the insect is named i...
Horses
Compare Joe 2:4. The likeness of a locust to a horse, especially to a horse equipped with armor, is so striking that the insect is named in German Heupferd hay-horse , and in Italian calvaletta little horse .

Vincent: Rev 9:7 - -- Crowns
Not actual crowns, but as crowns. Milligan remarks that any yellow brilliancy about the head of the insect is a sufficient foundation for ...
Crowns
Not actual crowns, but as crowns. Milligan remarks that any yellow brilliancy about the head of the insect is a sufficient foundation for the figure.

Vincent: Rev 9:7 - -- As the faces of men
There is a distant resemblance to the human countenance in the face of the locust. Men (ἀνθÏωÌπων ) is to be tak...
As the faces of men
There is a distant resemblance to the human countenance in the face of the locust. Men (

Vincent: Rev 9:8 - -- Hair of women
The antennae of the locust. There is said to be an Arabic proverb in which the antennae of locusts are compared to girls' hair.
Hair of women
The antennae of the locust. There is said to be an Arabic proverb in which the antennae of locusts are compared to girls' hair.

Vincent: Rev 9:9 - -- Breastplates
The breast of the locust resembles the plates of a horse's armor.
Breastplates
The breast of the locust resembles the plates of a horse's armor.

Vincent: Rev 9:9 - -- Sound of their wings
Olivier, a French writer, says: " It in difficult to express the effect produced on us by the sight of the whole atmosphere ...
Sound of their wings
Olivier, a French writer, says: " It in difficult to express the effect produced on us by the sight of the whole atmosphere filled on all sides and to a great height by an innumerable quantity of these insects, whose flight was slow and uniform, and whose noise resembled that of rain." For a graphic description of their numbers and ravages, see Thomson, " Land and Book, Central Palestine and Phoenicia," 295-302.

Vincent: Rev 9:9 - -- Of chariots of many horses
That is, of many-horsed chariots . The Rev., by the insertion of a comma, apparently takes the two clauses as par...
Of chariots of many horses
That is, of many-horsed chariots . The Rev., by the insertion of a comma, apparently takes the two clauses as parallel: the sound of chariots , (the sound) of many horses .

Vincent: Rev 9:9 - -- Tails like unto scorpions
The comparison with the insect as it exists in nature fails here, though Smith's " Bible Dictionary" gives a picture o...
Tails like unto scorpions
The comparison with the insect as it exists in nature fails here, though Smith's " Bible Dictionary" gives a picture of a species of locust, the Acridium Lineola , a species commonly sold for food in the markets of Bagdad, which has a sting in the tail.

Vincent: Rev 9:9 - -- Stings ( κεÌντÏα )
Originally any sharp point . A goad . See on pricks , Act 26:14. Plato uses it of the peg of a top (...
Stings (
Originally any sharp point . A goad . See on pricks , Act 26:14. Plato uses it of the peg of a top (" Republic," 436). Herodotus of an instrument of torture . Democedes, the Crotoniat physician, having denied his knowledge of medicine to Darius, Darius bade his attendants " bring the scourges and pricking-irons (
" Woe, woe, and woe again!
How through me darts the throb these clasps (
" Oedipus Tyrannas ," 1318 .
Of the spur of a cock , the quill of a porcupine , and the stings of insects .
For the A.V., there were stings in their tails , read as Rev., and stings; and in their tails is their power to hurt .

Vincent: Rev 9:11 - -- They had a king over them ( ἐÌχουσιν ἐφ ' αὐτῶν βασιλεÌα ).
Render, as Rev., they have over them as kin...
They had a king over them (
Render, as Rev., they have over them as king . Compare Pro 30:27. Hence distinguished from the natural locusts.

Vincent: Rev 9:11 - -- In Hebrew ( ἙβÏαΐ̀στὶ )
Used only by John. Compare Joh 5:2; Joh 19:13, Joh 19:17, Joh 19:20; Rev 16:16.

Vincent: Rev 9:11 - -- Abaddon
Meaning destruction . Compare Job 26:6; Job 28:22; Pro 15:11. Here the Destroyer , as is evident from the Greek equivalent Ἁπολ...
Abaddon
Meaning destruction . Compare Job 26:6; Job 28:22; Pro 15:11. Here the Destroyer , as is evident from the Greek equivalent

The first woe (
Lit., the one woe .

A voice (
Lit., one voice .

In the great river (
Rev., more correctly, at .

Vincent: Rev 9:14 - -- Euphrates
The Euphrates was known as the great River , the River , the Flood . It rises in the mountains of Armenia, breaks ...
Euphrates
The Euphrates was known as the great River , the River , the Flood . It rises in the mountains of Armenia, breaks through the Taurus range and runs south and southeast until it joins the Tigris in lower Babylonia Its total length is from 1,600 to 1,800 miles, and it is navigable for small craft twelve hundred miles from its mouth. It was the boundary-line of Israel on the northeast (Gen 15:18; Deu 1:7; Jos 1:4. Compare 2Sa 8:3-8; 1Ki 4:21). It thus formed the natural defense of the chosen people against the armies of Assyria. The melting of the mountain snows causes an annual flood, beginning in March and increasing until May. These floods became an emblem of the judgments inflicted by God upon Israel by means of Babylon and Assyria. The brook of Shiloah which flowed past Zion and Moriah was a type of the temple and of its mighty and gracious Lord; and the refusal of allegiance to God by the chosen people is represented as their rejection of the waters of Shiloah which flows softly, and their punishment therefor by the bringing in of the waters of the mighty and great river (Isa 8:5-8; compare Jer 17:13). To the prophets the Euphrates was the symbol of all that was disastrous in the divine judgments.

Vincent: Rev 9:15 - -- For an hour and a day and a month and a year
This rendering is wrong, since it conveys the idea that the four periods mentioned are to be combine...
For an hour and a day and a month and a year
This rendering is wrong, since it conveys the idea that the four periods mentioned are to be combined as representing the length of the preparation or of the continuance of the plague. But it is to be noted that neither the article nor the preposition are repeated before day and month and year . The meaning is that the angels are prepared unto the hour appointed by God, and that this hour shall fall in its appointed day and month and year.

Vincent: Rev 9:16 - -- Of the horsemen ( τοῦ ἱππικοῦ )
Singular number, like the English the horse or the cavalry .
Of the horsemen (
Singular number, like the English the horse or the cavalry .

Vincent: Rev 9:16 - -- Two hundred thousand thousand ( δυÌο μυÏιαÌδες μυÏιαÌδων )
Lit., two ten-thousands of ten-thousands . See on Rev 5:1...

Thus (
After this manner.

Vincent: Rev 9:17 - -- In the vision ( ἐν τῇ ὁπαÌσει )
Or " in my vision." See on Act 2:17. The reference to sight may be inserted because of I ...

Of fire (
Rev., " as of fire ." Fiery red.

Vincent: Rev 9:17 - -- Of jacinth ( ὑακινθιÌνους )
ὙαÌκινθος hyacinth is the name of a flower and also of a precious stone. The noun occurs o...
Of jacinth (
" Lo, the blood
Which, on the ground outpoured, had stained the sod,
Is blood no more. Brighter than Tyrian dye,
Like to the lily's shape a flower appears,
Purple in hue as that is silvery white.
Nor yet does such memorial content
Phoebus Apollo at whose word it rose.
Upon its leaves he writes his own laments,
And on the flower forever stands inscribed
AI, AI"
" Metamorphoses ," x ., 175 sqq .
As a stone, it is identified by some with the sapphire. As to color, the hyacinth of the Greeks seems to have comprehended the iris, gladiolus, and larkspur. Hence the different accounts of its color in classical writings, varying from red to black. A dull, dark blue seems to be meant here.

Vincent: Rev 9:17 - -- Of brimstone ( θειωÌδεις )
Perhaps light yellow , such a color as would be produced by the settling fumes of brimstone.
Of brimstone (
Perhaps light yellow , such a color as would be produced by the settling fumes of brimstone.

Vincent: Rev 9:17 - -- Of the horses
In the Bible the horse is always referred to in connection with war, except Isa 28:28, where it is mentioned as employed in threshi...
Of the horses
In the Bible the horse is always referred to in connection with war, except Isa 28:28, where it is mentioned as employed in threshing, the horses being turned loose in the grain as in the Italian triglia . The magnificent description in Job 39:19-25 applies to the war-horse . He is distinguished not so much for his speed and utility as for his strength (see Psa 33:17; Psa 147:10), and the word

Vincent: Rev 9:17 - -- Proceedeth fire and smoke
Compare Virgil.
" Then, if the sound of arms he hear from far,
Quiet he cannot stand, but pricks his ears,
Trembles i...
Proceedeth fire and smoke
Compare Virgil.
" Then, if the sound of arms he hear from far,
Quiet he cannot stand, but pricks his ears,
Trembles in every limb, and snorting, rolls
The gathered fire beneath his nostrils wide"
" Georgics ," iii , 83-85 .
Also Job 39:20 : " the glory of his nostrils is terrible."

Vincent: Rev 9:18 - -- These three
Add πληγῶν plagues , on which see on Mar 3:10; see on Luk 10:30.

Vincent: Rev 9:19 - -- Their power ( ἐξουσιÌαι αὐτῶν )
Read ἐξουσιÌα τῶν ἱÌππων the power of the horses .
Their power (
Read

Vincent: Rev 9:19 - -- Like unto serpents
" Long, smooth, subtle, clasping their victim in an embrace from which he cannot escape" (Milligan). As one of the innumerabl...
Like unto serpents
" Long, smooth, subtle, clasping their victim in an embrace from which he cannot escape" (Milligan). As one of the innumerable fantasies of Apocalyptic exposition may be cited that of Elliott (" Horae Apocalypticae" ) who finds a reference to the horse tails, the symbols of authority of the Turkish pashas.

Vincent: Rev 9:20 - -- Repented not of the works ( οὐÌτε μετενοÌησαν ἐκ τῶν ἐÌÏγων )
Lit., " out of the works ." The preposit...

Vincent: Rev 9:20 - -- Works of their hands
Not their course of life, but the idols which their hands had made. Compare Deu 4:28; Psa 135:15; Act 7:4.
Works of their hands
Not their course of life, but the idols which their hands had made. Compare Deu 4:28; Psa 135:15; Act 7:4.

Vincent: Rev 9:20 - -- Devils ( δαιμοÌνια )
More properly, demons . See on Mar 1:34. Compare 1Co 10:20; 1Ti 4:1.

Vincent: Rev 9:21 - -- Sorceries ( φαÏμακειῶν )
Only here, Rev 18:23; and Gal 5:20, where φαÏμακειÌα sorceries , A.V., witchcraft is enumerated...
Sorceries (
Only here, Rev 18:23; and Gal 5:20, where
Wesley -> Rev 8:1; Rev 8:1; Rev 8:2; Rev 8:2; Rev 8:2; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:8; Rev 8:8; Rev 8:9; Rev 8:9; Rev 8:9; Rev 8:10; Rev 8:10; Rev 8:10; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:12; Rev 8:12; Rev 8:12; Rev 8:13; Rev 8:13; Rev 8:13; Rev 9:1; Rev 9:1; Rev 9:1; Rev 9:1; Rev 9:2; Rev 9:2; Rev 9:2; Rev 9:3; Rev 9:3; Rev 9:3; Rev 9:4; Rev 9:5; Rev 9:6; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:8; Rev 9:8; Rev 9:9; Rev 9:10; Rev 9:10; Rev 9:11; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:13; Rev 9:14; Rev 9:15; Rev 9:15
Wesley: Rev 8:1 - -- 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 particul...
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.

To St. John, in the vision, it might seem a common half hour.

Wesley: Rev 8:2 - -- 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 con...
The seven trumpets belong to the seventh seal, as do the seven phials to the seventh trumpet. This should be carefully remembered, that we may not confound together the times which follow each other. And yet it may be observed, in general, concerning the times of the incidents mentioned in this book, it is not a certain rule, that every part of the text is fully accomplished before the completion of the following part begins. All things mentioned in the epistles are not full accomplished before the seals are opened; neither are all things mentioned under the seals fulfilled before the trumpets begin; nor yet is the seventh trumpet wholly past before the phials are poured out. Only the beginning of each part goes before the beginning of the following. Thus the epistles begin before the seals, the seals before the trumpets, the trumpets before the phials. One epistle begins before another, one seal before another, one trumpet especially before another, one phial before another. Yet, sometimes, what begins later than another thing ends sooner; and what begins earlier than another thing ends later: so the seventh trumpet begins earlier than the phials, and yet extends beyond them all.

A character of the highest eminence. And seven trumpets were given them.

Wesley: Rev 8:2 - -- 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 mo...
When men desire to make known openly a thing of public concern, they give a token that may be seen or heard far and wide; and, among such, none are more ancient than trumpets, Lev 25:9; Num 10:2; Amo 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, Jos 6:4; 2Ch 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.

Wesley: Rev 8:3 - -- In Rev 7:2, the "trumpets were given" to the seven angels; and in Rev 7:6, they "prepared to sound." But between these, the incense of this angel and ...
In Rev 7:2, the "trumpets were given" to the seven angels; and in Rev 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.

Wesley: Rev 8:3 - -- 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."
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."

Wesley: Rev 8:3 - -- A censer was a cup on a plate or saucer. This was the token and the business of the office.
A censer was a cup on a plate or saucer. This was the token and the business of the office.

Wesley: Rev 8:3 - -- Incense generally signifies prayer: here it signifies the longing desires of the angels, that the holy counsel of God might be fulfilled. And there wa...
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.

Wesley: Rev 8:3 - -- It is not said, offer it; for he was discharging the office of an angel, not a priest.
It is not said, offer it; for he was discharging the office of an angel, not a priest.

Wesley: Rev 8:3 - -- At the same time; but not for the saints. The angels are fellowservants with the saints, not mediators for them.
At the same time; but not for the saints. The angels are fellowservants with the saints, not mediators for them.

Wesley: Rev 8:5 - -- These, especially when attended with fire, are emblems of God's dreadful judgments, which are immediately to follow.
These, especially when attended with fire, are emblems of God's dreadful judgments, which are immediately to follow.

Wesley: Rev 8:6 - -- That each, when it should come to his turn, might sound without delay. But while they do sound, they still stand before God.
That each, when it should come to his turn, might sound without delay. But while they do sound, they still stand before God.

Wesley: Rev 8:7 - -- 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 wo...
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.

Wesley: Rev 8:7 - -- 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 ro...
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.

Wesley: Rev 8:7 - -- Fifty well - fortified cities, and nine hundred and eighty - five well - inhabited towns of the Jews, were wholly destroyed in this war. Vast tracts o...
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.

Wesley: Rev 8:8 - -- 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...
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. Jer 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.

Wesley: Rev 8:8 - -- 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.
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.

That is, of all sorts of men, of every station and degree.

Wesley: Rev 8:9 - -- 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 ma...
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!

Wesley: Rev 8:10 - -- It seems Afric is meant by the rivers; (with which this burning part of the world abounds in an especial manner;) Egypt in particular, which the Nile ...
It seems Afric 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. ln 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 Afric 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 Afric; 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.

His doctrine spread far and wide, particularly in Egypt.

Wesley: Rev 8:11 - -- The unparalleled bitterness both of Arius himself and of his followers show the exact propriety of his title.
The unparalleled bitterness both of Arius himself and of his followers show the exact propriety of his title.

Wesley: Rev 8:11 - -- A very considerable part of Afric was infected with the same bitter doctrine and Spirit.
A very considerable part of Afric was infected with the same bitter doctrine and Spirit.

Wesley: Rev 8:12 - -- 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....
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 Afric. 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.

That is, shone with only a third part of its usual brightness.

Wesley: Rev 8:12 - -- 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 wi...
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.

Between the trumpets of the fourth and fifth angel.

Wesley: Rev 8:13 - -- 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 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.

Wesley: Rev 8:13 - -- 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 ...
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.

Wesley: Rev 9:1 - -- Far different from that mentioned, Rev 8:11. This star belongs to the invisible world. The third woe is occasioned by the dragon cast out of heaven; t...
Far different from that mentioned, Rev 8:11. This star belongs to the invisible world. The third woe is occasioned by the dragon cast out of heaven; the second takes place at the loosing of the four angels who were bound in the Euphrates. The first is here brought by the angel of the abyss, which is opened by this star, or holy angel.

A deep and hideous prison; but different from "the lake of fire."

Wesley: Rev 9:2 - -- The locusts, who afterwards rise out of it, seem to be, as we shall afterwards see, the Persians; agreeable to which, this smoke is their detestable i...
The locusts, who afterwards rise out of it, seem to be, as we shall afterwards see, the Persians; agreeable to which, this smoke is their detestable idolatrous doctrine, and false zeal for it, which now broke out in an uncommon paroxysm.

Wesley: Rev 9:2 - -- where the clouds of it rise thicker and thicker, spread far and wide, and press one upon another, so that the darkness increases continually.
where the clouds of it rise thicker and thicker, spread far and wide, and press one upon another, so that the darkness increases continually.

Wesley: Rev 9:2 - -- A figurative expression, denoting heavy affliction. This smoke occasioned more and more such darkness over the Jews in Persia.
A figurative expression, denoting heavy affliction. This smoke occasioned more and more such darkness over the Jews in Persia.

Not out of the bottomless pit, but from the smoke which issued thence.

Wesley: Rev 9:3 - -- A known emblem of a numerous, hostile, hurtful people. Such were the Persians, from whom the Jews, in the sixth century, suffered beyond expression. I...
A known emblem of a numerous, hostile, hurtful people. Such were the Persians, from whom the Jews, in the sixth century, suffered beyond expression. In the year 540 their academies were stopped, nor were they permitted to have a president for near fifty years. In 589 this affliction ended; but it began long before 540. The prelude of it was about the year 455 and 474: the main storm came on in the reign of Cabades, and lasted from 483 to 532. Toward the beginning of the sixth century, Mar Rab Isaac, president of the academy, was put to death. Hereon followed an insurrection of the Jews, which lasted seven years before they were conquered by the Persians. Some of them were then put to death, but not many; the rest were closely imprisoned. And from this time the nation of the Jews were hated and persecuted by the Persians, till they had well nigh rooted them out.

The most hurtful kind. The scorpions of the air have wings.

Wesley: Rev 9:4 - -- By the secret power of God. Not to hurt the grass, neither any green thing, nor any tree - Neither those of low, middling, or high degree, but only su...
By the secret power of God. Not to hurt the grass, neither any green thing, nor any tree - Neither those of low, middling, or high degree, but only such of them as were not sealed - Principally the unbelieving Israelites. But many who were called Christians suffered with them.

Wesley: Rev 9:5 - -- Very few of them were killed: in general, they were imprisoned and variously tormented.
Very few of them were killed: in general, they were imprisoned and variously tormented.

Wesley: Rev 9:7 - -- This description suits a people neither throughly civilized, nor entirely savage; and such were the Persians of that age.
This description suits a people neither throughly civilized, nor entirely savage; and such were the Persians of that age.

With their riders. The Persians excelled in horsemanship.

All the Persians of old gloried in long hair.

Breaking and tearing all things in pieces.

Wesley: Rev 9:9 - -- With their war - chariots, drawn by many horses, they, as it were, flew to and fro.
With their war - chariots, drawn by many horses, they, as it were, flew to and fro.

That is, each tail is like a scorpion, not like the tail of a scorpion.

Wesley: Rev 9:10 - -- Five prophetic months; that is, seventy - nine common years So long did these calamities last.
Five prophetic months; that is, seventy - nine common years So long did these calamities last.

One by whom they are peculiarly directed and governed.

Wesley: Rev 9:11 - -- Both this and Apollyon signify a destroyer. By this he is distinguished from the dragon, whose proper name is Satan.
Both this and Apollyon signify a destroyer. By this he is distinguished from the dragon, whose proper name is Satan.

Wesley: Rev 9:12 - -- The Persian power, under which was the first woe, was now broken by the Saracens: from this time the first pause made a wide way for the two succeedin...
The Persian power, under which was the first woe, was now broken by the Saracens: from this time the first pause made a wide way for the two succeeding woes. In 589, when the first woe ended, Mahomet was twenty years old, and the contentions of the Christians with each other were exceeding great. In 591 Chosroes II. reigned in Persia, who, after the death of the emperor, made dreadful disturbances in the east, Hence Mahomet found an open door for his new religion and empire. And when the usurper Phocas had, in the year 606, not only declared the Bishop of Rome, Boniface III., universal bishop, but also the church of Rome the head of all churches, this was a sure step to advance the Papacy to its utmost height. Thus, after the passing away of the first woe, the second, yea, and the third, quickly followed; as indeed they were both on the way together with it before the first effectually began.

Under this angel goes forth the second woe.

Wesley: Rev 9:13 - -- This golden altar is the heavenly pattern of the Levitical altar of incense. This voice signified that the execution of the wrath of God, mentioned Re...
This golden altar is the heavenly pattern of the Levitical altar of incense. This voice signified that the execution of the wrath of God, mentioned Rev 9:20-21, should, at no intercession, be delayed any longer.

Wesley: Rev 9:14 - -- To go every way; to the four quarters. These were evil angels, or they would not have been bound. Why, or how long, they were bound we know not.
To go every way; to the four quarters. These were evil angels, or they would not have been bound. Why, or how long, they were bound we know not.

By loosing them, as well as by their strength and rage.

Wesley: Rev 9:15 - -- That is, an immense number of them. For the hour, and day, and month, and year - All this agrees with the slaughter which the Saracens made for a long...
That is, an immense number of them. For the hour, and day, and month, and year - All this agrees with the slaughter which the Saracens made for a long time after Mahomet's death. And with the number of angels let loose agrees the number of their first and most eminent caliphs. These were Ali, Abubeker, Omar, and Osman. Mahomet named Ali, his cousin and son - in - law, for his successor; but he was soon worked out by the rest, till they severally died, and so made room for him. They succeeded each other, and each destroyed innumerable multitudes of men. There are in a prophetic
Com. Years. Com. Days.
Hour 8 Day 196 in all 212 years. Month 15 318 Year 196 117
JFB -> Rev 8:1; Rev 8:1; Rev 8:2; Rev 8:2; Rev 8:2; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:5; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:8; Rev 8:8; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:12; Rev 8:12; Rev 8:13; Rev 8:13; Rev 8:13; Rev 8:13; Rev 9:1; Rev 9:1; Rev 9:3; Rev 9:3; Rev 9:3; Rev 9:4; Rev 9:4; Rev 9:4; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:6; Rev 9:6; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:8; Rev 9:8; Rev 9:9; Rev 9:9; Rev 9:9; Rev 9:10; Rev 9:10; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:12; Rev 9:12; Rev 9:13; Rev 9:13; Rev 9:13; Rev 9:14; Rev 9:14; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:16; Rev 9:16; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:18; Rev 9:18; Rev 9:19; Rev 9:19; Rev 9:19; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:20; Rev 9:21; Rev 9:21
Greek, "came to pass"; "began to be."

JFB: Rev 8:1 - -- The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The ...
The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (Rev 7:9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In Rev 10:4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (Rev 11:15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, Rev 16:17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Rev 8:5, with Rev 11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Rev 16:18. The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (Rev 8:3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," Psa 62:1; "is silent," Margin; Psa 65:1, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (Rev 17:12; Rev 18:10, Rev 18:19).

JFB: Rev 8:2 - -- Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out befor...
Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare Luk 1:19, "I am Gabriel, that stand in the presence of God."

JFB: Rev 8:2 - -- These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it...
These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (Rev 6:10). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by Rev 11:15, Rev 11:18, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (Rev. 13:1-18; Rev 16:10; Rev 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (Rev 8:7-13).

JFB: Rev 8:3 - -- Not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest...
Not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (Heb 1:4), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (Rev 5:8), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.

JFB: Rev 8:3 - -- The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' pra...
The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.

JFB: Rev 8:3 - -- Rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our ...
Rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.

JFB: Rev 8:3 - -- The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing jud...
The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.

JFB: Rev 8:4 - -- Rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from Rev 8:3) the prayers of the saints ascended up, out of the angel's...
Rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from Rev 8:3) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (Rev 19:10).

JFB: Rev 8:5 - -- That is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answe...
That is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!

B places the "voices" after "thunderings." A places it after "lightnings."

JFB: Rev 8:7 - -- The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, t...
The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets (Rev 8:13), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire (Exo 9:24), the WATER turned to blood (Exo 7:19), the darkness (Exo 10:21), the locusts (Exo 10:12), and perhaps the death (Rev 9:18). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.

JFB: Rev 8:7 - -- A, B, and Vulgate read, Greek, ". . . IN blood." So in the case of the second and third vials (Rev 16:3-4).
A, B, and Vulgate read, Greek, ". . . IN blood." So in the case of the second and third vials (Rev 16:3-4).

JFB: Rev 8:7 - -- Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers...
Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In Zec 13:8-9 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.

JFB: Rev 8:8 - -- Not literally a mountain: a mountain-like burning mass. There is a plain allusion to Jer 51:25; Amo 7:4.

JFB: Rev 8:8 - -- In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after ...
In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.

JFB: Rev 8:9 - -- The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of th...
The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (1Ti 6:5).

JFB: Rev 8:11 - -- The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false tea...
The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet, Exo 15:23. ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.

JFB: Rev 8:12 - -- Not a total obscuration as in the sixth seal (Rev 6:12-13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fi...
Not a total obscuration as in the sixth seal (Rev 6:12-13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.

JFB: Rev 8:12 - -- Withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
Withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.

JFB: Rev 8:13 - -- A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descendin...
A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle," Rev 4:7; Rev 6:7-8 : the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel," Rev 14:6.

JFB: Rev 8:13 - -- Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object cons...
Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.

JFB: Rev 8:13 - -- The ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged (Rev 6:10). N...
The ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged (Rev 6:10). Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church.

JFB: Rev 9:1 - -- Rather as Greek, "fallen." When John saw it, it was not in the act of falling, but had fallen already. This is a connecting link of this fifth trumpet...
Rather as Greek, "fallen." When John saw it, it was not in the act of falling, but had fallen already. This is a connecting link of this fifth trumpet with Rev 12:8-9, Rev 12:12, "Woe to the inhabiters of the earth, for the devil is come down," &c. Compare Isa 14:12, "How art thou fallen from heaven, Lucifer, son of the morning!"

JFB: Rev 9:1 - -- Greek, "the pit of the abyss"; the orifice of the hell where Satan and his demons dwell.
Greek, "the pit of the abyss"; the orifice of the hell where Satan and his demons dwell.

JFB: Rev 9:3 - -- As contrasted with the "locusts" which come up from hell, and are not "of the earth."
As contrasted with the "locusts" which come up from hell, and are not "of the earth."

JFB: Rev 9:4 - -- The food on which they ordinarily prey. Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the j...
The food on which they ordinarily prey. Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the judgment as altogether divine.

JFB: Rev 9:4 - -- Greek, "upon their forehead." Thus this fifth trumpet is proved to follow the sealing in Rev 7:1-8, under the sixth seal. None of the saints are hurt ...
Greek, "upon their forehead." Thus this fifth trumpet is proved to follow the sealing in Rev 7:1-8, under the sixth seal. None of the saints are hurt by these locusts, which is not true of the saints in Mohammed's attack, who is supposed by many to be meant by the locusts; for many true believers fell in the Mohammedan invasions of Christendom.

The subject changes: the first "they" is the locusts; the second is the unsealed.

The ordinary time in the year during which locusts continue their ravages.

JFB: Rev 9:5 - -- The torment of the sufferers. This fifth verse and Rev 9:6 cannot refer to an invading army. For an army would kill, and not merely torment.
The torment of the sufferers. This fifth verse and Rev 9:6 cannot refer to an invading army. For an army would kill, and not merely torment.

Greek, "eagerly desire"; set their mind on.

JFB: Rev 9:6 - -- So B, Vulgate, Syriac, and Coptic read. But A and Aleph read, "fleeth," namely continually. In Rev 6:16, which is at a later stage of God's judgments,...
So B, Vulgate, Syriac, and Coptic read. But A and Aleph read, "fleeth," namely continually. In Rev 6:16, which is at a later stage of God's judgments, the ungodly seek annihilation, not from the torment of their suffering, but from fear of the face of the Lamb before whom they have to stand.

JFB: Rev 9:7 - -- Greek, "made ready unto war." Compare Note, see on Joe 2:4, where the resemblance of locusts to horses is traced: the plates of a horse armed for batt...
Greek, "made ready unto war." Compare Note, see on Joe 2:4, where the resemblance of locusts to horses is traced: the plates of a horse armed for battle are an image on a larger scale of the outer shell of the locust.

JFB: Rev 9:7 - -- (Nah 3:17). ELLIOTT explains this of the turbans of Mohammedans. But how could turbans be "like gold?" ALFORD understands it of the head of the locus...
(Nah 3:17). ELLIOTT explains this of the turbans of Mohammedans. But how could turbans be "like gold?" ALFORD understands it of the head of the locusts actually ending in a crown-shaped fillet which resembled gold in its material.

JFB: Rev 9:7 - -- The "as" seems to imply the locusts here do not mean men. At the same time they are not natural locusts, for these do not sting men (Rev 9:5). They mu...
The "as" seems to imply the locusts here do not mean men. At the same time they are not natural locusts, for these do not sting men (Rev 9:5). They must be supernatural.

JFB: Rev 9:8 - -- Long and flowing. An Arabic proverb compares the antlers of locusts to the hair of girls. EWALD in ALFORD understands the allusion to be to the hair o...
Long and flowing. An Arabic proverb compares the antlers of locusts to the hair of girls. EWALD in ALFORD understands the allusion to be to the hair on the legs or bodies of the locusts: compare "rough caterpillars," Jer 51:27.

Not such as forms the thorax of the natural locust.

JFB: Rev 9:10 - -- There is no oldest manuscript for this reading. A, B, Aleph, Syriac, and Coptic read, "and (they have) stings: and in their tails (is) their power (li...
There is no oldest manuscript for this reading. A, B, Aleph, Syriac, and Coptic read, "and (they have) stings: and in their tails (is) their power (literally, 'authority': authorized power) to hurt."

So Syriac. But A, B, and Aleph, omit "and."

JFB: Rev 9:11 - -- English Version, agreeing with A, Aleph, reads the (Greek) article before "angel," in which reading we must translate, "They have as king over them th...
English Version, agreeing with A, Aleph, reads the (Greek) article before "angel," in which reading we must translate, "They have as king over them the angel," &c. Satan (compare Rev 9:1). Omitting the article with B, we must translate, "They have as king an angel," &c.: one of the chief demons under Satan: I prefer from Rev 9:1, the former.

JFB: Rev 9:11 - -- That is, perdition or destruction (Job 26:6; Pro 27:20). The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, ...
That is, perdition or destruction (Job 26:6; Pro 27:20). The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, the ungodly, under this fifth trumpet. Just as in the case of godly Job, Satan was allowed to torment with elephantiasis, but not to touch his life. In Rev 9:20, these two woe-trumpets are expressly called "plagues." ANDREAS OF CÆSAREA, A.D. 500, held, in his Commentary on Revelation, that the locusts mean evil spirits again permitted to come forth on earth and afflict men with various plagues.

JFB: Rev 9:12 - -- Greek, "after these things." I agree with ALFORD and DE BURGH, that these locusts from the abyss refer to judgments about to fall on the ungodly immed...
Greek, "after these things." I agree with ALFORD and DE BURGH, that these locusts from the abyss refer to judgments about to fall on the ungodly immediately before Christ's second advent. None of the interpretations which regard them as past, are satisfactory. Joe 1:2-7; Joe 2:1-11, is strictly parallel and expressly refers (Joe 2:11) to THE DAY OF THE LORD GREAT AND VERY TERRIBLE: Joe 2:10 gives the portents accompanying the day of the Lord's coming, the earth quaking, the heavens trembling, the sun, moon, and stars, withdrawing their shining: Joe 2:18, Joe 2:31-32, also point to the immediately succeeding deliverance of Jerusalem: compare also, the previous last conflict in the valley of Jehoshaphat, and the dwelling of God thenceforth in Zion, blessing Judah. DE BURGH confines the locust judgment to the Israelite land, even as the sealed in Rev 7:1-8 are Israelites: not that there are not others sealed as elect in the earth; but that, the judgment being confined to Palestine, the sealed of Israel alone needed to be expressly excepted from the visitation. Therefore, he translates throughout, "the land" (that is, of Israel and Judah), instead of "the earth." I incline to agree with him.

JFB: Rev 9:13 - -- A, Vulgate (Amiatinus manuscript), Coptic, and Syriac omit "four." B and CYPRIAN support it. The four horns together gave forth their voice, not diver...
A, Vulgate (Amiatinus manuscript), Coptic, and Syriac omit "four." B and CYPRIAN support it. The four horns together gave forth their voice, not diverse, but one. God's revelation (for example, the Gospel), though in its aspects fourfold (four expressing world-wide extension: whence four is the number of the Evangelists), still has but one and the same voice. However, from the parallelism of this sixth trumpet to the fifth seal (Rev 6:9-10), the martyrs' cry for the avenging of their blood from the altar reaching its consummation under the sixth seal and sixth trumpet, I prefer understanding this cry from the four corners of the altar to refer to the saints' prayerful cry from the four quarters of the world, incensed by the angel, and ascending to God from the golden altar of incense, and bringing down in consequence fiery judgments. Aleph omits the whole clause, "one from the four horns."

Greek, "epi to potamo"; "on," or "at the great river."

JFB: Rev 9:14 - -- (Compare Rev 16:12). The river whereat Babylon, the ancient foe of God's people was situated. Again, whether from the literal region of the Euphrates,...
(Compare Rev 16:12). The river whereat Babylon, the ancient foe of God's people was situated. Again, whether from the literal region of the Euphrates, or from the spiritual Babylon (the apostate Church, especially ROME), four angelic ministers of God's judgments shall go forth, assembling an army of horsemen throughout the four quarters of the earth, to slay a third of men, the brunt of the visitation shall be on Palestine.

"which had been prepared" [TREGELLES rightly].

JFB: Rev 9:15 - -- Rather as Greek, "for (that is, against) THE hour, and day, and month, and year," namely, appointed by God. The Greek article (teen), put once only be...
Rather as Greek, "for (that is, against) THE hour, and day, and month, and year," namely, appointed by God. The Greek article (teen), put once only before all the periods, implies that the hour in the day, and the day in the month, and the month in the year, and the year itself, had been definitely fixed by God. The article would have been omitted had a sum-total of periods been specified, namely, three hundred ninety-one years and one month (the period from A.D. 1281, when the Turks first conquered the Christians, to 1672, their last conquest of them, since which last date their empire has declined).

JFB: Rev 9:15 - -- Namely, of earthy men, Rev 8:13, "inhabiters of the earth," as distinguished from God's sealed people (of which the sealed of Israel, Rev 7:1-8, form ...

JFB: Rev 9:16 - -- Compare with these two hundred million, Psa 68:17; Dan 7:10. The hosts here are evidently, from their numbers and their appearance (Rev 9:17), not mer...

A, B, Aleph, Vulgate, Syriac, Coptic, and CYPRIAN omit "and."

JFB: Rev 9:17 - -- The fiery color of the breastplates answering to the fire which issued out of their mouths.
The fiery color of the breastplates answering to the fire which issued out of their mouths.

JFB: Rev 9:17 - -- Literally, "of hyacinth color," the hyacinth of the ancients answering to our dark blue iris: thus, their dark, dull-colored breastplates correspond t...
Literally, "of hyacinth color," the hyacinth of the ancients answering to our dark blue iris: thus, their dark, dull-colored breastplates correspond to the smoke out of their mouths.

Sulphur-colored: answering to the brimstone or sulphur out of their mouths.

JFB: Rev 9:18 - -- A, B, C, and Aleph read (apo for kupo), "From"; implying the direction whence the slaughter came; not direct instrumentality as "by" implies. A, B, C,...
A, B, C, and Aleph read (apo for kupo), "From"; implying the direction whence the slaughter came; not direct instrumentality as "by" implies. A, B, C, Aleph also add "plagues" after "three." English Version reading, which omits it, is not well supported.

Greek, "owing to the fire," literally, "out of."

A, B, C and Aleph read, "the power of the horses."

JFB: Rev 9:19 - -- Whence issued the fire, smoke, and brimstone (Rev 9:17). Many interpreters understand the horsemen to refer to the myriads of Turkish cavalry arrayed ...
Whence issued the fire, smoke, and brimstone (Rev 9:17). Many interpreters understand the horsemen to refer to the myriads of Turkish cavalry arrayed in scarlet, blue, and yellow (fire, hyacinth, and brimstone), the lion-headed horses denoting their invincible courage, and the fire and brimstone out of their mouths, the gunpowder and artillery introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mohammed supplanting Christianity, or, as ELLIOTT thinks, the Turkish pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as Isa 9:15 proves), or second beast, having the horns of a lamb, but speaking as the dragon, who supports by lying miracles the final Antichrist, seems to me to be intended. Mohammed, doubtless, is a forerunner of him, but not the exhaustive fulfiller of the prophecy here: Satan will, probably, towards the end, bring out all the powers of hell for the last conflict (see on Rev 9:20, on "devils"; compare Rev 9:1-2, Rev 9:17-18).

With the serpent heads and their venomous fangs.

JFB: Rev 9:20 - -- So A, Vulgate, Syriac, and Coptic. B and Aleph read, "did not even repent of," namely, so as to give up "the works," &c. Like Pharaoh hardening his he...
So A, Vulgate, Syriac, and Coptic. B and Aleph read, "did not even repent of," namely, so as to give up "the works," &c. Like Pharaoh hardening his heart against repentance notwithstanding the plagues.

JFB: Rev 9:20 - -- (Deu 31:29). Especially the idols made by their hands. Compare Rev 13:14-15, "the image of the beast" Rev 19:20.
(Deu 31:29). Especially the idols made by their hands. Compare Rev 13:14-15, "the image of the beast" Rev 19:20.

JFB: Rev 9:20 - -- So B reads. But A, C, and Aleph read "that they shall not": implying a prophecy of certainty that it shall be so.
So B reads. But A, C, and Aleph read "that they shall not": implying a prophecy of certainty that it shall be so.

Greek, "demons" which lurk beneath the idols which idolaters worship.

JFB: Rev 9:21 - -- Witchcrafts by means of drugs (so the Greek). One of the fruits of the unrenewed flesh: the sin of the heathen: about to be repeated by apostate Chris...
Witchcrafts by means of drugs (so the Greek). One of the fruits of the unrenewed flesh: the sin of the heathen: about to be repeated by apostate Christians in the last days, Rev 22:15, "sorcerers." The heathen who shall have rejected the proffered Gospel and clung to their fleshly lusts, and apostate Christians who shall have relapsed into the same shall share the same terrible judgments. The worship of images was established in the East in A.D. 842.

JFB: Rev 9:21 - -- Singular: whereas the other sins are in the plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fo...
Singular: whereas the other sins are in the plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fornication [BENGEL].
Clarke -> Rev 8:1; Rev 8:1; Rev 8:1; Rev 8:2; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:7; Rev 8:7; Rev 8:8; Rev 8:8; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:12; Rev 8:13; Rev 9:1; Rev 9:1; Rev 9:2; Rev 9:2; Rev 9:3; Rev 9:3; Rev 9:4; Rev 9:4; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:6; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:8; Rev 9:8; Rev 9:9; Rev 9:9; Rev 9:10; Rev 9:10; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:11; Rev 9:12; Rev 9:12; Rev 9:13; Rev 9:14; Rev 9:15; Rev 9:16; Rev 9:17; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:19; Rev 9:20; Rev 9:21; Rev 9:21; Rev 9:21; Rev 9:21
The seventh seal - This is ushered in and opened only by the Lamb

Clarke: Rev 8:1 - -- 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 ...
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

Clarke: Rev 8:1 - -- 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...
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 Luk 1:10. The angel mentioned here appears to execute the office of priest, as we shall by and by see.

Clarke: Rev 8:2 - -- The seven angels which stood before God - Probably the same as those called the seven Spirits which are before his throne, Rev 1:4 (note). There is ...
The seven angels which stood before God - Probably the same as those called the seven Spirits which are before his throne, Rev 1:4 (note). There is still an allusion here to the seven ministers of the Persian monarchs. See Tobit 12:15.

Another angel - About to perform the office of priest

Clarke: Rev 8:3 - -- 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 t...
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

Clarke: Rev 8:3 - -- 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 pro...
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.

Clarke: Rev 8:4 - -- The smoke of the incense - with the prayers - Though incense itself be an emblem of the prayers of the saints, Psa 141:2; yet here they are said to ...
The smoke of the incense - with the prayers - Though incense itself be an emblem of the prayers of the saints, Psa 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.

Clarke: Rev 8:5 - -- 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 t...
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

Clarke: Rev 8:5 - -- There were voices - All these seem to point out the confusion, commotions, distresses, and miseries, which were coming upon these people in the wars...
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.

Clarke: Rev 8:6 - -- 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 o...
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.

Clarke: Rev 8:7 - -- Hail and fire mingled with blood - This was something like the ninth plague of Egypt. See Exo 9:18-24 : "The Lord sent thunder and hail - and fire m...
Hail and fire mingled with blood - This was something like the ninth plague of Egypt. See Exo 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

Clarke: Rev 8:7 - -- They were cast upon the earth - Εις την γην· Into that land; viz., Judea, thus often designated
They were cast upon the earth -

Clarke: Rev 8:7 - -- And the third part of trees - Before this clause the Codex Alexandrinus, thirty-five others, the Syriac, Arabic, Ethiopic, Armenian, Slavonic, Vulga...
And the third part of trees - Before this clause the Codex Alexandrinus, thirty-five others, the Syriac, Arabic, Ethiopic, Armenian, Slavonic, Vulgate, Andreas, Arethas, and some others, have
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!

Clarke: Rev 8:8 - -- A great mountain burning with fire - Supposed to signify the powerful nations which invaded the Roman empire. Mountain, in prophetic language, signi...
A great mountain burning with fire - Supposed to signify the powerful nations which invaded the Roman empire. Mountain, in prophetic language, signifies a kingdom; Jer 51:25, Jer 51:27, Jer 51:30, Jer 51:58. Great disorders, especially when kingdoms are moved by hostile invasions, are represented by mountains being cast into the midst of the sea, Psa 46:2. Seas and collections of waters mean peoples, as is shown in this book, Rev 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

Clarke: Rev 8:8 - -- The third part of the sea became blood - Another allusion to the Egyptian plagues, Exo 7:20, Exo 7:21. Third part is a rabbinism, expressing a consi...
The third part of the sea became blood - Another allusion to the Egyptian plagues, Exo 7:20, Exo 7:21. 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. Mardochaeus, in Notitia Karaeorum, p. 102.

Clarke: Rev 8:9 - -- 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...
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.

Clarke: Rev 8:10 - -- 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...
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, etc., etc. It certainly cannot mean all these; and probably none of them. Let the reader judge.

Clarke: Rev 8:11 - -- The star is called Wormwood - So called from the bitter or distressing effects produced by its influence.
The star is called Wormwood - So called from the bitter or distressing effects produced by its influence.

Clarke: Rev 8:12 - -- The third part of the sun - moon - stars, was smitten - Supposed to mean Rome, with her senates, consuls, etc., eclipsed by Odoacer, king of the Her...
The third part of the sun - moon - stars, was smitten - Supposed to mean Rome, with her senates, consuls, etc., eclipsed by Odoacer, king of the Heruli, and Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.

Clarke: Rev 8:13 - -- I - heard an angel flying - Instead of αγγελου πετωμενου, an angel flying, almost every MS. and version of note has αετου Ï€Î...
I - heard an angel flying - Instead of

Clarke: Rev 9:1 - -- A star fall from heaven - An angel encompassed with light suddenly descended, and seemed like a star falling from heaven
A star fall from heaven - An angel encompassed with light suddenly descended, and seemed like a star falling from heaven

Clarke: Rev 9:1 - -- The key of the bottomless pit - Power to inundate the earth with a flood of temporal calamities and moral evils.
The key of the bottomless pit - Power to inundate the earth with a flood of temporal calamities and moral evils.

Clarke: Rev 9:2 - -- He opened the bottomless pit - Το φÏÎµÎ±Ï Ï„Î·Ï‚ αβυσσου· The pit of the bottomless deep. Some think the angel means Satan, and the b...
He opened the bottomless pit -

There arose a smoke - False doctrine, obscuring the true light of heaven.

Clarke: Rev 9:3 - -- Locusts - Vast hordes of military troops: the description which follows certainly agrees better with the Saracens than with any other people or nati...
Locusts - Vast hordes of military troops: the description which follows certainly agrees better with the Saracens than with any other people or nation, but may also apply to the Romans

Clarke: Rev 9:3 - -- As the scorpions of the earth have power - Namely, to hurt men by stinging them. Scorpions may signify archers; and hence the description has been a...
As the scorpions of the earth have power - Namely, to hurt men by stinging them. Scorpions may signify archers; and hence the description has been applied to Cestius Gallus, the Roman general, who had many archers in his army.

Clarke: Rev 9:4 - -- They should not hurt the grass - Neither the common people, the men of middling condition, nor the nobles. However, this appears rather to refer to ...
They should not hurt the grass - Neither the common people, the men of middling condition, nor the nobles. However, this appears rather to refer to the prudent counsels of a military chief, not to destroy the crops and herbage of which they might have need in their campaigns

Clarke: Rev 9:4 - -- Which have not the seal of God - All false, hypocritical, and heterodox Christians.
Which have not the seal of God - All false, hypocritical, and heterodox Christians.

To them it was given - That is, they were permitted

Clarke: Rev 9:5 - -- That they should be tormented five months - Some take these months literally, and apply them to the conduct of the Zealots who, from May to Septembe...
That they should be tormented five months - Some take these months literally, and apply them to the conduct of the Zealots who, from May to September, in the year of the siege, produced dreadful contests among the people; or to the afflictions brought upon the Jews by Cestius Gallus, when he came against Jerusalem, before which he lay one whole summer, or nearly five months - See Joseph., Bell. Jud., l. ii. c. 19
Others consider the months as being prophetical months, each day being reckoned for a year; therefore this period must amount to one hundred and fifty years, counting thirty days to each month, as was the general custom of the Asiatics

Clarke: Rev 9:5 - -- Their torment was as the torment of a scorpion - The phraseology here is peculiar, and probably refers to the warlike weapon called a scorpion, seve...
Their torment was as the torment of a scorpion - The phraseology here is peculiar, and probably refers to the warlike weapon called a scorpion, several of which, or men armed with them, Cestius Gallus brought with him in his army
Isidore describes this scorpion thus: Scorpio est sagitta venenata arcu vel tormentis excussa, quea, dum ad hominem venerit, virus qua figit infundit; unde et scorpio nomen accepit . "The scorpion is a poisoned arrow shot from a bow or other instrument, which, when it wounds a man, deposits the poison with which it is covered in the wound; whence it has the name of scorpion."Seneca, in his Hercules Oetaeus, act iv., ver. 1218, describes the torment which is occasioned by this species of poisoned arrow: -
Heu qualis intus scorpius, quis fervid
Plaga revulsus cancer infixus mea
Urit medullas ?

Clarke: Rev 9:6 - -- In those days shall men seek death - So distressing shall be their sufferings and torment that they shall long for death in any form, to be rescued ...
In those days shall men seek death - So distressing shall be their sufferings and torment that they shall long for death in any form, to be rescued from the evils of life. There is a sentiment much like this in Maximianus, Eleg. i., ver. 111, commonly attributed to Cornelius Gallus: -
Nunc quia longa mihi gravis est et inutilis aetas
Vivere cum nequeam, sit mihi posse mori
O quam dura premit miseros conditio vitae
Nec mors humano subjacet arbitrio
Dulce mori miseris; sed mors optata recedit
At cum tristis erit, praecipitata venit
"Seeing that long life is both useless and burdensome When we can no longer live comfortably, shall we be permitted to die? O how hard is the condition on which we hold life! For death is not subjected to the will of man. To die is sweet to the wretched; but wished - for death flees away. Yet when it is not desired, it comes with the hastiest strides.
Job expresses the same sentiment, in the most plaintive manner: -
Why is light given to the miserable
And life to the bitter of soul
Who wait for death, but it is not
And dig for it more than hid treasures
They rejoice for it, and are glad
And exult when they find the grave

Clarke: Rev 9:7 - -- The locusts were like unto horses - This description of the locusts appears to be taken from Joe 2:4. The whole of this symbolical description of an...
The locusts were like unto horses - This description of the locusts appears to be taken from Joe 2:4. The whole of this symbolical description of an overwhelming military force agrees very well with the troops of Mohammed. The Arabs are the most expert horsemen in the world: they live so much on horseback that the horse and his rider seem to make but one animal. The Romans also were eminent for their cavalry

Clarke: Rev 9:7 - -- Crowns like gold - Not only alluding to their costly tiaras or turbans, but to the extent of their conquests and the multitude of powers which they ...
Crowns like gold - Not only alluding to their costly tiaras or turbans, but to the extent of their conquests and the multitude of powers which they subdued

Clarke: Rev 9:7 - -- Their faces were as the faces of men - That is, though locusts symbolically, they are really men.
Their faces were as the faces of men - That is, though locusts symbolically, they are really men.

Clarke: Rev 9:8 - -- Hair as the hair of women - No razor passes upon their flesh. Their hair long, and their beards unshaven
Hair as the hair of women - No razor passes upon their flesh. Their hair long, and their beards unshaven

Their teeth were as the teeth of lions - They are ferocious and cruel.

Clarke: Rev 9:9 - -- They had breastplates - of iron - They seemed to be invulnerable, for no force availed against them
They had breastplates - of iron - They seemed to be invulnerable, for no force availed against them

Clarke: Rev 9:9 - -- The sound of their wings - Their hanging weapons and military trappings, with the clang of their shields and swords when they make their fierce onse...
The sound of their wings - Their hanging weapons and military trappings, with the clang of their shields and swords when they make their fierce onsets. This simile is borrowed from Joe 2:5-7.

Clarke: Rev 9:10 - -- They had tails like unto scorpions - This may refer to the consequences of their victories. They infected the conquered with their pernicious doctri...
They had tails like unto scorpions - This may refer to the consequences of their victories. They infected the conquered with their pernicious doctrines

Clarke: Rev 9:10 - -- Their power was to hurt men five months - The locusts make their principal ravages during the five summer months. But probably these may be propheti...
Their power was to hurt men five months - The locusts make their principal ravages during the five summer months. But probably these may be prophetic months, as above, in Rev 9:5 - 150 years.

A king over them - A supreme head; some think Mohammed, some think Vespasian

The angel of the bottomless pit - The chief envoy of Satan

Abaddon - From

Clarke: Rev 9:11 - -- Apollyon - From απο, intensive, and ολλυω, to destroy. The meaning is the same both in the Hebrew and Greek.
Apollyon - From

One wo is past - That is, the wo or desolation by the symbolical scorpions

There came two woes more - In the trumpets of the sixth and seventh angels.

Clarke: Rev 9:13 - -- The four horns of the golden altar - This is another not very obscure indication that the Jewish temple was yet standing.
The four horns of the golden altar - This is another not very obscure indication that the Jewish temple was yet standing.

Clarke: Rev 9:14 - -- Loose the four angels - These four angels bound - hitherto restrained, in the Euphrates, are by some supposed to be the Arabs, the Saracens, the Tar...
Loose the four angels - These four angels bound - hitherto restrained, in the Euphrates, are by some supposed to be the Arabs, the Saracens, the Tartars, or the Turks; by others, Vespasian’ s four generals, one in Arabia, one in Africa, one in Alexandria, and one in Palestine.

Clarke: Rev 9:15 - -- For an hour, and a day, and a month, and a year - We have in this place a year resolved into its component parts. Twenty-four hours constitute a day...
For an hour, and a day, and a month, and a year - We have in this place a year resolved into its component parts. Twenty-four hours constitute a day, seven days make a week, four weeks make a month, and twelve months make a year. Probably no more is meant than that these four angels were at all times prepared and permitted to inflict evil on the people against whom they had received their commission. There are some who understand these divisions of time as prophetical periods, and to these I must refer, not professing to discuss such uncertainties.

Clarke: Rev 9:16 - -- Two hundred thousand thousand - Δυο μυÏιαδες μυÏιαδων· Two myriads of myriads; that is, two hundred millions; an army that was...
Two hundred thousand thousand -

Clarke: Rev 9:17 - -- Breastplates of fire - jacinth, and brimstone - That is, red, blue, and yellow; the first is the color of fire, the second of jacinth, and the third...
Breastplates of fire - jacinth, and brimstone - That is, red, blue, and yellow; the first is the color of fire, the second of jacinth, and the third of sulphur

Clarke: Rev 9:17 - -- And the heads of the horses - Is this an allegorical description of great ordnance? Cannons, on the mouths of which horses’ heads were formed,...
And the heads of the horses - Is this an allegorical description of great ordnance? Cannons, on the mouths of which horses’ heads were formed, or the mouth of the cannon cast in that form? Fire, smoke, and brimstone, is a good allegorical representation of gunpowder. The Ottomans made great use of heavy artillery in their wars with the Greeks of the lower empire.

Clarke: Rev 9:18 - -- By these three was the third part of men killed - That is, By these was great carnage made.
By these three was the third part of men killed - That is, By these was great carnage made.

Clarke: Rev 9:19 - -- Their power is in their mouth - From these the destructive balls are projected; and in their tails, the breech where the charge of gunpowder is lodg...
Their power is in their mouth - From these the destructive balls are projected; and in their tails, the breech where the charge of gunpowder is lodged

Clarke: Rev 9:19 - -- Their tails were like unto serpents, and had heads - If cannons are intended, the description, though allegorical, is plain enough; for brass ordnan...
Their tails were like unto serpents, and had heads - If cannons are intended, the description, though allegorical, is plain enough; for brass ordnance especially are frequently thus ornamented, both at their muzzles and at their breech.

Clarke: Rev 9:20 - -- Yet repented not - The commission which these horsemen had was against idolaters; and though multitudes of them were destroyed, yet the residue cont...
Yet repented not - The commission which these horsemen had was against idolaters; and though multitudes of them were destroyed, yet the residue continued their senseless attachment to dumb idols, and therefore heavier judgments might be expected. These things are supposed to refer to the desolation brought upon the Greek Church by the Ottomans, who entirely ruined that Church and the Greek empire. The Church which was then remaining was the Latin or western Church, which was not at all corrected by the judgments which fell upon the eastern Church, but continued its senseless adoration of angels, saints, relics, etc., and does so to the present day. If, therefore, God’ s wrath be kindled against such, this Church has much to fear.

Clarke: Rev 9:21 - -- Neither repented they of their murders - Their cruelties towards the genuine followers of God, the Albigenses, and Waldenses, and others, against wh...
Neither repented they of their murders - Their cruelties towards the genuine followers of God, the Albigenses, and Waldenses, and others, against whom they published crusades, and hunted them down, and butchered them in the most shocking manner. The innumerable murders by the horrible inquisition need not be mentioned

Clarke: Rev 9:21 - -- Their sorceries - Those who apply this also to the Romish Church understand by it the various tricks, sleights of hand, or legerdemain, by which the...
Their sorceries - Those who apply this also to the Romish Church understand by it the various tricks, sleights of hand, or legerdemain, by which they impose on the common people in causing images of Christ to bleed, and the various pretended miracles wrought at the tombs, etc., of pretended saints, holy wells, and such like

Clarke: Rev 9:21 - -- Fornication - Giving that honor to various creatures which is due only to the Creator
Fornication - Giving that honor to various creatures which is due only to the Creator

Clarke: Rev 9:21 - -- Their thefts - Their exactions and impositions on men for indulgences, pardons, etc. These things may be intended, but it is going too far to say th...
Their thefts - Their exactions and impositions on men for indulgences, pardons, etc. These things may be intended, but it is going too far to say that this is the true interpretation. And yet to express any doubt on this subject is with some little else than heresy. If such men can see these things so clearly in such obscure prophecies, let them be thankful for their sight, and indulgent to those who still sit in darkness.
Defender: Rev 8:1 - -- The seventh seal judgment comprises all the judgments of the seven trumpets. Similarly, the seventh trumpet comprises all the seven vial (or bowl) jud...
The seventh seal judgment comprises all the judgments of the seven trumpets. Similarly, the seventh trumpet comprises all the seven vial (or bowl) judgments (Rev 15:7). Thus, except for parenthetical sections (Revelation 7, 10-15), the events described in the book of Revelation should be understood as sequential."

Defender: Rev 8:2 - -- These may well be archangels (Gabriel, Michael) since they stand "before God." The book of Enoch (non-canonical but containing a certain amount of div...
These may well be archangels (Gabriel, Michael) since they stand "before God." The book of Enoch (non-canonical but containing a certain amount of divine authority, as cited in Jud 1:14-16), does indicate that there are seven "presence angels.""

Defender: Rev 8:5 - -- The censer had contained sweet incense, representing the age-long accumulation of hitherto-unanswered "prayers of all saints" (Rev 8:4). The same cens...
The censer had contained sweet incense, representing the age-long accumulation of hitherto-unanswered "prayers of all saints" (Rev 8:4). The same censer, which had brought the prayers up to heaven, now carries fire from heaven to the earth. The prayers are about to be answered via the final purgation of evil from the earth with the fire from heaven sent as a forewarning of the ultimate fires of hell (Heb 10:26-29; 2Th 1:7, 2Th 1:8; Mat 13:41-43; Luk 12:49).

Defender: Rev 8:5 - -- Brief respite from God's judgments no doubt encouraged the earth-dwellers, like Pharaoh of old, to harden their hearts yet again. Suddenly another sto...
Brief respite from God's judgments no doubt encouraged the earth-dwellers, like Pharaoh of old, to harden their hearts yet again. Suddenly another storm strikes, with thunder and lightning (but still no rain), along with a milder earthquake and "voices" - perhaps warning calls from the angels (compare Rev 14:6, Rev 14:7)."

Defender: Rev 8:7 - -- The first trumpet judgment may well entail an angel-manipulated miracle, since nothing like a rain of "hail and fire mingled with blood" has yet been ...
The first trumpet judgment may well entail an angel-manipulated miracle, since nothing like a rain of "hail and fire mingled with blood" has yet been observed on earth for scientific analysis. The hailstones could actually be a hail of volcanic stones resulting from fiery eruptions associated with the preceding earthquake. How the descending fire would become mixed with blood, or with any substance that has the appearance of blood, is not known.

Defender: Rev 8:7 - -- Forest fires and grass fires have been a scourge all through history, but this fire will dwarf them all. After a long period of worldwide drought and ...
Forest fires and grass fires have been a scourge all through history, but this fire will dwarf them all. After a long period of worldwide drought and heat, these fires suddenly falling from heaven will seem to set the world ablaze (Joe 1:18-20). A third of the earth's forest and grasslands will be left scorched and barren, even further augmenting the global famines."

Defender: Rev 8:8 - -- This great mountain-like asteroid or meteorite could possibly be tracked by telescope as it approaches the earth. It might even be seen on television ...
This great mountain-like asteroid or meteorite could possibly be tracked by telescope as it approaches the earth. It might even be seen on television all over the world as it splashes down. Carrying lethal gases, and burning when it enters the atmosphere, it will be more devastating than a nuclear bomb as it strikes the sea and quickly spreads death throughout the oceans of the world."

Defender: Rev 8:9 - -- The tremendous impact of the mountainous rock will generate great tsunami waves which will capsize and destroy many ships near the shores."
The tremendous impact of the mountainous rock will generate great tsunami waves which will capsize and destroy many ships near the shores."

Defender: Rev 8:10 - -- This second heavenly missile, unlike the rocky mass of the first, is primarily burning poisonous gases. Instead of striking the sea at one point, it b...
This second heavenly missile, unlike the rocky mass of the first, is primarily burning poisonous gases. Instead of striking the sea at one point, it breaks up in the atmosphere, scattering lethal chemicals into a third of the rivers, springs and wells of the earth."

Defender: Rev 8:11 - -- "Wormwood" is a translation of the Greek absinthos, and is a stupefying, often lethal plant product. The exact composition of the poisonous chemicals ...
"Wormwood" is a translation of the Greek

Defender: Rev 8:12 - -- While the earth's evolutionary scientists may be able to devise naturalistic explanations for the phenomena following the first three trumpet judgment...
While the earth's evolutionary scientists may be able to devise naturalistic explanations for the phenomena following the first three trumpet judgments, this temporary reduction of the sun's light (as well as its reflected light from the moon and planets) should surely convince them that these plagues are from God, just as the two witnesses have been proclaiming (Rev 11:3). Furthermore, the repeated impact of the plagues on "the third part" of everything from the grass to the ships to the sun will obviously be impossible to explain. The great men of the earth will be forced to realize that the real nature of what is happening involves the age-long conflict between God and Satan."

Defender: Rev 8:13 - -- No longer can those on earth question the reality of God and His power when they hear and see a mighty angel flying in the sky proclaiming further jud...
No longer can those on earth question the reality of God and His power when they hear and see a mighty angel flying in the sky proclaiming further judgments yet to come. Some manuscripts translate this as "eagle," which is probably an early corruption of certain texts. If he is an eagle, however, he must be the fourth cherub at God's throne (Rev 4:7) with the likeness of a flying eagle."

Defender: Rev 9:1 - -- This falling (or fallen) star is an angel, not an actual star (angels are often referred to as stars in Scripture). His name, Abaddon (Greek equivalen...
This falling (or fallen) star is an angel, not an actual star (angels are often referred to as stars in Scripture). His name, Abaddon (Greek equivalent to Apollyon - both meaning "destroyer," Rev 9:11), would indicate that he is either Satan or one of the principals in the Satanic hierarchy. Satan had fallen from heaven to the earth long ago (Isa 14:12; Luk 10:18), though he still has some access to the heavenly councils as "the accuser of our brethren" (Rev 12:10; see also Job 1:6-11; Luk 22:31).

Defender: Rev 9:1 - -- The Lord Jesus Christ, ever since His death and resurrection, has had jurisdiction over the "keys" to Hades where many fallen angels are confined, as ...
The Lord Jesus Christ, ever since His death and resurrection, has had jurisdiction over the "keys" to Hades where many fallen angels are confined, as well as the souls of the unsaved (Rev 1:18). Thus, at the sounding of the fifth trumpet, He will allow Abaddon to release a horde of these demonic spirits for a five-month period (Rev 9:5) to vent their hatred of mankind on those people on the earth who are still rebelling against God. The unsaved will have yet another incentive to repent and be saved.

Defender: Rev 9:1 - -- The word for pit, abussos (Greek meaning "without a base") is translated "deep" in Luk 8:31 and Rom 10:7. Modern versions usually transliterate it sim...
The word for pit,

Defender: Rev 9:2 - -- The escaping smoke seems to indicate that there are, indeed, literal fires in Hades. Some have conjectured that somewhere on earth there is a great sh...
The escaping smoke seems to indicate that there are, indeed, literal fires in Hades. Some have conjectured that somewhere on earth there is a great shaft (Num 16:33) through which are carried the souls of the unsaved dead and from which demons and the accompanying smoke will issue. The location, if this is true, is undoubtedly covered and hidden so that geologists could never locate it - only Christ has the key (compare Gen 19:28)."

Defender: Rev 9:3 - -- These are obviously not actual locusts, for they will attack only "unsealed" men and not the vegetation (Rev 9:4). To John, however, they could only b...
These are obviously not actual locusts, for they will attack only "unsealed" men and not the vegetation (Rev 9:4). To John, however, they could only be compared to swarms of locusts. No man has ever seen such terrifying insects before or since, with the teeth of lions and the stings of scorpions, yet with faces and armor like soldiers and hair like women (Rev 9:7-10). Demons have long had an obsessive desire for physical bodies (Gen 6:2; Luk 8:30, Luk 8:32), so God will give them, for this brief time, bodies appropriate to their true character, allowing them to exercise His judgment on the still-rebellious men."

Defender: Rev 9:4 - -- The forehead "seal" had been inscribed on the 144,000 chosen Israelites (Rev 7:4); perhaps it will also be given to others who turn to Christ under th...
The forehead "seal" had been inscribed on the 144,000 chosen Israelites (Rev 7:4); perhaps it will also be given to others who turn to Christ under these trumpet judgments."

Defender: Rev 9:7 - -- Joel, who prophesied very graphically of the coming day of the Lord, also had received a vision of this invading swarm of locust-like demons. Part of ...
Joel, who prophesied very graphically of the coming day of the Lord, also had received a vision of this invading swarm of locust-like demons. Part of his prophecy deals with an actual invasion of the land by real locusts; but, as often happens in the Old Testament prophetical books, the immediate vision yields to a vision of far-future events, the first being a type of the much greater event yet to come (see note on Joe 2:4; also see Rev 9:9)."

Defender: Rev 9:8 - -- The locusts seen by Joel, like those seen by John, had "the teeth of a lion" (Joe 1:6), the "appearance of horses" (Joe 2:4), and made a great sound "...

Defender: Rev 9:10 - -- As suddenly as they had come, these demons were gone, no doubt herded back into the bottomless pit to await the judgment. Quite probably, like the evi...
As suddenly as they had come, these demons were gone, no doubt herded back into the bottomless pit to await the judgment. Quite probably, like the evil spirits who had drowned bodies of the swine they possessed (Luk 8:32, Luk 8:33), they left the carcasses of their locust bodies behind them on the ground. Joel says that "his stink shall come up, and his ill savor shall come up, because he hath done great things" (Joe 2:20)."

Defender: Rev 9:14 - -- These four angels are also Satanic angels, "bound" because of past sin. They have not, like the previous group, been bound in the bottomless pit, but ...
These four angels are also Satanic angels, "bound" because of past sin. They have not, like the previous group, been bound in the bottomless pit, but "in the great river Euphrates," so apparently their particular sin was at a different time and place. Perhaps this particular horde of fallen angels, with their four captains, had been associated with the first great human rebellion after the Flood when Nimrod led mankind to rebel against God at Babel, located on the Euphrates. As a result, God had scattered the people around the world, confusing their tongues (Gen 11:9).
The invisible host of heaven, however, who had instigated this rebellion and whom Nimrod had sought to worship in his great temple tower built "unto heaven" (Gen 11:4), with a shrine dedicated to the host of heaven, the angels and their starry realms, had not been scattered. Rather they were confined to the Euphrates where they had established their base. This is not stated in Scripture, but seems a plausible explanation of why Babylon and its environs (including Bagdad, which has been a center of the Islamic rebellion against Christ), seems ever since to have been the greatest enemy of God and His people."

Defender: Rev 9:15 - -- The demonic locusts had tortured men for five months; these demonic horses will ravage mankind for thirteen months, making a total of eighteen months....
The demonic locusts had tortured men for five months; these demonic horses will ravage mankind for thirteen months, making a total of eighteen months. The previous judgments of the six seals and four trumpets will presumably take about two years, so that the events under this sixth trumpet will terminate at about the midpoint of the seven-year tribulation.

Defender: Rev 9:15 - -- Evidently around a billion people will be slain by the Satanic army. Men could not die, though they desired to do so, under the torment of the previou...
Evidently around a billion people will be slain by the Satanic army. Men could not die, though they desired to do so, under the torment of the previous scorpion-like stings; now they could hardly escape death. Already a billion people had been slain under the fourth seal judgment (Rev 6:8), and now an equal number are killed by the Euphrates demons. All men will realize by this time that they are suffering because of their rebellion against their Creator and the One who came as their proffered Redeemer, but most will still refuse to repent (Rev 9:20)."

Defender: Rev 9:20 - -- The army of terrible animals, half horse and half lion, with fire-breathing mouths and serpent tails (Rev 9:17), will eventually be slain, perhaps by ...
The army of terrible animals, half horse and half lion, with fire-breathing mouths and serpent tails (Rev 9:17), will eventually be slain, perhaps by the heavy artillery of modern armies. Men once more will smugly relax in their humanistic and pantheistic religions, confident in the invincibility of modern science and technology and willingly and knowingly elect to follow Satan instead of God.

Defender: Rev 9:20 - -- The modern surge of New Age religions is merely a reversion to ancient pantheistic evolutionism, with all its trappings of occultism, spiritism, and p...
The modern surge of New Age religions is merely a reversion to ancient pantheistic evolutionism, with all its trappings of occultism, spiritism, and polytheism. It will eventually become full-fledged demonism and finally Satan-worship (Rev 13:4). Images depicting the "gods" of nature will proliferate in the Western World just as they always have thrived in Asia and Africa, and Lucifer will be recognized as the supreme pinnacle of cosmic, evolutionary consciousness."

Defender: Rev 9:21 - -- Violence will have spread ever since the rider on the red horse took peace from the earth (Rev 6:4). Murder and robbery will become ever more common a...
Violence will have spread ever since the rider on the red horse took peace from the earth (Rev 6:4). Murder and robbery will become ever more common as law and order erode.

Defender: Rev 9:21 - -- The word for "sorceries" actually means "druggings" (Greek pharmakeia, from which we get the word "pharmaceutical"). Ancient sorcerers and oracles com...
The word for "sorceries" actually means "druggings" (Greek

Defender: Rev 9:21 - -- The Greek for "fornication" (porneia) actually covers all types of sexual sins, every type of sexual conduct outside the bonds of permanent, monogamou...
The Greek for "fornication" (
TSK -> Rev 8:1; Rev 8:2; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:8; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:12; Rev 8:13; Rev 9:1; Rev 9:2; Rev 9:3; Rev 9:4; Rev 9:5; Rev 9:6; Rev 9:7; Rev 9:8; Rev 9:9; Rev 9:10; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:14; Rev 9:15; Rev 9:16; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:20; Rev 9:21
TSK: Rev 8:1 - -- And : Rev 5:1, Rev 5:9, Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7, Rev 6:9, Rev 6:12
silence : Job 4:16; Psa 37:7, Psa 62:1 *marg. Hab 2:20; Zec 2:13

TSK: Rev 8:2 - -- seven angels : Rev 15:1, Rev 16:1; Mat 18:10; Luk 1:19
trumpets : Rev 8:6-12, Rev 9:1, Rev 9:13, Rev 9:14, Rev 11:15; Num 10:1-10; 2Ch 29:25-28; Amo 3...
seven angels : Rev 15:1, Rev 16:1; Mat 18:10; Luk 1:19
trumpets : Rev 8:6-12, Rev 9:1, Rev 9:13, Rev 9:14, Rev 11:15; Num 10:1-10; 2Ch 29:25-28; Amo 3:6-8

TSK: Rev 8:3 - -- another : Rev 7:2, Rev 10:1; Gen 48:15, Gen 48:16; Exod. 3:2-18; Act 7:30-32
stood : Rev 9:13; Exo 30:1-8; 2Ch 26:16-20; Rom 8:34; Heb 7:25
having : L...
another : Rev 7:2, Rev 10:1; Gen 48:15, Gen 48:16; Exod. 3:2-18; Act 7:30-32
stood : Rev 9:13; Exo 30:1-8; 2Ch 26:16-20; Rom 8:34; Heb 7:25
having : Lev 16:12; 1Ki 7:50; Heb 9:4
much : Lev 16:13; Num 16:46, Num 16:47; Mal 1:11
offer it with the prayers : or, add it to the prayers, Rev 8:4, Rev 5:8; Psa 141:2; Luk 1:10; Heb 4:15, Heb 4:16, Heb 10:19-22; 1Jo 2:1, 1Jo 2:2
the golden : Rev 6:9, Rev 9:13; Exo 37:25, Exo 37:26, Exo 40:26


TSK: Rev 8:5 - -- and filled : Rev. 16:1-21; Isa 66:6, Isa 66:14-16; Jer 51:11; Eze 10:2-7; Luk 12:49
into : or, upon
and there : Rev 4:5, Rev 11:19, Rev 16:18; 2Sa 22:...

TSK: Rev 8:7 - -- hail : Rev 16:21; Exo 9:23-25, Exo 9:33; Jos 10:11; Psa 11:5, Psa 11:6, Psa 18:12, Psa 18:13, Psa 78:47, Psa 78:48; Psa 105:32; Isa 28:2, Isa 29:6, Is...
hail : Rev 16:21; Exo 9:23-25, Exo 9:33; Jos 10:11; Psa 11:5, Psa 11:6, Psa 18:12, Psa 18:13, Psa 78:47, Psa 78:48; Psa 105:32; Isa 28:2, Isa 29:6, Isa 30:30, Isa 32:19; Eze 13:10-15, Eze 38:22; Mat 7:25-27
cast : Rev 16:2
the third : Rev 8:9, Rev 8:10,Rev 8:12, Rev 6:8, Rev 9:4; Isa 2:12, Isa 2:13, Isa 10:17, Isa 10:18; Jam 1:11; 1Pe 1:24

TSK: Rev 8:8 - -- and as : Jer 51:25; Mar 11:23
burning : Amo 7:4
the third : Rev 8:7, 16:3-21; Exo 7:17-21; Eze 14:9

TSK: Rev 8:9 - -- the third part of the creatures : Rev 8:7, Rev 8:10,Rev 8:12, Rev 16:3; Exo 7:21; Zec 13:8
the ships : Psa 48:7; Isa 2:16, Isa 23:1

TSK: Rev 8:10 - -- a great : Rev 1:20, Rev 6:13, Rev 9:1, Rev 12:4; Isa 14:12; Luk 10:18; Jud 1:13
the fountains : Rev 16:4; Exo 7:20,Exo 7:21; Jdg 15:11; 2Ki 2:19-22; 2...

TSK: Rev 8:11 - -- Wormwood : Deu 29:18; Rth 1:20; Pro 5:4; Jer 9:15, Jer 23:15; Lam 3:5, Lam 3:19; Amo 5:7, Amo 6:12; Heb 12:15
many : Exo 15:23

TSK: Rev 8:12 - -- and the third part of the sun : Rev 16:8, Rev 16:9; Isa 13:10, Isa 24:23; Jer 4:23; Eze 32:7, Eze 32:8; Joe 2:10,Joe 2:31; Amo 8:9; Mat 24:29, Mat 27:...

TSK: Rev 8:13 - -- flying : Rev 14:3, Rev 14:6, Rev 19:17; Psa 103:20; Heb 1:14
Woe : Rev 9:1, Rev 9:12, Rev 11:14; Eze 2:10

TSK: Rev 9:1 - -- the fifth : Rev 9:12, Rev 9:13, Rev 8:6-8, Rev 8:10,Rev 8:12, Rev 11:14, Rev 11:15
a star : Rev 1:20, Rev 8:10; Isa 14:12; Luk 10:18; 2Th 2:3-8; 2Ti 3...

TSK: Rev 9:2 - -- there : Rev 9:17, Rev 14:11; Gen 15:17, Gen 19:28; Isa 14:31; Joe 2:30; Act 2:19
and the sun : Rev 8:12; Exo 10:21-23; Joe 2:2, Joe 2:10

TSK: Rev 9:3 - -- locusts : Exo 10:4-15; Jdg 7:12; Isa 33:4; Joe 1:4, Joe 2:25; Nah 3:15, Nah 3:17
as : Rev 9:5, Rev 9:10,Rev 9:11; Deu 8:15; 1Ki 12:11; Eze 2:6; Luk 10...

TSK: Rev 9:4 - -- that they : Rev 6:6, Rev 7:3; Job 1:10,Job 1:12; Psa 76:10; Mat 24:24; 2Ti 3:8, 2Ti 3:9
hurt : Rev 8:7
but : Corrupt and idolatrous Christians; agains...

TSK: Rev 9:5 - -- it was : Rev 13:5, Rev 13:7; Dan 5:18-22, Dan 7:6; Joh 19:11
they should not : That is, should not kill them as a political body, state, or empire; an...
it was : Rev 13:5, Rev 13:7; Dan 5:18-22, Dan 7:6; Joh 19:11
they should not : That is, should not kill them as a political body, state, or empire; and accordingly, however they desolated the Greek and Latin churches, they could not extirpate them, nor gain possession of the empire. Rev 11:7; Job 2:6
they should be : Rev 9:10
five : Five prophetical months, each consisting of 30 days, and each day denoting a year, amount to 150 years; and accordingly, from the time that Mohammed began to propagate his imposture ad 612, the building of Bagdad, when they ceased from their ravages, ad 763, are just 150 years.
and their : Rev 9:3

TSK: Rev 9:6 - -- shall men : Rev 6:16; 2Sa 1:9; Job 3:20-22, Job 7:15, Job 7:16; Isa 2:19; Jer 8:3; Hos 10:8; Joh 4:8, Joh 4:9; Luk 23:30


TSK: Rev 9:8 - -- hair : 2Ki 9:30; Isa 3:24; 1Co 11:14, 1Co 11:15; 1Ti 2:9; 1Pe 3:3
and their : Psa 57:4; Joe 1:6

TSK: Rev 9:9 - -- they had : Rev 9:17; Job 40:18, Job 41:23-30; Joe 2:8
and the : Job 39:25; Isa 9:5; Joe 2:5-7; Nah 2:4, Nah 2:5

TSK: Rev 9:11 - -- they had : Rev 12:9; Joh 12:31, Joh 14:30, Joh 16:11; 2Co 4:4; Eph 2:2; 1Jo 4:4, 1Jo 5:19
the angel : Rev 9:1
Abaddon : that is, a destroyer, Joh 8:44


TSK: Rev 9:14 - -- to the : Rev 8:2, Rev 8:6
loose : Rev 9:15, Rev 16:12
the great : Gen 2:14; 2Sa 8:3; Jer 51:63

TSK: Rev 9:15 - -- for : or, at
an hour : Rev 9:5, Rev 9:10
for to : Rev 9:18, Rev 8:7, Rev 8:9, Rev 8:11, Rev 8:12

TSK: Rev 9:16 - -- the number : Psa 68:17; Dan 7:10
horsemen : Eze 23:6, Eze 38:4; Dan 11:40
I heard : Rev 7:4

TSK: Rev 9:17 - -- having : This appears to point out the scarlet, blue and yellow colours, for which the Turks have always been remarkable. The ""four angels bound in ...
having : This appears to point out the scarlet, blue and yellow colours, for which the Turks have always been remarkable. The ""four angels bound in the Euphrates""denote their four sultanies bordering on that river, where they were confined till after the period of the Crusades. The time for which they were prepared, ""an hour, and a day, and a month, and a year,""computing a year for each day, amounts to 391 years, 15 days; and from their first conquest over the Christians, ad 1281, to the taking of Cameniec from the Poles, ad 1672, which was the last conquest by which their dominion was extended, is exactly that period. Rev 9:9
jacinth : Rev 21:20
brimstone : Rev 9:18, Rev 14:10, Rev 19:20, Rev 21:8; Gen 19:24; Psa 11:6; Isa 30:33; Eze 33:22


TSK: Rev 9:20 - -- And the : That is, those of the Latin and Greek churches, who escaped destruction, still persisted in their idolatrous worship of demons, etc.
yet : R...
And the : That is, those of the Latin and Greek churches, who escaped destruction, still persisted in their idolatrous worship of demons, etc.
yet : Rev 9:21, Rev 2:21, Rev 2:22, Rev 16:8; Deu 31:29; 2Ch 28:22; Jer 5:3, Jer 8:4-6; Mat 21:32; 2Co 12:21
worship : Lev 17:7; Deu 32:17; 2Ki 22:17; 2Ch 34:25; Psa 106:37; Isa 2:8; Jer 25:6, Jer 44:8; Act 7:41, Act 19:26; 1Co 10:20,1Co 10:21; 1Ti 4:1
and idols : Psa 115:4-8, Psa 135:15-18; Isa 40:19, Isa 40:20, Isa 41:7, Isa 42:17, Isa 42:18, Isa 44:9-20, Isa 46:5-7; Jer 10:3-5, Jer 10:8, Jer 10:9, Jer 10:14, Jer 10:15, Jer 15:19, Jer 15:20, Jer 51:17; Dan 5:23; Hab 2:18-20; Act 17:29; Rom 1:21-23

TSK: Rev 9:21 - -- their murders : Rev 11:7-9, Rev 13:7, Rev 13:15, Rev 16:6, Rev 18:24; Dan 7:21-25, Dan 11:33
their sorceries : Rev 13:13, Rev 18:23, Rev 21:8, Rev 22:...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Rev 8:1; Rev 8:2; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:8; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:12; Rev 8:13; Rev 9:1; Rev 9:2; Rev 9:3; Rev 9:4; Rev 9:5; Rev 9:6; Rev 9:7; Rev 9:8; Rev 9:9; Rev 9:10; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:14; Rev 9:15; Rev 9:16; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:20-21
Barnes: Rev 8:1 - -- And when he had opened the seventh seal - See the notes on Rev 5:1. There was silence in heaven - The whole scene of the vision is laid i...
And when he had opened the seventh seal - See the notes on Rev 5:1.
There was silence in heaven - The whole scene of the vision is laid in heaven Rev 4:1-11, and John represents things as they seem to be passing there. The meaning here is, that on the opening of this seal, instead of voices, thunderings, tempests, as perhaps was expected from the character of the sixth seal (Rev 6:12 ff), and which seemed only to have been suspended for a time Rev. 7, there was an awful stillness, as if all heaven was reverently waiting for the development. Of course this is a symbolical representation, and is designed not to represent a pause in the events themselves, but only the impressive and fearful nature of the events which are now to be disclosed.
About the space of half an hour - He did not profess to designate the time exactly. It was a brief period - yet a period which in such circumstances would appear to be long - about half an hour. The word used here -
John looks on this; and in this state of suspense the half hour may have seemed an age. We are not, of course, to suppose that the silence in heaven is produced by the character of the events which are now to follow - for they are as yet unknown. It is caused by what, from the nature of the previous disclosures, was naturally apprehended, and by the fact that this is the last of the series - the finishing of the mysterious volume. This seems to me to be the obvious interpretation of this passage, though there has been here, as in other parts of the Book of Revelation, a great variety of opinion as to the meaning. Those who suppose that the whole book consists of a triple series of visions designed to prefigure future events, parallel with each other, and each leading to the consummation of all things - the series embracing the seals, the trumpets, and the vials, each seven in number - regard this as the proper ending of the first of this series, and suppose that we have on the opening of the seventh seal the beginning of a new symbolical representation, going over the same ground, under the representations of the trumpets, in a new aspect or point of view.
Eichorn and Rosenmuller suppose that the silence introduced by the apostle is merely for effect, and that, therefore, it is without any special signification. Grotius applies the whole representation to the destruction of Jerusalem, and supposes that the silence in heaven refers to the restraining of the winds referred to in Rev 7:1 - the wrath in respect to the city, which was now suspended for a short time. Prof. Stuart also refers it to the destruction of Jerusalem, and supposes that the seven trumpets refer to seven gradations in the series of judgments that were coming upon the persecutors of the church. Mr. Daubuz regards the silence here referred to as a symbol of the liberty granted to the church in the time of Constantine; Vitringa interprets it of the peace of the millennium which is to succeed the overthrow of the beast and the false prophet; Dr. Woodhouse and Mr. Cunninghame regard it as the termination of the series of events which thee former seals denote, and the commencement of a new train of revelations; Mr. Elliott, as the suspension of the winds during the sealing of the servants of God; Mr. Lord, as the period of repose which intervened between the close of the persecution by Diocletian and Galerius, in 311, and the commencement, near the close of that year, of the civil wars by which Constantine the Great was elevated to the imperial throne.
It will be seen at once how arbitrary and unsatisfactory most of those interpretations are, and how far from harmony expositors have been as to the meaning of this symbol. The most simple and obvious interpretation is likely to be the true one; and that is, as above suggested, that it refers to silence in heaven as expressive of the fearful anticipation felt on opening the last seal that was to close the series, and to wind up the affairs of the church and the world. Nothing would be more natural than such a state of solemn awe on such an occasion; nothing would introduce the opening of the seal in a more impressive manner; nothing would more naturally express the anxiety of the church, the probable feelings of the pious on the opening of these successive seals, than the representation that incense, accompanied with their prayers, was continually offered in heaven.

Barnes: Rev 8:2 - -- And I saw the seven angels which stood before God - Prof. Stuart supposes that by these angels are meant the "presence-angels"which he understa...
And I saw the seven angels which stood before God - Prof. Stuart supposes that by these angels are meant the "presence-angels"which he understands to be referred to, in Rev 1:4, by the "seven spirits which are before the throne."If, however, the interpretation of that passage above proposed, that it refers to the Holy Spirit, with reference to his multiplied agency and operations, be correct, then we must seek for another application of the phrase here. The only difficulty in applying it arises from the use of the article - "the seven angels"-
It would be entirely in accordance with the usage of the article for one to say that he saw an army, and the commander-in-chief, and the four staff-officers, and the five bands of music, and the six companies of sappers and miners, etc. It is not absolutely necessary, therefore, to suppose that these angels had been before referred to. There is, indeed, in the use of the phrase "which stood before God,"the idea that they are to be regarded as permanently standing there, or that that is their proper place - as if they were angels who were particularly designated to this high service. Compare Luk 1:19; "I am Gabriel, that stand in the presence of God."If this idea is involved in the phrase, then there is a sufficient reason why the article is used, though they had not before been mentioned.
And to them were given seven trumpets - One to each. By whom the trumpets were given is not said. It may be supposed to have been done by Him who sat on the throne. Trumpets were used then, as now, for various purposes; to summon an assembly; to muster the hosts of battle; to inspirit and animate troops in conflict. Here they are given to announce a series of important events producing great changes in the world as if God summoned and led on his hosts to accomplish his designs.

Barnes: Rev 8:3 - -- And another angel came - Who this angel was is not mentioned, nor have we any means of determining. Of course a great variety of opinion has be...
And another angel came - Who this angel was is not mentioned, nor have we any means of determining. Of course a great variety of opinion has been entertained on the subject (see Poole’ s Synopsis) - some referring it to angels in general; others to the ministry of the church; others to Constantine; others to Michael; and many others to the Lord Jesus. All that we know is, that it was an angel who thus appeared, and there is nothing inconsistent in the supposition that anyone of the angels in heaven may have been appointed to perform what is here represented. The design seems to be, to represent the prayers of the saints as ascending in the anticipation of the approaching series of wonders in the world - and there would be a beautiful propriety in representing them as offered by an angel, feeling deep interest in the church, and ministering in behalf of the saints.
And stood at the altar - In heaven - represented as a temple with an altar, and with the usual array of things employed in the worship of God. The altar was the appropriate place for him to stand when about to offer the prayers of the saints for that is the place where the worshipper stood under the ancient dispensation. Compare the Mat 5:23-24 notes; Luk 1:11 note. In the latter place an angel is represented as appearing to Zacharias "on the right side of the altar of incense."
Having a golden censer - The firepan, made for the purpose of carrying fire, on which to burn incense in time of worship. See it described and illustrated in the notes on Heb 9:4. There seems reason to suppose that the incense that was offered in the ancient worship was designed to be emblematic of the prayers of saints, for it was the custom for worshippers to be engaged in prayer at the time the incense was offered by the priest. See Luk 1:10.
And there was given unto him much incense - See the notes on Luk 1:9. A large quantity was here given to him, because the occasion was one on which many prayers might be expected to be offered.
That he should offer it with the prayers - Margin, "add it to."Greek, "that he should give it with"-
Of all saints - Of all who are holy; of all who are the children of God. The idea seems to be, that, at this time, all the saints would unite in calling on God, and in deprecating his wrath. As the events which were about to occur were a matter of common interest to the people of God, it was to be supposed that they would unite in common supplication.
Upon the golden altar - The altar of incense. This in the tabernacle and in the temple was overlaid with gold.
Which was before the throne - This is represented as a temple-service, and the altar of incense is, with propriety, placed before his seat or throne, as it was in the tabernacle and temple. In the temple, God is represented as occupying the mercy-seat in the holy of holies, and the altar of incense is in the holy place before that. See the description of the temple in the notes on Mat 21:12.

Barnes: Rev 8:4 - -- And the smoke of the incense ... - The smoke caused by the burning incense. John, as he saw this, naturally interpreted it of the prayers of th...
And the smoke of the incense ... - The smoke caused by the burning incense. John, as he saw this, naturally interpreted it of the prayers of the saints. The meaning of the whole symbol, thus explained, is that, at the time referred to, the anxiety of the church in regard to the events which were about to occur would naturally lead to much prayer. It is not necessary to attempt to verify this by any distinct historical facts, for no one can doubt that, in a time of such impending calamities, the church would be earnestly engaged in devotion. Such has always been the case in times of danger; and it may always be assumed to be true, that when danger threatens, whether it be to the church at large or to an individual Christian, there will be a resort to the throne of grace.

Barnes: Rev 8:5 - -- And the angel took the censer - Rev 8:3. This is a new symbol, designed to furnish a new representation of future events. By the former it had ...
And the angel took the censer - Rev 8:3. This is a new symbol, designed to furnish a new representation of future events. By the former it had been shown that there would be much prayer offered; by this it is designed to show that, notwithstanding the prayer that would be offered, great and fearful calamities would come upon the earth. This is symbolized by casting the censer upon the earth, as if the prayers were not heard any longer, or as if prayer were now in vain.
And filled it with fire of the altar - An image similar to this occurs in Eze 10:2, where the man clothed in linen is commanded to go between the wheels under the cherub, and fill his hands with coals of fire from between the cherubims, and to scatter them over the city as a symbol of its destruction. Here the coals are taken, evidently, from the altar of sacrifice. Compare the notes on Isa 6:1. On these coals no incense was placed, but they were thrown at once to the earth. The new emblem, therefore, is the taking of coals, and scattering them abroad as a symbol of the destruction that was about to ensue.
And cast it into the earth - Margin, upon. The margin expresses undoubtedly the meaning. The symbol, therefore, properly denoted that fearful calamities were about to come upon the earth. Even the prayers of saints did not prevail to turn them away, and now the symbol of the scattered coals indicated that terrible judgments were about to come upon the world.
And there were voices - Sounds, noises. See the notes on Rev 4:5. The order is not the same here as there, but lightnings, thunderings, and voices are mentioned in both.
And an earthquake - Rev 6:12. This is a symbol of commotion. It is not necessary to look for a literal fulfillment of it, anymore than it is for literal "voices,""lightnings,"or "thunderings."

Barnes: Rev 8:6 - -- And the seven angels which had the seven trumpets prepared themselves to sound - Rev 8:7. Evidently in succession, perhaps by arranging themsel...
And the seven angels which had the seven trumpets prepared themselves to sound - Rev 8:7. Evidently in succession, perhaps by arranging themselves in the order in which they were to sound. The way is now prepared for the sounding of the trumpets, and for the fearful commotions and changes which would be indicated by that. The last seal is opened; heaven stands in suspense to know what is to be disclosed; the saints, filled with solicitude, have offered their prayers; the censer of coals has been cast to the earth, as if these judgments could be no longer stayed by prayer; and the angels prepare to sound the trumpets indicative of what is to occur.

Barnes: Rev 8:7 - -- The first angel sounded - The first in order, and indicating the first in the series of events that were to follow. And there followed hai...
The first angel sounded - The first in order, and indicating the first in the series of events that were to follow.
And there followed hail - Hail is usually a symbol of the divine vengeance, as it has often been employed to accomplish the divine purposes of punishment. Thus, in Exo 9:23, "And the Lord sent thunder and hail, and the fire ran along the ground; and the Lord rained hail upon the land of Egypt."So in Psa 105:32, referring to the plagues upon Egypt, it is said, "He gave them hail for rain, and flaming fire in their land."So again, Psa 78:48, "He gave up their cattle also to the hail, and their flocks to hot thunderbolts."As early as the time of Job hail was understood to be an emblem of the divine displeasure, and an instrument in inflicting punishment:
"Hast thou entered into the treasures of the snow,
Or hast thou seen the treasure of the hail?
Which I have reserved against the time of trouble,
Against the day of battle and war!"
So also the same image is used in Psa 18:13;
"The Lord also thundered in the heaven,
And the Most High gave forth his voice,
Hailstones and coals of fire."
Compare Hag 2:17. The destruction of the Assyrian army, it is said, would be accomplished in the same way, Isa 30:30. Compare Eze 13:11; Eze 38:22.
And fire - Lightning. This also is an instrument and an emblem of destruction.
Mingled with blood - By blood "we must naturally understand,"says Prof. Stuart, "in this case, a shower of colored rain; that is, rain of a rubidinous aspect, an occurrence which is known sometimes to take place, and which, like falling stars, eclipses, etc., was viewed with terror by the ancients, because it was supposed to be indicative of blood that was to be shed."The appearance, doubtless, was that of a red shower, apparently of hail or snow - for rain is not mentioned. It is not a rain-storm, it is a hail-storm that is the image here; and the image is that of a driving hail-storm, where the lightnings flashed, and where there was the intermingling of a reddish substance that resembled blood, and that was an undoubted symbol of blood that was to be shed. I do not know that there is red rain, or red hail, but red snow is not very uncommon; and the image here would be complete if we suppose that there was an intermingling of red snow in the driving tempest.
This species of snow was found by Captain Ross at Baffin’ s Bay on the 17th of August, 1819. The mountains that were dyed with the snow were about 8 miles long, and 600 feet high. The red color reached to the ground in many places 10 or 12 feet deep, and continued for a great length of time. Although red snow had not until this attracted much notice, yet it had been long before observed in Alpine countries. Saussure discovered it on Mount Bernard in 1778. Ramoud found it on the Pyrenees; and Summerfield discovered it in Norway. "In 1818 red snow fell on the Italian Alps and Apennines. In March, 1808, the whole country about Cadore, Belluno, and Feltri was covered with a red-colored snow to the depth of six and a half feet; but a white snow had fallen both before and after it, the red formed a stratum in the middle of the white. At the same time a similar fall took place in the mountains of the Valteline, Brescia, Carinthia, and Tyrol"(Edin. Encyclo. art. "Snow"). These facts show that what is referred to here in the symbol might possibly occur. Such a symbol would be properly expressive of blood and carnage.
And they were cast upon the earth - The hail, the fire, and the blood - denoting that the fulfillment of this was to be on the earth.
And the third part of trees was burnt up - By the fire that came down with the hail and the blood.
And all green grass was burnt up - Wherever this lighted on the earth. The meaning would seem to be, that wherever this tempest beat the effect was to destroy a third part - that is, a large portion of the trees, and to consume all the grass. A portion of the trees - strong and mighty - would stand against it; but what was so tender as grass is, would be consumed. The sense does not seem to be that the tempest would be confined to a third part of the world, and destroy all the trees and the grass there; but that it would be a sweeping and general tempest, and that wherever it spread it would prostrate a third part of the trees and consume all the grass. Thus understood, it would seem to mean, that in reference to those things in the world which were firm and established like trees it would not sweep them wholly away, though it would make great desolation; but in reference to those which were delicate and feeble - like grass - it would sweep them wholly away.
This would not be an inapt description of the ordinary effects of invasion in time of war. A few of those things which seem most firm and established in society - like trees in a forest - weather out the storm; while the gentle virtues, the domestic enjoyments, the arts of peace, like tender grass, are wholly destroyed. The fulfillment of this we are undoubtedly to expect to find in the terrors of invasion; the evils of war; the effusion of blood; the march of armies. So far as the language is concerned, the symbol would apply to any hostile invasion; but in pursuing the exposition on the principles on which we have thus far conducted it, we are to look for the fulfillment in one or more of those invasions of the northern hordes that preceded the downfall of the Roman empire and that contributed to it. In the Analysis of the chapter, some reasons were given why these four trumpet signals were placed together, as pertaining to a series of events of the same general character, and as distinguished from those which were to follow.
The natural place which they occupy, or the events which we should suppose, from the views taken above of the first six seals, would be represented, would be the successive invasions of the northern hordes which ultimately accomplished the overthrow of the Roman empire. There are four of these "trumpets,"and it would be a matter of inquiry whether there were four events of sufficient distinctness that would mark these invasions, or that would constitute periods or epochs in the destruction of the Roman power. At this point in writing, I looked on a chart of history, composed with no reference to this prophecy, and found a singular and unexpected prominence given to four such events extending from the first invasion of the Goths and Vandals at the beginning of the fifth century, to the fall of the Western empire, 476 a.d. The first was the invasion of Alaric, king of the Goths, 410 a.d.; the second was the invasion of Attila, king of the Huns, "scourge of God,"447 a.d.; a third was the sack of Rome by Genseric, king of the Vandals, 455 a.d.; and the fourth, resulting in the final conquest of Rome, was that of Odoacer, king of the Heruli, who assumed the title of King of Italy, 476 a.d. We shall see, however, on a closer examination, that although two of these - Attila and Genseric - were, during a part of their career, contemporary, yet the most prominent place is due to Genseric in the events that attended the downfall of the empire, and that the second trumpet probably related to him; the third to Attila. These were, beyond doubt, four great periods or events attending the fall of the Roman empire, which synchronize with the period before us.
If, therefore, we regard the opening of the sixth seal as denoting the threatening aspect of these invading powers - the gathering of the dark cloud that hovered over the borders of the empire, and the consternation produced by that approaching storm; and if we regard the transactions in the seventh chapter - the holding of the winds in check, and the sealing of the chosen of God - as denoting the suspension of the impending judgments in order that a work might be done to save the church, and as referring to the divine interposition in behalf of the church; then the appropriate place of these four trumpets, under the seventh seal, will be when that delayed and restrained storm burst in successive blasts upon different parts of the empire - the successive invasions which were so prominent in the overthrow of that vast power. History marks four of these events - four heavy blows - four sweepings of the tempest and the storm - under Alaric, Genseric, Attila, and Odoacer, whose movements could not be better symbolized than by these successive blasts of the trumpet.
The first of these is the invasion of Alaric; and the inquiry now is, whether his invasion is such as would be properly symbolized by the first trumpet. In illustrating this, it will be proper to notice some of the movements of Alaric, and the alarm consequent on his invasion of the empire; and then to inquire how far this corresponds with the images employed in the description of the first trumpet. For these illustrations I shall be indebted mainly to Mr. Gibbon. Alaric, the Goth, was at first employed in the service of the emperor Theodosius, in his attempt to oppose the usurper Arbogastes, after the murder of Valentinian, emperor of the West. Theodosius, in order to oppose the usurper, employed, among others, numerous barbarians - Iberians, Arabs, and Goths. One of them was Alaric, who, to use the language of Mr. Gibbon (ii. 179), "acquired in the school of Theodosius the knowledge of the art of war, which he afterward so fatally exerted for the destruction of Rome,"392-394 a.d. After the death of Theodosius (395 a.d.) the Goths revolted from the Roman power, and Alaric, who had been disappointed in his expectations of being raised to the command of the Roman armies, became their leader (Decline and Fall, ii. 213). "That renowned leader was descended from the noble race of the Balti; which yielded only to the royal dignity of the Amali; he had solicited the command of the Roman armies; and the imperial court provoked him to demonstrate the folly of their refusal, and the importance of their loss. In the midst of a divided court and a discontented people the emperor Arcadius was terrified by the aspect of the Gothic arms,"etc.
Alaric then invaded and conquered Greece, laying it waste in his progress, until he reached Athens, ii. 214, 215. "The fertile fields of Phocis and Boeotia were instantly covered by a deluge of barbarians, who massacred the males of age to bear arms, and drove away the beautiful females, with the spoil and cattle of the flaming villages."Alaric then concluded a treaty with Theodosius, the emperor of the East (ii. 216); was made master-general of Eastern Illyricum, and created a magistrate (ii. 217); soon united under his command the barbarous nations that had made the invasion, and was solemnly declared to be the king of the Visigoths, ii. 217. "Armed with this double power, seated on the verge of two empires, he alternately sold his deceitful promises to the courts of Arcadius and Honorius, until he declared and executed his purpose of invading the dominions of the West. The provinces of Europe which belonged to the Eastern empire were already exhausted; those of Asia were inaccessible; and the strength of Constantinople had resisted his attack. But he was tempted by the beauty, the wealth, and the fame of Italy, which he had twice visited; and he secretly aspired to plant the Gothic standard on the walls of Rome; and to enrich his army with the accumulated spoils of 300 triumphs,"ii. 217, 218.
In describing his march to the Danube, and his progress toward Italy, having increased his army with a large number of barbarians, Mr. Gibbon uses the remarkable language expressive of the general consternation, already quoted in the description of the sixth seal. Alaric approached rapidly toward the imperial city, resolved to "conquer or die before the gates of Rome."But he was checked by Stilicho, and compelled to make peace, and retired (Decline and Fall, ii. 222), and the threatening storm was for a time suspended. See the notes on Rev 7:1 ff. So great was the consternation, however, that the Roman court, which then had its seat at Milan, thought it necessary to remove to a safer place, and became fixed at Ravenna, ii. 224. This calm, secured by the retreat of Alaric, was, however, of short continuance. In 408 a.d. he again invaded Italy in a more successful manner, attacked the capital, and more than once pillaged Rome. The following facts, for which I am indebted to Mr. Gibbon, will illustrate the progress of the events, and the effects of this blast of the "first trumpet"in the series that announced the destruction of the Western empire:
(a) The effect, on the destiny of the empire, of removing the Roman court to Ravenna from the dread of the Goths. As early as 303 a.d. the court of the emperor of the West was, for the most part, established at Milan. For some time before, the "sovereignty of the capital was gradually annihilated by the extent of conquest,"and the emperors were required to be long absent from Rome on the frontiers, until in the time of Diocletian and Maximian the seat of government was fixed at Milan, "whose situation at the foot of the Alps appeared far more convenient than that of Rome for the important purpose of watching the motions of the barbarians of Germany"(Gibbon, i. 213). "The life of Diocletian and Maximian was a life of action, and a considerable portion of it was spent in camps, or in their long and frequent marches; but whenever the public business allowed them any relaxation, they seem to have retired with pleasure to their favorite residences of Nicomedia and Milan. Until Diocletian, in the twentieth year of his reign, celebrated his Roman triumph, it is extremely doubtful whether he ever visited the ancient capital of the empire"(Gibbon, i. 214).
From this place the court was driven away, by the dread of the northern barbarians, to Ravenna, a safer place, which thenceforward became the seat of government, while Italy was ravaged by the northern hordes, and while Rome was besieged and pillaged. Mr. Gibbon, under date of 404 a.d., says, "The recent danger to which the person of the emperor had been exposed in the defenseless palace of Milan (from Alaric and the Goths) urged him to seek a retreat in some illaccessible fortress in Italy, where he might securely remain, while the open country was covered by a deluge of barbarians"(vol. ii. p. 224). He then proceeds to describe the situation of Ravenna, and the removal of the court thither, and then adds (p. 225), "The fears of Honorius were not without foundation, nor were his precautions without effect. While Italy rejoiced in her deliverance from the Goths, a furious tempest was excited among the nations of Germany, who yielded to the irresistible impulse that appears to have been gradually communicated from the eastern extremity of the continent of Asia."That mighty movement of the Huns is then described, as the storm was preparing to burst upon the Roman empire, ii. 225. The agitation and the removal of the Roman government were events not inappropriate to be described by symbols relating to the fall of that mighty power.
(b) The particulars of that invasion, the consternation, the siege of Rome, and the capture and pillage of the imperial city, would confirm the propriety of this application to the symbol of the first trumpet. It would be too long to copy the account - for it extends through many pages of the History of the Decline and Fall of the Empire; but a few selected sentences may show the general character of the events, and the propriety of the symbols, on the supposition that they referred to these things. Thus, Mr. Gibbon (ii. 226, 227) says, "The correspondence of nations was, in that age, so imperfect and precarious, that the revolutions of the North might escape the knowledge of the court of Ravenna, until the dark cloud which was collected along the coast of the Baltic burst in thunder upon the banks of the Upper Danube. The king of the confederate Germans passed, without resistance, the Alps, the Po, and the Apennines; leaving on the one hand the inaccessible palace of Honorius securely buried among the marshes of Ravenna; and on the other the camp of Stilicho, who had fixed his headquarters at Ticinum, or Pavia, but who seems to have avoided a decisive battle until he had assembled his distant forces. Many cities of Italy were pillaged or destroyed. The senate and people trembled at their approach within a hundred and eighty miles of Rome; and anxiously compared the danger which they had escaped with the new perils to which they were exposed,"etc.
Rome was besieged for the first time by the Goths 408 a.d. Of this siege Mr. Gibbon (ii. 252-254) has given a graphic description. Among other things, he says, "That unfortunate city gradually experienced the distress of scarcity, and at length the horrid calamities of famine.""A dark suspicion was entertained, that some desperate wretches fed on the bodies of their fellow-creatures whom they had secretly murdered; and even mothers - such were the horrid conflicts of the two most powerful instincts implanted by nature in the human breast - even mothers are said to have tasted the flesh of their slaughtered infants. Many thousands of the inhabitants of Rome expired in their houses, or in the streets, for want of sustenance; and as the public sepulchres without the walls were in the power of the enemy, the stench which arose from so many putrid and unburied carcasses infected the air; and the miseries of famine were succeeded and aggravated by a pestilential disease."
The first siege was raised by the payment of an enormous ransom (Gibbon, ii. 254). The second siege of Rome by the Goths occurred 409 a.d. This siege was carried on by preventing the supply of provisions, Alaric having seized upon Ostia, the Roman port, where the provisions for the capital were deposited. The Romans finally consented to receive a new emperor at the hand of Alaric, and Attalus was appointed in the place of the feeble Honorius, who was then at Ravenna, and who had abandoned the capital. Attalus, an inefficient prince, was soon publicly stripped of the robes of office, and Alaric, enraged at the conduct of the court at Ravenna toward him, turned his wrath a third time on Rome, and laid siege to the city. This occurred 410 a.d. "The king of the Goths, who no longer dissembled his appetite for plunder and revenge, appeared in arms under the walls of the capital; and the trembling senate, without any hope of relief, prepared, by a desperate effort, to delay the ruin of their country. But they were unable to guard against the conspiracy of their slaves and domestics, who, either from birth or interest, were attached to the cause of the enemy. At the hour of midnight the Salarian Gate was silently opened, and the inhabitants were awakened by the tremendous sound of the Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Scythia"(Gibbon, ii. 260).
© It is, perhaps, only necessary to add that the invasion of Alaric was in fact but one of the great events that led to the fall of the empire, and that, in announcing that fall, where a succession of events was to occur, it would properly be represented by the blast of one of the trumpets. The expressions employed in the symbol are, indeed, such as might be applied to any invasion of hostile armies, but they are such as would be used if the design were admitted to be to describe the invasion of the Gothic conqueror. For:
(1)\caps1 t\caps0 hat invasion, as we have seen, would be well represented by the storm of hail and lightning that was seen in vision;
(2)\caps1 b\caps0 y the red color mingled in that storm - indicative of blood;
(3)\caps1 b\caps0 y the fact that it consumed the trees and the grass.
This, as we saw in the exposition, would properly denote the desolation produced by war - applicable, indeed, to all war, but as applicable to the invasion of Alaric as any war that has occurred, and it is such an emblem as would be used if it were admitted that it was the design to represent his invasion. The sweeping storm, prostrating the trees of the forest, is an apt emblem of the evils of war, and, as was remarked in the exposition, no more striking illustration of the consequences of a hostile invasion could be employed than the destruction of the "green grass."What is here represented in the symbol cannot, perhaps, be better expressed than in the language of Mr. Gibbon, when describing the invasion of the Roman empire under Alaric. Speaking of that invasion, he says - "While the peace of Germany was secured by the attachment of the Franks and the neutrality of the Alemanni, the subjects of Rome, unconscious of their approaching calamities, enjoyed the state of quiet and prosperity which had seldom blessed the frontiers of Gaul. Their flocks and herds were permitted to graze in the pastures of the barbarians; their huntsmen penetrated, without fear or danger, into the darkest recesses of the Hercynian wood. The banks of the Rhine were crowned, like those of the Tiber, with elegant houses and well-cultivated farms; and if a poet descended the river, he might express his doubt on which side was situated the territory of the Romans. This scene of peace and plenty was suddenly changed into a desert; and the prospect of the smoking ruins could alone distinguish the solitude of nature from the desolation of man.
The flourishing city of Mentz was surprised and destroyed; and many thousand Christians were inhumanly massacred in the church. Worms perished after a long and obstinate siege; Strasburg, Spires, Rheims, Tournay, Arras, Amiens, experienced the cruel oppression of the German yoke; and the consuming flames of war spread from the banks of the Rhine over the greatest part of the seventeen provinces of Gaul. That rich and extensive country, as far as the ocean, the Alps, and the Pyrenees, was delivered to the barbarians, who drove before them, in a promiscuous crowd, the bishop, the senator, and the virgin, laden with the spoils of their houses and altars,"ii. 230. In reference, also, to the invasion of Alaric, and the particular nature of thee desolation depicted under the first trumpet, a remarkable passage which Mr. Gibbon has quoted from Claudian, as describing the effects of the invasion of Alaric, may be here introduced. "The old man,"says he, speaking of Claudian, "who had passed his simple and innocent life in the neighborhood of Verona, was a stranger to the quarrels both of kings and of bishops; his pleasures, his desires, his knowledge, were confined within the little circle of his paternal farm; and a staff supported his aged steps on the same ground where he had sported in infancy. Yet even this humble and rustic felicity (which Claudian describes with so much truth and feeling) was still exposed to the undistinguishing rage of war.
Ingentem meminit parvo qui germine quercum
Aequaevumque videt consenuisse nemus.
A neighboring wood born with himself he sees
And loves his old contemporary trees.
- Cowley.
His trees, his old contemporary trees, must blaze in the conflagration of the whole country; a detachment of Gothic cavalry must sweep away his cottage and his family; and the power of Alaric could destroy this happiness which he was not able either to taste or to bestow. ‘ Fame,’ says the poet, ‘ encircling with terror or gloomy wings, proclaimed the march of the barbarian army, and filled Italy with consternation,’ "ii. 218. And,
\caps1 (4) a\caps0 s to the extent of the calamity, there is also a striking propriety in the language of the symbol as applicable to the invasion of Alaric. I do not suppose, indeed, that it is necessary, in order to find a proper fulfillment of the symbol, to be able to show that exactly one-third part of the empire was made desolate in this way; but it is a sufficient fulfillment if desolation spread over a considerable portion of the Roman world - as if a third part had been destroyed. No one who reads the account of the invasion of Alaric can doubt that it would be an apt description of the ravages of his arms to say that a third part was laid waste. That the desolations produced by Alaric were such as would be properly represented by this symbol may be fully seen by consulting the whole account of that invasion in Gibbon, ii. 213-266.

Barnes: Rev 8:8 - -- And the second angel sounded - Compare the notes on Rev 8:2-7. This, according to the interpretation proposed above, refers to the second of th...
And the second angel sounded - Compare the notes on Rev 8:2-7. This, according to the interpretation proposed above, refers to the second of the four great events which contributed to the downfall of the Roman empire. It will be proper in this case, as in the former, to inquire into the literal meaning of the symbol, and then whether there was any event that corresponded with it.
And as it were a great mountain - A mountain is a natural symbol of strength, and hence becomes a symbol of a strong and powerful kingdom; for mountains arc not only places of strength in themselves, but they anciently answered the purposes of fortified places, and were the seats of power. Hence, they are properly symbols of strong nations. "The stone that smote the image became a great mountain, and filled the whole earth,"Dan 2:35. Compare Zec 4:7; Jer 51:25. We naturally, then, apply this part of the symbol to some strong and mighty nation - not a nation, necessarily, that issued from a mountainous region but a nation that in strength resembled a mountain.
Burning with fire - A mountain in a blaze; that is, with all its woods on fire, or, more probably, a volcanic mountain. There would perhaps be no more sublime image than such a mountain lifted suddenly from its base and thrown into the sea. One of the sublimest parts of the Paradise Lost is that where the poet represents the angels in the great battle in heaven as lifting the mountains - tearing them from their base - and hurling them on the foe:
"From their foundations heaving to and fro,
They plucked the seated hills, with all their load,
Rocks, waters, woods, and by the shaggy tops
Uplifting, bore them in their hands,"etc.
Book vi.
The poet, however, has not, as John has, represented a volcano borne along and cast into the sea. The symbol employed here would denote some fiery, impetuous, destructive power. If used to denote a nation, it would be a nation that was, as it were, burning with the desire of conquest - impetuous, and fierce, and fiery in its assaults - and consuming all in its way.
Cast into the sea - The image is very sublime; the scene, should such an event occur, would be awfully grand. As to the fulfillment of this, or the thing that was intended to be represented by it, there cannot be any material doubt. It is not to be understood literally, of course; and the natural application is to some nation, or army, that has a resemblance in some respects to such a blazing mountain, and the effect of whose march would be like casting such a mountain into the ocean. We naturally look for agitation and commotion, and particularly in reference to the sea, or to some maritime coasts. It is undoubtedly required in the application of this, that we should find its fulfillment in some country lying beyond the sea, or in some seacoast or maritime country, or in reference to commerce.
And the third part of the sea became blood - Resembled blood; became as red as blood. The figure here is, that as such a blazing mountain cast into the sea would, by its reflection on the waters, seem to tinge them with red, so there would be something corresponding with this in what was referred to by the symbol. It would be fulfilled if there was a fierce maritime warfare, and if in some desperate naval engagement the sea should be tinged with blood.

Barnes: Rev 8:9 - -- And the third part of the creatures which were in the sea, and had life, died - The effect was as if one-third of all the fish in the sea were ...
And the third part of the creatures which were in the sea, and had life, died - The effect was as if one-third of all the fish in the sea were cut off. Of course this is not to be taken literally. It is designed to describe an effect, pertaining to the maritime portion of the world, as if a third portion of all that was in the sea should perish. The natural interpretation would be to apply it to some invasion or calamity pertaining to the sea - to the islands, to the maritime regions, or to commerce. If the whole description pertains to the Roman empire, then this might be supposed to have particular reference to something that would have a bearing on the maritime parts of that empire.
And the third part of the ships were destroyed - This also pertains to the same general calamity, affecting the commerce of the empire. The destruction of the "ships"was produced, in some way, by casting the mountain into the sea - either by their being consumed by the contact with the burning mass, or by being sunk by the agitation of the waters. The essential idea is, that the calamity would be of such a nature as would produce the destruction of vessels at sea - either naval armaments, or ships of commerce. In looking now for the application or fulfillment of this, it is necessary:
(a)\caps1 t\caps0 o find some event or events which would have a particular bearing on the maritime or commercial part of the world; and,
(b)\caps1 s\caps0 ome such event or events that, on the supposition that they were the things referred to, would be properly symbolized by the image here employed:
(1) If the first trumpet had reference to the invasion of Alaric and the Goths, then in this we naturally look for the next succeeding act of invasion which shook the Roman empire, and contributed to its fall.
\caps1 (2) t\caps0 he next invasion was that under Genseric, at the head of the Vandals (Gibbon, ii. 306ff). This occurred 428-468 ad.
(3) The symbol of a blazing or burning mountain, torn from its foundation, and precipitated into the ocean, would well represent this mighty nation moved from its ancient seat, and borne along toward the maritime parts of the empire, and its desolations there - as will be shown in the following remarks.
\caps1 (4) t\caps0 he acts of the Vandals, under Genseric, corresponded with the ideas expressed by the symbol. In illustrating this I shall be indebted, as heretofore, principally to Mr. Gibbon:
(a) His general account of the Vandals is this: they are supposed (i. 138) to have been originally the same people with the Goths, the Goths and Vandals constituting one great nation living on the shores of the Baltic. They passed in connection with them over the Baltic; emigrated to Prussia and the Ukraine; invaded the Roman provinces; received tribute from the Romans; subdued the countries about the Bosphorus; plundered the cities of Bithynia; ravaged Greece and Illyrium, and were at last settled in Thrace under the emperor Theodosius (Gibbon, i. 136-166; ii. 110-150). They were then driven forward by the Huns, and having passed through France and Spain into Africa, conquered the Carthaginian territory, established an independent government, and thence through a long period harassed the neighboring islands, and the coasts of the Mediterranean by their predatory incursions, destroying the ships and the commerce of the Romans, and were distinguished in the downfall of the empire by their ravages on the islands and the sea. Thus, they were moved along from place to place until the scene of their desolations became more distinctly the maritime parts of the empire; and the effect of their devastations might be well compared with a burning mountain moved from its ancient base, and then thrown into the sea.
(b) This will be apparent from the statements of Mr. Gibbon in regard to their ravages under their leader Genseric. "Seville and Carthagena became the reward, or rather the prey of the ferocious conquerors"(after they had defeated the Roman Castinus), "and the vessels which they found in the harbor of Carthagena might easily transport them to the isles of Majorca and Minorca, where the Spanish fugitives, as in a secure recess, had vainly concealed their families and fortunes. The experience of navigation, and perhaps the prospect of Africa, encouraged the Vandals to accept the invitation which they received from Count Boniface"(to aid him in his apprehended difficulties with Rome, and to enter into an alliance with him by settling permanently in Africa (Gibbon, ii. 305, 306)): "and the death of Goaderic"(the Vandal king) "served only to forward and animate the bold enterprise. In the room of a prince, not conspicuous for any superior powers of the mind or body, they acquired his bastard brother, the terrible Genseric - a name which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila.""The ambition of Genseric was almost without bounds, and without scruples; and the warrior could dexterously employ the dark engines of policy to solicit the allies who might be useful to his success, or to scatter among his enemies the seeds of enmity and contention. Almost in the moment of his departure he was informed that Hermanric, king of the Suevi, had presumed to ravage the Spanish territories, which he was resolved to abandon. Impatient of the insult, Genseric pursued the hasty retreat of the Suevi as far as Merida; precipitated the king and his army into the river Anas, and calmly returned to the seashore to embark his troops. The vessels which transported the Vandals over the modern Straits of Gibraltar, a channel only twelve miles in breadth, were furnished by the Spaniards, who anxiously wished for their departure; and by the African general who had implored their formidable assistance"(Gibbon, ii. 306. Genseric, in the accomplishment of his purposes, soon took possession of the northern coast of Africa, defeating the armies of Boniface, and "Carthage, Cirta, and Hippo Regius were the only cities that appeared to rise above the general inundation"(Gibbon, ii. 308). "On a sudden,"says Mr. Gibbon (ii. 309), "the seven fruitful provinces, from Tangier to Tripoli, were overwhelmed by the invasion of the Vandals; whose destructive rage has perhaps been exaggerated by popular animosity, religious zeal, and extravagant declamation. War in its fairest form implies a perpetual violation of humanity and justice; and the hostilities of barbarians are inflamed by the fierce and lawless spirit which perpetually disturbs their peaceful and domestic society. The Vandals, where they found resistance, seldom gave quarter; and the deaths of their valiant countrymen were expiated by the ruin of the cities under whose walls they had fallen,"etc.
The result of the invasion was the conquest of all northern Africa; the reduction of Hippo and Carthage, and the establishment of a government under Genseric in Africa that waged a long war with Rome (Gibbon, ii. 310, 311). The symbol before us has particular reference to maritime or naval operations and desolations, and the following extracts from Mr. Gibbon will show with what propriety, if this symbol was designed to refer to him, these images were employed. "The discovery and conquest of the black nations (in Africa) that might dwell beneath the torrid zone could not tempt the rational ambition of Genseric; but he east his eyes toward the sea; he resolved to create a naval power, and his bold resolution was executed with steady and active perseverance. The woods of Mount Atlas afforded an inexhaustible supply of timber; his new subjects were skilled in the arts of navigation and ship-building; he animated his daring Vandals to embrace a mode of warfare which would render every maritime country accessible to their arms; the Moors and Africans were allured by the hope of plunder; and after an interval of six centuries the fleets that issued from the port of Carthage again claimed the empire of the Mediterranean. The success of the Vandals, the conquest of Sicily, the sack of Palermo, and the frequent descents on the coasts of Lucania, awakened and alarmed the mother of Valentinian and the sister of Theodosius. Alliances were formed; and armaments, expensive and ineffectual, were prepared for the destruction of the common enemy, who reserved his courage to encounter those dangers which his policy could not prevent or elude.
The revolutions of the palace, which left the Western empire without a defender and without a lawful prince, dispelled the apprehension and stimulated the avarice of Genseric. He immediately equipped a numerous fleet of Vandals and Moors, and cast anchor at the mouth of the Tiber,"etc. (Gibbon, ii. 352). "On the third day after the tumult (455 a.d., on the death of Maximus) Genseric boldly advanced from the port of Ostia to the gates of the defenseless city. Instead of a sally of the Roman youth, there issued from the gates an unarmed and venerable procession of the bishop at the head of the clergy. But Rome and its inhabitants were delivered to the licentiousness of the Vandals and the Moors, whose blind passions revenged the injuries of Carthage. The pillage lasted fourteen days and nights; and all that yet remained of public or private wealth, of sacred or profane treasure, was diligently transported to the vessels of Genseric,"etc.
See the account of this pillage in Gibbon, ii. 355-366. The emperor Majorian (457 a.d.) endeavored to "restore the happiness of the Romans,"but he encountered the arms of Genseric, from his character and situation their most formidable enemy. A fleet of Vandals and Moors landed at the mouth of the Liris, or Garigliano; but the imperial troops surprised and attacked the disorderly barbarians, who were encumbered with the spoils of Campania; they were chased with slaughter to their ships; and their leader, the king’ s brother-in-law, was found in the number of the slain. Such vigilance might announce the character of the new reign; but the strictest vigilance, and the most numerous forces, were insufficient to protect the long-extended coast of Italy from the depredations of a naval war"(Gibbon, ii. 363). "The emperor had foreseen that it was impossible, without a maritime power, to achieve the conquest of Africa. In the first Punic war the republic had exerted such incredible diligence, that within sixty days after the first stroke of the axe had been given in the forest a fleet of one hundred and sixty galleys proudly rode at anchor in the sea. Under circumstances much less favorable Majorian equalled the spirit and perseverance of the ancient Romans. The woods of the Apennines were felled, the arsenals and manufactures of Ravenna and Misenium were restored, Italy and Gaul vied with each other in liberal contributions to the public service; and the imperial navy of 300 large galleys, with an adequate proportion of transports and smaller vessels, was collected in the secure and capacious harbor of Carthagena in Spain"(Gibbon, ii. 363, 364).
The fate of this large navy is thus described by Mr. Gibbon: "Genseric was saved from impending and inevitable ruin by the treachery of some powerful subjects; envious or apprehensive of their master’ s success. Guided by their secret intelligence, he surprised the unguarded fleet in the bay of Carthagena; many of the ships were sunk, or taken, or burnt; and the preparations of three years were destroyed in a single day,"ii. 364. The further naval operations and maritime depredations of the Vandals under Genseric are thus stated by Mr. Gibbon: "The kingdom of Italy, a name to which the Western empire was gradually reduced, was afflicted, under the reign of Ricimer, by the incessant depredations of Vandal pirates. In the spring of each year they equipped a formidable navy in the port of Carthage; and Genseric himself, though in very advanced age, still commanded in person the most important expeditions. His designs were concealed with impenetrable secrecy until the moment that he hoisted sail. When he was asked by the pilot what course he should steer - ‘ Leave the determination to the winds,’ replied the barbarian, with pious arrogance; ‘ they will transport us to the guilty coast whose inhabitants have provoked the divine justice;’ but if Genseric himself deigned to issue more precise orders, he judged the most wealthy to be the most criminal.
The Vandals repeatedly visited the coasts of Spain, Liguria, Tuscany, Campania, Lucania, Bruttium, Apulia, Calabria, Venetia, Dalmatia, Epirus, Greece, and Sicily; they were tempted to subdue the island of Sardinia, so advantageously placed in the center of the Mediterranean; and their arms spread desolation, or terror, from the Columns of Hercules to the mouth of the Nile. As they were more ambitious of spoil than of glory, they seldom attacked any fortified cities, or engaged any regular troops in the open field. But the celerity of their motions enabled them, almost at the same time, to threaten and to attack the most distant objects which attracted their desires; and as they always embarked a sufficient number of horses, they had no sooner landed than they swept the dismayed country with a body of light cavalry,"ii. 366. How far this description agrees with the symbol in the passage before us - "a great mountain burning with fire cast into the sea"; "the third part of the ships were destroyed"- must be left to the reader to judge.
It may be asked, however, with at least some show of reason, whether, if it be admitted that it was the design of the author of the Book of Revelation to refer to the movements of the Vandals under Genseric as one of the important and immediate causes of the ruin of the Roman empire, he could have found a more expressive symbol than this? Indeed, is there now any symbol that would be more striking and appropriate? If one should now undertake to represent this as one of the causes of the (downfall of the empire by a symbol, could he easily find one that would be more expressive? It is a matter that is in itself perhaps of no importance, but it may serve to show that the interpretation respecting the second trumpet was not forced, to remark that I had gone through with the interpretation of the language of the symbol before I looked into Mr. Gibbon with any reference to the application.

Barnes: Rev 8:10 - -- And the third angel sounded - Indicating, according to the interpretation above proposed, some important event in the downfall of the Roman emp...
And the third angel sounded - Indicating, according to the interpretation above proposed, some important event in the downfall of the Roman empire.
And there fell a great star from heaven - A star is a natural emblem of a prince, of a ruler, of one distinguished by rank or by talent. Compare the notes on Rev 2:28. See Num 24:17, and the notes on Isa 14:12. A star falling from heaven would be a natural symbol of one who had left a higher station, or of one whose character and course would be like a meteor shooting through the sky.
Burning as it were a lamp - Or, as a torch. The language here is such as would describe a meteor blazing through the air; and the reference in the symbol is to something that would have a resemblance to such a meteor. It is not a lurid meteor (livid, pale, ghastly) that is here referred to, but a bright, intense, blazing star - emblem of fiery energy; of rapidity of movement and execution; of splendor of appearance - such as a chieftain of high endowments, of impetuousness of character, and of richness of apparel, would be. In all languages, probably, a star has been an emblem of a prince whose virtues have shone brightly, and who has exerted a beneficial influence on mankind. In all languages also, probably, a meteor flaming through the sky has been an emblem of some splendid genius causing or threatening desolation and ruin; of a warrior who has moved along in a brilliant but destructive path over the world; and who has been regarded as sent to execute the vengeance of heaven. This usage occurs because a meteor is so bright; because it appears so suddenly; because its course cannot be determined by any known laws; and because, in the apprehensions of people, it is either sent as a proof of the divine displeasure, or is adapted to excite consternation and alarm. In the application of this part of the symbol, therefore, we naturally look for some prince or warrior of brilliant talents, who appears suddenly and sweeps rapidly over the world; who excites consternation and alarm; whose path is marked by desolation, and who is regarded as sent from heaven to execute the divine purposes - who comes not to bless the world by brilliant talents well directed, but to execute vengeance on mankind.
And it fell upon the third part of the rivers, and upon the fountains of waters - On the phrase, "the third part,"see the notes on Rev 8:7. This reference to the "rivers"and to the "fountains of waters"seems, in part, to be for the purpose of saying that everything would be affected by this series of judgments. In the previous visions the trees and the green grass, the sea and the ships, had been referred to. The rivers and the fountains of waters are not less important than the trees, the grass, and the commerce of the world, and hence this judgment is mentioned as particularly bearing on them. At the same time, as in the case of the other trumpets, there is a propriety in supposing that there would be something in the event referred to by the symbol which would make it more appropriate to use this symbol in this case than in the others. It is natural, therefore, to look for some desolations that would particularly affect the portions of the world where rivers abound, or where they take their rise; or, if it be understood as having a more metaphorical sense, to regard it as affecting those things which resemble rivers and fountains - the sources of influence; the morals, the religion of a people, the institutions of a country, which are often so appropriately compared with running fountains or flowing streams.

Barnes: Rev 8:11 - -- And the name of the star is called Wormwood - Is appropriately so called. The writer does not say that it would be actually so called, but that...
And the name of the star is called Wormwood - Is appropriately so called. The writer does not say that it would be actually so called, but that this name would be properly descriptive of its qualities. Such expressions are common in allegorical writings. The Greek word -
And the third part of the waters became wormwood - Became bitter as wormwood. This is doubtless an emblem of the calamity which would occur if the waters should be thus made bitter. Of course they would become useless for the purposes to which they are mostly applied, and the destruction of life would be inevitable. To conceive of the extent of such a calamity we have only to imagine a large portion of the wells, and rivers, and fountains of a country made bitter as wormwood. Compare Exo 15:23-24.
And many men died of the waters, because they were made bitter - This effect would naturally follow if any considerable portion of the fountains and streams of a land were changed by an infusion of wormwood. It is not necessary to suppose that this is intended to be literally true; for as, by the use of a symbol, it is not to be supposed that literally a part of the waters would be turned into wormwood by the baleful influence of a falling meteor, so it is not necessary to suppose that there is intended to be represented a literal destruction of human life by the use of waters. Great destruction and devastation are undoubtedly intended to be denoted by this - destruction that would be well represented in a land by the natural effects if a considerable part of the waters were, by their bitterness, made unfit to drink.
In the interpretation and application, therefore, of this passage, we may adopt the following principles and rules:
(a) It may be assumed, in this exposition, that the previous symbols, under the first and second trumpet-blasts, referred respectively to Alaric and his Goths, and to Genseric and his Vandals.
(b) That the next great and decisive event in the downfall of the empire is the one that is here referred to.
© That there would be some chieftain or warrior who might be compared with a blazing meteor; whose course would be singularly brilliant; who would appear suddenly like a blazing star, and then disappear like a star whose light was quenched in the waters.
(d) That the desolating course of that meteor would be mainly on those portions of the world that abounded with springs of water and running streams.
(e) That an effect would be produced as if those streams and fountains were made bitter; that is, that many persons would perish, and that wide desolations would be caused in the vicinity of those rivers and streams, as if a bitter and baleful star should fall into the waters, and death should spread over the lands adjacent to them, and watered by them.
Whether any events occurred of which this would be the proper emblem is now the question. Among expositors there has been a considerable degree of unanimity in supposing that Attila, the king of the Huns, is referred to; and if the preceding expositions are correct, there can be no doubt on the subject. After Alaric and Genseric, Attila occupies the next place as an important agent in the overthrow of the Roman empire, and the only question is, whether he would be properly symbolized by this baleful star. The following remarks may be made to show the propriety of the symbol:
(1) As already remarked, the place which he occupies in history, as immediately succeeding Alaric and Genseric in the downfall of the empire. This will appear in any chronological table, or in the table of contents of any of the histories of those times. A full detail of the career of Attila may be found in Gibbon, vol. ii. pp. 314-351. His career extended from 433 a.d. to 453 a.d. It is true that he was contemporary with Genseric, king of the Vandals, and that a portion of the operations of Genseric in Africa were subsequent to the death of Attila (455 a.d. to 467 a.d.); but it is also true that Genseric preceded Attila in the career of conquest, and was properly the first in order, being pressed forward in the Roman warfare by the Huns, 428 a.d. See Gibbon, ii. 306ff.
(2) In the manner of his appearance he strongly resembled a brilliant meteor flashing in the sky. He came from the east, gathering his Huns, and poured them down, as we shall see, with the rapidity of a flashing meteor, suddenly on the empire. He regarded himself also as devoted to Mars, the god of war, and was accustomed to array himself in a especially brilliant manner, so that his appearance, in the language of his flatterers, was such as to dazzle the eyes of beholders. One of his followers perceived that a heifer that was grazing had wounded her foot, and curiously followed the track of blood, until he found in the long grass the point of an ancient sword, which he dug out of the ground and presented to Attila. "That magnanimous, or rather that artful prince,"says Mr. Gibbon, "accepted with pious gratitude this celestial favor; and, as the rightful possessor of the sword of Mars, asserted his divine and indefeasible claim to the dominion of the earth. The favorite of Mars soon acquired a sacred character, which rendered his conquests more easy and more permanent; and the barbarian princes confessed, in the language of devotion or flattery, that they could not presume to gaze, with a steady eye, on the divine majesty of the king of the Huns,"ii. 317. How appropriate would it be to represent such a prince by the symbol of a bright and blazing star - or a meteor flashing through the sky!
\caps1 (3) t\caps0 here may be propriety, as applicable to him, in the expression - "a great star from heaven failing upon the earth."Attila was regarded as an instrument in the divine hand in inflicting punishment. The common appellation by which he has been known is "the scourge of God."This title is supposed by the modern Hungarians to have been first given to Attila by a hermit of Gaul, but it was "inserted by Attila among the titles of his royal dignity"(Gibbon, ii. 321, foot-note). To no one could the title be more applicable than to him.
\caps1 (4) h\caps0 is career as a conqueror, and the effect of his conquests on the downfall of the empire, were such as to be properly symbolized in this manner:
(a) The general effect of the invasion was worthy of an important place in describing the series of events which resulted in the overthrow of the empire. This is thus stated by Mr. Gibbon: "The western world was oppressed by the Goths and Vandals, who fled before the Huns; but the achievements of the Huns themselves were not adequate to their power and prosperity. Their victorious hordes had spread from the Volga to the Danube, but the public force was exhausted by the discord of independent chieftains; their valor was idly consumed in obscure and predatory excursions; and they often degraded their national dignity by condescending, for the hopes of spoil, to enlist under the banners of their fugitive enemies. In the reign of Attila the Huns again became the terror of the world; and I shall now describe the character and actions of that formidable barbarian who alternately invaded and insulted the East and the West, and urged the rapid downfall of the Roman empire, ‘ vol. ii. pp. 314, 315.
(b) The parts of the earth affected by the invasion of the Huns were those which would be properly symbolized by the things specified at the blowing of this trumpet. It is said particularly that the effect would be on "the rivers,"and on "the fountains of waters."If this has a literal application, or if, as was supposed in the case of the second trumpet, the language used was such as had reference to the portion of the empire that would be particularly affected by the hostile invasion, then we may suppose that this refers to those portions of the empire that abounded in rivers and streams, and more particularly those in which the rivers and streams had their origin - for the effect was permanently in the "fountains of waters."As a matter of fact, the principal operations of Attila were in the regions of the Alps, and on the portions of the empire whence the rivers flow down into Italy. The invasion of Attila is described by Mr. Gibbon in this general language: "The whole breadth of Europe, as it extends above five hundred miles from the Euxine to the Adriatic, was at once invaded, and occupied, and desolated, by the myriads of barbarians whom Attila led into the field,"ii. 319, 320.
After describing the progress and the effects of this invasion (pp. 320-331) he proceeds more particularly to detail the events in the invasion of Gaul and Italy, pp. 331-347. After the terrible battle of Chalons, in which, according to one account, one hundred and sixty-two thousand, and, according to other accounts, three hundred thousand persons were slain, and in which Attila was defeated, he recovered his vigor, collected his forces, and made a descent on Italy. Under pretence of claiming Honoria, the daughter of the Empress of Rome, as his bride, "the indignant lover took the field, passed the Alps, invaded Italy, and besieged Aquileia with an innumerable host of barbarians."After endeavoring in vain for three months to subdue the city, and when about to abandon the siege, Attila took advantage of the appearance of a stork as a favorable omen to arouse his men to a renewed effort, "a large breach was made in the part of the wall where the stork had taken her flight; the Huns mounted to the assault with irresistible fury; and the succeeding generation could scarcely discover the ruins of Aquileia. After this dreadful chastisement Attila pursued his march; and as he passed, the cities of Altinum, Concordia, and Padua were reduced into heaps of stones and ashes. The inland towns, Vicenza, Verona, and Bergamo, were exposed to the rapacious cruelty of the Huns; Milan and Pavia submitted without resistance to the loss of their wealth, and applauded the unusual clemency which preserved from the flames the public as well as the private buildings, and spared the lives of the captive multitude. The popular traditions of Comum, Turin, or Modena, may be justly suspected, yet they concur with more authentic evidence to prove that Attila spread his ravages over the rich plains of modern Lombardy, which are divided by the Po, and bounded by the Alps and the Apennines,"ii. pp. 343, 344. "It is a saying worthy of the ferocious pride of Attila, that the grass never grew on the spot where his horse had trod"(ibid. p. 345). Anyone has only to look on a map, and to trace the progress of those desolations and the chief seats of his military operations to see with what propriety this symbol would be employed. In these regions the great rivers that water Europe have their origin, and are swelled by numberless streams that flow down from the Alps; and about the fountains whence these streams flow were the principal military operations of the invader.
© With equal propriety is he represented in the symbol as affecting "a third"part of these rivers and fountains. At least a third part of the empire was invaded and desolated by him in his savage march, and the effects of his invasion were as disastrous on the empire as if a bitter star had fallen into a third part of those rivers and fountains, and had converted them into wormwood.
(d) There is one other point which shows the propriety of this symbol. It is, that the meteor, or star, seemed to be absorbed in the waters. It fell into the waters; embittered them; and was seen no more. Such would be the case with a meteor that should thus fall upon the earth - flashing along the sky, and then disappearing forever. Now, it was remarkable in regard to the Huns, that their power was concentrated under Attila; that he alone appeared as the leader of this formidable host; and that when he died all the concentrated power of the Huns was dissipated, or became absorbed and lost. "The revolution,"says Mr. Gibbon (ii. 348), "which subverted the empire of the Huns, established the fame of Attila, whose genius alone had sustained the huge and disjointed fabric. After his death the boldest chieftains aspired to the rank of kings; the most powerful kings refused to acknowledge a superior; and the numerous sons, whom so many various mothers bore to the deceased monarch, divided and disputed, like a private inheritance, the sovereign command of the nations of Germany and Scythia."Soon, however, in the conflicts which succeeded, the empire passed away, and the empire of the Huns ceased. The people that composed it were absorbed in the surrounding nations, and Mr. Gibbon makes this remark, after giving a summary account of these conflicts, which continued but for a few years: "The Igours of the north, issuing from the cold Siberian regions, which produced the most valuable furs, spread themselves over the desert, as far as the Borysthenes and the Caspian gates, and finally extinguished the empire of the Huns."These facts may, perhaps, show with what propriety Attila would be compared with a bright but beautiful meteor; and that, if the design was to symbolize him as acting an important part in the downfall of the Roman empire, there is a fitness in the symbol here employed.

Barnes: Rev 8:12 - -- And the fourth angel sounded - See the notes at Rev 8:6-7. And the third part of the sea was smitten - On the phrase the third part, see ...
And the fourth angel sounded - See the notes at Rev 8:6-7.
And the third part of the sea was smitten - On the phrase the third part, see the notes on Rev 8:7. The darkening of the heavenly luminaries is everywhere an emblem of any great calamity - as if the light of the sun, moon, and stars should be put out. See the notes on Rev 6:12-13. There is no certain evidence that this refers to rulers, as many have supposed, or to anything that would particularly affect the government as such. The meaning is, that calamity would come as if darkness should spread over the sun, the moon, and the stars, leaving the world in gloom. What is the precise nature of the calamity is not indicated by the language, but anything that would diffuse gloom and disaster would accord with the fair meaning of the symbol. There are a few circumstances, however, in regard to this symbol which may aid us in determining its application:
(1) It would follow in the series of calamities that were to occur.
\caps1 (2) i\caps0 t would be separated in some important sense - of time, place, or degree - from those which were to follow, for there is a pause here Rev 8:13, and the angel proclaims that more terrible woes are to succeed this series.
\caps1 (3) l\caps0 ike the preceding, it is to affect "one third part"of the world; that is, it is to be a calamity as if a third part of the sun, the moon, and the stars were suddenly smitten and darkened.
\caps1 (4) i\caps0 t is not to be total. It is not as if the sun, the moon, and the stars were entirely blotted out, for there was still some remaining light; that is, there was a continuance of the existing state of things - as if these heavenly bodies should still give an obscure and partial light.
\caps1 (5) p\caps0 erhaps it is also intended by the symbol that there would be light again. The world was not to go into a state of total and permanent night. For a third part of the day, and a third part of the night, this darkness reigned; but does not this imply that there would be light again - that the obscurity would pass away, and that the sun, and moon, and stars would shine again? That is, is it not implied that there would still be prosperity in some future period? Now, in regard to the application of this, if the explanation of the preceding symbols is correct, there can be little difficulty. If the previous symbols referred to Alaric, to Genseric, and to Attila, there can be no difficulty in applying this to Odoacer, and to his reign - a reign in which, in fact, the Roman dominion in the West came to an end, and passed into the hands of this barbarian. Anyone has only to open the Decline and Fall of the Roman Empire, to see that this is the next event that should be symbolized if the design were to represent the downfall of the empire.
These four great barbarian leaders succeed each other in order, and under the last, Odoacer, the barbarian dominion was established; for it is here that the existence of the Roman power, as such, ended. The Western empire terminated, according to Mr. Gibbon (ii. p. 380), about 476 or 479 a.d. Odoacer was "King of Italy"from 476 a.d. to 490 a.d. (Gibbon, ii. 379). The Eastern empire still lingered, but calamity, like blotting out the sun, and moon, and stars, had come over that part of the world which for so many centuries had constituted the seat of power and dominion. Odoacer was the son of Edecon, a barbarian, who was in the service of Attila, and who left two sons - Onulf and Odoacer. The former directed his steps to Constantinople; Oloacer "led a wandering life among the barbarians of Noricum, with a mind and fortune suited to the most desperate adventures; and when he had fixed his choice, he piously visited the cell of Severinus, the popular saint of the country, to solicit his approbation and blessing. The lowness of the door would not admit the lofty stature of Odoacer; he was obliged to stoop; but in that humble attitude the saint could discern the symptoms of his future greatness; and addressing him in a prophetic tone, ‘ Pursue,’ said he, ‘ your design; proceed to Italy; you will soon cast away this coarse garment of skins; and your wealth will be adequate to the liberality of your mind.’ The barbarian, whose daring spirit accepted and ratified this prediction, was admitted into the service of the Western empire, and soon obtained an honorable rank in the guards.
His manners were gradually polished, his military skill improved; and the confederates of Italy would not have elected him for their general unless the exploits of Odoacer had established a high opinion of his courage and capacity. Their military acclamations saluted him with the title of king; but he abstained during his whole reign from the use of the purple and the diadem, lest he should offend those princes whose subjects, by their accidental mixture, had formed the victorious army which time and policy might insensibly unite into a great nation"(Gibbon, ii. 379, 380). In another place Mr. Gibbon says: "Odoacer was the first barbarian who reigned in Italy, over a people who had once asserted their superiority above the rest of mankind. The disgrace of the Romans still excites our respectful compassion, and we fondly sympathize with the imaginary grief and indignation of their degenerate posterity. But the calamities of Italy had gradually subdued the proud consciousness of freedom and glory. In the age of Roman virtue the provinces were subject to the arms, and the citizens to the laws, of the republic; until those laws were subverted by civil discord, and both the city and the provinces became the servile property of a tyrant. The forms of the constitution which alleviated or disguised their abject slavery were abolished by time and violence; the Italians alternately lamented the presence or the absence of the sovereigns whom they detested or despised; and the succession of five centuries inflicted the various evils of military license, capricious despotism, and elaborate oppression.
During the same period the barbarians had emerged from obscurity and contempt, and the warriors of Germany and Scythia were introduced into the provinces, as the servants, the allies, and at length the masters of the Romans, whom they insulted or protected,"ii. 381, 382. Of the effect of the reign of Odoacer Mr. Gibbon remarks: "In the division and decline of the empire the tributary harvests of Egypt and Africa were withdrawn; the numbers of the inhabitants continually decreased with the means of subsistence; and the country was exhausted by the irretrievable losses of war, famine, and pestilence. Ambrose has deplored the ruin of a populous district, which had been once adorned with the flourishing cities of Bologna, Modena, Rhegium, and Placentia. Pope Gelasius was a subject of Odoacer; and he affirms, with strong exaggeration, that in Aemilia, Tuscany, and the adjacent provinces the human species was almost extirpated. One-third of those ample estates, to which the ruin of Italy is originally imputed, was extorted for the use of the conquerors,"ii. 383.
Yet the light was not wholly extinct. It was "a third part"of it which was put out; and it was still true that some of the forms of the ancient constitution were observed - that the light still lingered before it wholly passed away. In the language of another, "The authority of the Roman name had not yet entirely ceased. The senate of Rome continued to assemble as usual. The consuls were appointed yearly, one by the Eastern emperor, one by Italy and Rome. Odoacer himself governed Italy under a title - that of Patrician - conferred on him by the Eastern emperor. There was still a certain, though often faint, recognition of the supreme imperial authority. The moon and the stars might seem still to shine in the West, with a dim reflected light. In the course of the events, however, which rapidly followed in the next half-century, these too were extinguished. After above a century and a half of calamities unexampled almost, as Dr. Robertson most truly represents it, in the history of nations, the statement of Jerome - a statement couched under the very Apocalyptic figure of the text, but prematurely pronounced on the first taking of Rome by Alaric - might be considered at length accomplished: ‘ Clarissimum terrarum lumen extincturn est ’ - ‘ The world’ s glorious sun has been extinguished;’ or, as the modern poet Byron (Childe Harold, canto iv.) has expressed it, still under the Apocalyptic imagery:
‘ She saw her glories star by star expire, ‘
Till not even one star remained to glimmer in the vacant and dark night"(Elliott, i. 360, 361).
I have thus endeavored to explain the meaning of the four first trumpets under the opening of the seventh seal, embracing the successive severe blows struck on the empire by Alaric, Genseric, Attila, and Odoacer, until the empire fell, to rise no more. I cannot better conclude this part of the exposition than in the words of Mr. Gibbon, in his reflections on the fall of the empire. "I have now accomplished,"says he, "the laborious narrative of the decline and fall of the Roman empire, from the fortunate age of Trajan and the Antonines to its total extinction in the West, about five centuries after the Christian era. At that unhappy period the Saxons fiercely struggled with the natives for the possession of Britain; Gaul and Spain were divided between the powerful monarchies of the Franks and the Visigoths, and the dependent kingdoms of the Suevi and the Burgundians; Africa was exposed to the cruel persecution of the Vandals, and the savage insults of the Moors; Rome and Italy, as far as the banks of the Danube, were afflicted by an army of barbarian mercenaries, whose lawless tyranny was succeeded by the reign of Theodoric the Ostrogoth. All the subjects of the empire, who, by the use of the Latin language, more particularly deserved the name and privileges of Romans, were oppressed by the disgrace and calamities of foreign conquest; and the victorious nations of Germany established a new system of manners and government in the western countries of Europe. The majesty of Rome was faintly represented by the princes of Constantinople, the feeble and imaginary successors of Augustus"(vol. ii. pp. 440, 441). "The splendid days of Augustus and Trajan were eclipsed by a cloud of ignorance (a fine illustration of the language ‘ the third part of the sun was smitten, and the day shone not, and the night likewise’ ); and the barbarians subverted the laws and palaces of Rome"(ibid. p. 446).
Thus ended the history of the Gothic period, and, as I suppose, the immediate symbolic representation of the affairs of the Western empire. An interval now occurs Rev 8:13 in the sounding of the trumpets, and the scene is transferred, in the three remaining trumpets, to the Eastern parts of the empire. After that the attention is directed again to the West, to contemplate Rome under a new form, and exerting a new influence in the nations, under the papacy, but destined ultimately to pass away in its spiritual power, as its temporal power had yielded to the elements of internal decay in its bosom, and to the invasions of the northern hordes.

Barnes: Rev 8:13 - -- And I beheld - My attention was attracted by a new vision. And heard an angel flying, ... - I heard the voice of an angel making this pro...
And I beheld - My attention was attracted by a new vision.
And heard an angel flying, ... - I heard the voice of an angel making this proclamation.
Woe, woe, woe - That is, there will be great woe. The repetition of the word is intensive, and the idea is, that the sounding of the three remaining trumpets would indicate great and fearful calamities. These three are grouped together as if they pertained to a similar series of events, as the first four had been. The two classes are separated from each other by this interval and by this proclamation - implying that the first series had been completed, and that there would be some interval, either of space or time, before the other series would come upon the world. All that is fairly implied here would be fulfilled by the supposition that the former referred to the West, and that the latter pertained to the East, and were to follow when those should have been completed.

Barnes: Rev 9:1 - -- And the fifth angel sounded - See the notes on Rev 8:6-7. And I saw a star fall from heaven unto the earth - This denotes, as was shown i...
And the fifth angel sounded - See the notes on Rev 8:6-7.
And I saw a star fall from heaven unto the earth - This denotes, as was shown in the notes on Rev 8:10, a leader, a military chieftain, a warrior. In the fulfillment of this, as in the former case, we look for the appearance of some mighty prince and warrior, to whom is given power, as it were, to open the bottomless pit, and to summon forth its legions. That some such agent is denoted by the star is further apparent from the fact that it is immediately added, that "to him (the star) was given the key of the bottomless pit."It could not be meant that a key would be given to a literal star, and we naturally suppose, therefore, that some intelligent being of exalted rank, and of baleful influence, is here referred to Angels, good and bad, are often called stars; but the reference here, as in Rev 8:10, seems to me not to be to angels, but to some mighty leader of armies, who was to collect his hosts, and to go through the world in the work of destruction.
And to him was given the key of the bottomless pit - Of the under-world, considered particularly of the abode of the wicked. This is represented often as a dark prison-house, enclosed with walls, and accessible by gates or doors. These gates or doors are fastened, so that none of the inmates can come out, and the key is in the hand of the keeper or guardian. In Rev 1:18 it is said that the keys of that world are in the hand of the Saviour (compare the notes on that passage); here it is said that for a time, and for a temporary purpose, they are committed to another. The word "pit"-

Barnes: Rev 9:2 - -- And he opened the bottomless pit - It is represented before as wholly confined, so that not even the smoke or vapor could escape. And ther...
And he opened the bottomless pit - It is represented before as wholly confined, so that not even the smoke or vapor could escape.
And there arose a smoke out of the pit - Compare Rev 14:11. The meaning here is that the pit, as a place of punishment, or as the abode of the wicked, was filled with burning sulphur, and consequently that it emitted smoke and vapor as soon as opened. The common image of the place of punishment, in the Scriptures, is that of a "lake that burns with fire and brimstone."Compare Rev 14:10; Rev 19:20; Rev 20:10; Rev 21:8. See also Psa 11:6; Isa 30:33; Eze 38:22. It is not improbable that this image was taken from the destruction of Sodom and Gomorrah, Gen 19:24. Such burning sulphur would produce, of course, a dense smoke or vapor; and the idea here is, that the pit had been closed, and that as soon as the door was opened a dense column escaped that darkened the heavens. The purpose of this is, probably, to indicate the origin of the plague that was about to come upon the world. It would be of such a character that it would appear as if it had been emitted from hell; as if the inmates of that dark world had broke loose upon the earth. Compare notes on Rev 6:8.
As the smoke of a great furnace - So in Gen 19:28, whence probably this image is taken: "And he looked toward Sodom and Gomorrah, and all the land of the plain, and beheld and lo, the smoke of the country went up as the smoke of a furnace."
And the sun and the air were darkened, ... - As will be the case when a smoke ascends from a furnace. The meaning here is, that an effect would be produced as if a dense and dark vapor should ascend from the under-world. We are not, of course, to understand this literally.

Barnes: Rev 9:3 - -- And there came out of the smoke locusts upon the earth - That is, they escaped from the pit with the smoke. At first they were mingled with the...
And there came out of the smoke locusts upon the earth - That is, they escaped from the pit with the smoke. At first they were mingled with the smoke, so that they were not distinctly seen, but when the smoke cleared away they appeared in great numbers. The idea seems to be, that the bottomless pit was filled with vapor and with those creatures, and that as soon as the gate was opened the whole contents expanded and burst forth upon the earth. The sun was immediately darkened, and the air was full, but the smoke soon cleared away, so that the locusts became distinctly visible. The appearance of these locusts is described in another part of the chapter, Rev 9:7 ff. The locust is a voracious insect belonging to the grasshopper or grylli genus, and is a great scourge in Oriental countries. A full description of the locust may be seen in Robinson’ s Calmet , and in Kitto’ s Encyclo . vol. ii. pp. 258ff. There are ten Hebrew words to denote the locust, and there are numerous references to the destructive habits of the insect in the Scriptures. In fact, from their numbers and their destructive habits, there was scarcely any other plague that was so much dreaded in the East. Considered as a symbol, or emblem, the following remarks may be made in explanation:
(1) The symbol is Oriental, and would most naturally refer to something that was to occur in the East. As locusts have appeared chiefly in the East, and as they are in a great measure an Oriental plague, the mention of this symbol would most naturally turn the thoughts to that portion of the earth. The symbols of the first four trumpets had no special locality, and would suggest no particular part of the world; but on the mention of this, the mind would be naturally turned to the East, and we should expect to find that the scene of this woe would be located in the regions where the ravages of locusts most abounded. Compare, on this point, Elliott, Horae Apoc . i. 394-406. He has made it probable that the prophets, when they used symbolical language to denote any events, commonly, at least, employed those which had a local or geographical reference; thus, in the symbols derived from the vegetable kingdom, when Judah is to be symbolized, the olive, the vine, and the fig-tree are selected; when Egypt is referred to, the reed is chosen; when Babylon, the willow. And so, in the animal kingdom, the lion is the symbol of Judah; the wild ass, of the Arabs; the crocodile, of Egypt, etc. Whether this theory could be wholly carried out or not, no one can doubt that the symbol of locusts would most naturally suggest the Oriental world, and that the natural interpretation of the passage would lead us to expect its fulfillment there.
\caps1 (2) l\caps0 ocusts were remarkable for their numbers - so great often as to appear like clouds, and to darken the sky. In this respect they would naturally be symbolical of numerous armies or hosts of men. This natural symbol of numerous armies is often employed by the prophets. Thus, in Jer 46:23;
"Cut down her forests (i. e. her people, or cities), saith Jehovah,
That it may not be found on searching;
Although they surpass the locusts in multitude,
And they are without number."
So in Nah 3:15;
"There shall the fire devour thee;
The sword shall cut thee off; it shall devour thee as the locust,
Increase thyself as the numerous locusts."
So also in Nah 3:17;
"Thy crowned princes are as the numerous locusts,
And thy captains as the grasshoppers;
Which encamp in the fences in the cold day,
But when the sun ariseth they depart,
And their place is not known where they were."
See also Deu 28:38, Deu 28:42; Psa 78:46; Amo 7:1. Compare Jdg 6:3-6; Jdg 7:12; and Joe 1:2.
\caps1 (3) l\caps0 ocusts are an emblem of desolation or destruction. No symbol of desolation could be more appropriate or striking than this, for one of the most remarkable properties of locusts is, that they devour every green thing and leave a land perfectly waste. They do this even when what they destroy is not necessary for their own sustenance. "Locusts seem to devour not so much from a ravenous appetite as from a rage for destroying. Destruction, therefore, and not food, is the chief impulse of their devastations, and in this consists their utility; they are, in fact, omnivorous. The most poisonous plants are indifferent to them; they will prey even upon the crowfoot, whose causticity burns even the hides of beasts. They simply consume everything, without predilection - vegetable matter, linens, woolens, silk, leather, etc.; and Pliny does not exaggerate when he says, fores quoque tectorum - ‘ even the doors of houses’ - for they have been known to consume the very varnish of furniture. They reduce everything indiscriminately to shreds, which become manure"(Kitto’ s Encyclopedia ii. 263). Locusts become, therefore, a most striking symbol of an all-devouring army, and as such are often referred to in Scripture. So also in Josephus, de Bello Jude book v. ch. vii.: "As after locusts we see the woods stripped of their leaves, so, in the rear of Simon’ s army, nothing but devastation remained."The natural application of this symbol, then, is to a numerous and destructive army, or to a great multitude of people committing ravages, and sweeping off everything in their march.
And unto them was given power - This was something that was imparted to them beyond their ordinary nature. The locust in itself is not strong, and is not a symbol of strength. Though destructive in the extreme, yet neither as individuals, nor as combined, are they distinguished for strength. Hence, it is mentioned as a remarkable circumstance that they had such power conferred on them.
As the scorpions of the earth have power - The phrase "the earth"seems to have been introduced here because these creatures are said to have come up from "the bottomless pit,"and it was natural to compare them with some well-known objects found on the earth. The scorpion is an animal with eight feet, eight eyes, and a long, jointed tail, ending in a pointed weapon or sting. It is the largest and the most malignant of all the insect tribes. It somewhat resembles the lobster in its general appearance, but is much more hideous. See the notes on Luk 10:19. Those found in Europe seldom exceed four inches in length, but in tropical climates, where they abound, they are often found twelve inches long. There are few animals more formidable, and none more irascible, than the scorpion. Goldsmith states that Maupertuis put about a hundred of them together in the same glass, and that as soon as they came into contact they began to exert all their rage in mutual destruction, so that in a few days there remained but fourteen, which had killed and devoured all the rest.
The sting of the scorpion, Dr. Shaw states, is not always fatal; the malignity of their venom being in proportion to their size and complexion. The torment of a scorpion, when he strikes a man, is thus described by Dioscorides, lib. 7:cap. 7, as cited by Mr. Taylor: "When the scorpion has stung, the place becomes inflamed and hardened; it reddens by tension, and is painful by intervals, being now chilly, now burning. The pain soon rises high, and rages, sometimes more, sometimes less. A sweating succeeds, attended by a shivering and trembling; the extremities of the body become cold, the groin swells, the hair stands on end, the members become pale, and the skin feels throughout the sensation of a perpetual pricking, as if by needles"(Fragments to Calmet’ s Dic. vol. iv. p. 376, 377). "The tail of the scorpion is long, and formed after the manner of a string of beads, the last larger than the others, and longer; at the end of which are, sometimes, two stings which are hollow, and filled with a cold poison, which it ejects into the part which it stings"(Calmet’ s Dic.). The sting of the scorpion, therefore, becomes the emblem of what causes acute and dangerous suffering. On this comparison with scorpions see the remark of Niebuhr, quoted in the notes on Rev 9:7.

Barnes: Rev 9:4 - -- And it was commanded them - The writer does not say by whom this command was given, but it is clearly by someone who had the direction of them....
And it was commanded them - The writer does not say by whom this command was given, but it is clearly by someone who had the direction of them. As they were evoked from the "bottomless pit"by one who had the key to that dark abode, and as they are represented in Rev 9:11 as under the command of one who is there called Abaddon, or Apollyon - the Destroyer - it would seem most probable that the command referred to is one that is given by him; that is, that this expresses one of the principles on which he would act in his devastations. At all events, this denotes what would be one of the characteristics of these destroyers. Their purpose would be to vex and trouble people; not to spread desolation over vineyards, olive-yards, and fields of grain.
That they should not hurt the grass of the earth, ... - See the notes on Rev 8:7. The meaning here is plain. There would be some sense in which these invaders would be characterized in a manner that was not common among invaders, to wit, that they would show particular care not to carry their devastations into the vegetable world. Their warfare would be with people, and not with orchards and green fields.
But only those men which have not the seal of God in their foreheads - See the notes on Rev 7:2-3. They commenced war against that part of the human race only. The language here properly denotes those who were not the friends of God. It may here refer, however, either to those who in reality were not such, or to those who were regarded by him who gave this command as not being such. In the former case, the commission would have respect to real infidels in the sight of God - that is, to those who rejected the true religion; in the latter it would express the sentiment of the leader of this host, as referring to those who in his apprehension were infidels or enemies of God. The true interpretation must depend on the sense in which we understand the phrase "it was commanded"; whether as referring to God, or to the leader of the host himself. The language, therefore, is ambiguous, and the meaning must be determined by the other parts of the passage. Either method of understanding the passage would be in accordance with its fair interpretation.

Barnes: Rev 9:5 - -- And to them it was given - There is here the same indefiniteness as in the former verse, the impersonal verb being here also used. The writer d...
And to them it was given - There is here the same indefiniteness as in the former verse, the impersonal verb being here also used. The writer does not say by whom this power was given, whether by God, or by the leader of the host. It may be admitted, however, that the most natural interpretation is to suppose that it was given them by God, and that this was the execution of his purpose in this case. Still it is remarkable that this is not directly affirmed, and that the language is so general as to admit of the other application. The fact that they did not kill them, but tormented them - if such a fact should be found to exist - would be in every sense a fulfillment of what is here said.
That they should not kill them - This is in accordance with the nature of the symbol. The locusts do not themselves destroy any living creature; and the sting of the scorpion, though exceedingly painful, is not usually fatal. The proper fulfillment of this would be found in what would not be generally fatal, but which would diffuse misery and wretchedness. (Compare Rev 9:6.) Perhaps all that would be necessarily meant by this would be, not that individual people would not be killed, but that they would be sent to inflict plagues and torments rather than to take life, and that the characteristic effects of their appearing would be distress and suffering rather than death. There may be included in the fair interpretation of the words, "general distress"and "sorrow"; acts of oppression, cruelty, and violence; such a condition of public suffering that people would regard death as a relief if they could find it.
But that they should be tormented - That is, that they should be subjected to ills and troubles which might be properly compared with the sting of a scorpion.
Five months - So far as the words here are concerned this might be taken literally, denoting five months or one hundred and fifty days; or as a prophetic reckoning, where a day stands for a year. Compare the notes on Dan 9:24 ff. The latter is undoubtedly the correct interpretation here, for it is the character of the book thus to reckon time. See the notes on Rev 9:15. If this be the true method of reckoning here, then it will be necessary to find some events which will embrace about the period of one hundred and fifty years, during which this distress and sorrow would continue. The proper laws of interpretation demand that one or the other of these periods should be found - either that of five months literally, or that of 150 years. It may be true, as Prof. Stuart suggests (in loco), that "the usual time of locusts is from May to September inclusive - five months."It may be true, also, that this symbol was chosen partly because that was the fact, and they would, from that fact, be well adapted to symbolize a period that could be spoken of as "five months"; but still the meaning must be more than simply it was "a short period,"as he supposes. The phrase a few months might designate such a period; but if that had been the writer’ s intention, he would not have selected the definite number five.
And their torment was as the torment of a scorpion, ... - See the notes on Rev 9:3. That is, it would be painful, severe, dangerous.

Barnes: Rev 9:6 - -- And in those days shall men seek death ... - See the notes on Rev 9:5. It is very easy to conceive of such a state of things as is here describ...
And in those days shall men seek death ... - See the notes on Rev 9:5. It is very easy to conceive of such a state of things as is here described, and, indeed, this has not been very uncommon in the world. It is a state where the distress is so great that people would consider death a relief, and where they anxiously look to the time when they may be released from their sufferings by death. In the case before us it is not intimated that they would lay violent hands on themselves, or that they would take any positive measures to end their sufferings; and this, perhaps, may be a circumstance of some importance to show that the persons referred to were servants of God. When it is said that "they would seek death,"it can only be meant that they would look out for it - or desire it - as the end of their sorrows. This is descriptive, as we shall see, of a particular period of the world; but the language is beautifully applicable to what occurs in all ages and in all lands.
There is always a great number of sufferers who are looking forward to death as a relief. In cells and dungeons; on beds of pain and languishing; in scenes of poverty and want; in blighted hopes and disappointed affections, how many are there who would be glad to die, and who have no hope of an end of suffering but in the grave! A few, by the pistol, by the halter, by poison, or by drowning, seek thus to end their woes. A large part look forward to death as a release, when, if the reality were known, death would furnish no such relief, for there are deeper and longer woes beyond the grave than there are this side of it. Compare the notes on Job 3:20-22. But to a portion death will be a relief. It will be an end of sufferings. They will find peace in the grave, and are assured they shall suffer no more. Such bear their trials with patience, for the end of all sorrow to them is near, and death will come to release their spirits from the suffering clay, and to bear them in triumph to a world where a pang shall never be felt, and a tear never shed.

Barnes: Rev 9:7 - -- And the shapes of the locusts were like unto horses prepared for battle - The resemblance between the locust and the horse, dissimilar as they ...
And the shapes of the locusts were like unto horses prepared for battle - The resemblance between the locust and the horse, dissimilar as they are in most respects, has been often remarked. Dr. Robinson (Bib. Research. i. 59) says: "We found today upon the shrubs an insect, either a species of black locust, or much resembling them, which our Bedouin called Farras el Jundy, ‘ soldiers’ horses.’ They said these insects were common on Mount Sinai, of a green color, and were found on dead trees, but did them no injury."The editor of the Pictorial Bible makes the following remarks: - "The first time we saw locusts browsing with their wings closed, the idea of comparing them to horses arose spontaneously to our minds - as we had not previously met with such a comparison, and did not at that time advert to the present text Joe 2:4. The resemblance in the head first struck our attention; and this notion having once arisen, other analogies were found or imagined in its general appearance and action in feeding. We have since found the observation very common. The Italians, indeed, from this resemblance, called the locust cavaletta, or little horse. Sir W. Ouseley reports: ‘ Zakaria Cazvine divides the locusts into two classes, like horsemen and footmen - mounted and pedestrian.’ Niebuhr says that he heard from a Bedouin, near Bussorah, a particular comparison of the locust to other animals; but as this passage of Scripture did not occur to him at the time he thought it a mere fancy of the Arab’ s, until he heard it repeated at Baghdad. He compared the head of the locust to that of the horse; the feet to those of the camel; the belly with that of a serpent; the tail with that of a scorpion; and the feelers (if Niebuhr remembered rightly) to the hair of a virgin"(Pict. Bib. on Joe 2:4). The resemblance to horses would naturally suggest the idea of cavalry, as being referred to by the symbol.
And on their heads were as it were crowns like gold - The writer does not say either that these were literally crowns, or that they were actually made of gold. They were "as it were"(
(a)\caps1 a\caps0 s an emblem of royal dignity, and as worn by kings;
(b)\caps1 a\caps0 s conferred on victors in the public games - a chaplet, a wreath;
©\caps1 a\caps0 s an ornament, honor, or glory, Phi 4:1.
No particular shape is designated by the word
Like gold - They were not pure gold, but they had a resemblance to it. Would not a yellow turban correspond with all that is said in this description?
And their faces were as the faces of men - They had a human countenance. This would indicate that, after all, they were human beings that the symbol described, though they had come up from the bottomless pit. Horsemen, in strange apparel, with a strange head-dress, would be all that would be properly denoted by this.

Barnes: Rev 9:8 - -- And they had hair as the hair of women - Long hair; not such as men commonly wear, but such as women wear. See the notes on 1Co 11:14. This str...
And they had hair as the hair of women - Long hair; not such as men commonly wear, but such as women wear. See the notes on 1Co 11:14. This struck John as a peculiarity, that, though warriors, they should have the appearance of effeminacy indicated by allowing their hair to grow long. It is clear from this, that John regarded their appearance as unusual and remarkable. Though manifestly designed to represent an army, yet it was not the usual appearance of men who went forth to battle. Among the Greeks of ancient times, indeed, long hair was not uncommon (see the notes above referred to on 1Co 11:14), but this was by no means the usual custom among the ancients; and the fact that these warriors had long hair like women was a circumstance that would distinguish them particularly from others. On this comparison of the appearance of the locusts with the hair of women see the remarks of Niebuhr, in the notes on Rev 9:7.
And their teeth were as the teeth of lions - Strong; suited to devour. The teeth of the locust are by no means prominent, though they are strong, for they readily cut down and eat up all vegetable substances that come in their way. But it is evident that John means to say that there was much that was unusual and remarkable in the teeth of these locusts. They would be ravenous and fierce, and would spread terror and desolation like the lions of the desert.

Barnes: Rev 9:9 - -- And they had breastplates, as it were breastplates of iron - Hard, horny, impenetrable, as if they were made of iron. The locust has a firm and...
And they had breastplates, as it were breastplates of iron - Hard, horny, impenetrable, as if they were made of iron. The locust has a firm and hard cuticle on the forepart of the breast, which serves for a shield or defense while it moves in the thorny and furzy vegetation. On those which John saw this was especially hard and horny, and would thus be well adapted to be an emblem of the breastplates of iron commonly worn by ancient warriors. The meaning is, that the warriors referred to would be well clad with defensive armor.
And the sound of their wings was as the sound of chariots of many horses running to battle - The noise made by locusts is often spoken of by travelers, and the comparison of that noise with that of chariots rushing to battle, is not only appropriate, but also indicates clearly what was symbolized. It was an army that was symbolized, and everything about them served to represent hosts of men well armed, rushing to conflict. The same thing here referred to is noticed by Joel Joe 2:4-5, Joe 2:7;
"The appearance of them is as the appearance of horses;
And as horsemen so shall they run.
Like the noise of chariots on the tops of mountains, shall they leap;
Like the noise of a flame of fire that devoureth the stubble;
As a strong people set in battle array.
They shall run like mighty men;
They shall climb the wall like men of war;
And they shall march every one his ways,
And shall not break their ranks,"etc.
It is remarkable that Volney, who had no intention of illustrating the truth of Scripture, has given a description of locusts, as if he meant to confirm the truth of what is here said. "Syria,"says he, "as well as Egypt, Persia, and almost all the south of Asia, is subject to another calamity no less dreadful (than earthquakes); I mean those clouds of locusts so often mentioned by travelers. The quantity of these insects is incredible to all who have not themselves witnessed their astounding numbers; the whole earth is covered with them for the space of several leagues. The noise they make in browsing on the trees and herbage may be heard to a great distance, and resembles that of an army foraging in secret"(Travels in Egypt and Syria, vol. i. pp. 283, 284).

Barnes: Rev 9:10 - -- And they had tails like unto scorpions - The fancy of an Arab now often discerns a resemblance between the tail of the locust and the scorpion....
And they had tails like unto scorpions - The fancy of an Arab now often discerns a resemblance between the tail of the locust and the scorpion. See the remark of Niebuhr, quoted in the notes on Rev 9:7.
And there were stings in their tails - Like the stings of scorpions. See the notes on Rev 9:3. This made the locusts which appeared to John the more remarkable, for though the fancy may imagine a resemblance between the tail of a locust and a scorpion, yet the locusts have properly no sting. The only thing which they have resembling a sting is a hard bony subsubstance like a needle, with which the female punctures the bark and wood of trees in order to deposit her eggs. It has, however, no adaptation, like a sting, for conveying poison into a wound. These, however, appeared to be armed with stings properly so called.
And their power was to hurt men - Not primarily to kill people, but to inflict on them various kinds of tortures. See the notes on Rev 9:5. The word used here -
Five months - See the notes on Rev 9:5; (also Editor’ s Preface).

Barnes: Rev 9:11 - -- And they had a king over them - A ruler who marshalled their hosts. Locusts often, and indeed generally, move in bands, though they do not app...
And they had a king over them - A ruler who marshalled their hosts. Locusts often, and indeed generally, move in bands, though they do not appear to be under the direction of anyone as a particular ruler or guide. In this case it struck John as a remarkable peculiarity that they had a king - a king who, it would seem, had the absolute control, and to whom was to be traced all the destruction which would ensue from their emerging from the bottomless pit.
Which is the angel of the bottomless pit - See the notes on Rev 9:1. The word "angel"here would seem to refer to the chief of the evil angels, who presided over the dark and gloomy regions from whence the locusts seemed to emerge. This may either mean that this evil angel seemed to command them personally, or that his spirit was infused into the leader of these hosts.
Whose name in the Hebrew tongue is Abaddon - The name Abaddon means literally "destruction,"and is the same as Apollyon.
But in the Greek tongue hath his name Apollyon - From
After this minute explanation of the literal meaning of the symbol, it may be useful, before attempting to apply it, and to ascertain the events designed to be represented, to have a distinct impression of the principal image - the locust. It is evident that this is, in many respects, a creature of the imagination, and that we are not to expect the exact representation to be found in any forms of actual existence in the animal creation. The following engraving, prepared by Mr. Elliott (vol. i. p. 410), will give a sufficiently accurate representation of this symbolical figure as it appeared to John.
The question now is, whether any events occurred in history, subsequent to and succeeding those supposed to be referred to in the fourth trumpet, to which this symbol would be applicable. Reasons have already been suggested for supposing that there was a transfer of the seat of the operations to another part of the world. The first four trumpets referred to a continual series of events of the same general character, and having a proper close. These have been explained as referring to the successive shocks which terminated in the downfall of the Western empire. At the close of that series there is a pause in the representation Rev 8:13, and a solemn proclamation that other scenes were to open distinguished for woe. These were to be symbolized in the sounding of the remaining three trumpets, embracing the whole period until the consummation of all things - or sketching great and momentous events in the future, until the volume sealed with the seven seals Rev 5:1 should have been wholly unrolled and its contents disclosed. The whole scene now is changed. Rome has fallen. It has passed into the hands of strangers. The power that had spread itself over the world has, in that form, come to an end, and is to exist no more - though, as we shall see (Rev. 11ff), another power, quite as formidable, existing there, is to be described by a new set of symbols. But here Rev. 9 a new power appears. The scenery is all Oriental, and clearly has reference to events that were to spring up in the East. With surprising unanimity, commentators have agreed in regarding this as referring to the empire of the Saracens, or to the rise and progress of the religion and the empire set up by Muhammed. The inquiry now is, whether the circumstances introduced into the symbol find a proper fulfillment in the rise of the Saracenic power, and in the conquests of the Prophet of Mecca:
(1) "The country where the scene is laid."As already remarked the scene is Oriental - for the mention of locusts naturally suggests the East - that being the part of the world where they abound, and they being in fact especially an Oriental plague. It may now be added, that in a more strict and proper sense Arabia may be intended; that is, if it be admitted that the design was to symbolize events pertaining to Arabia, or the gathering of the hosts of Arabia for conquest, the symbol of locusts would have been employed for the locust, the groundwork of the symbol is especially Arabic. It was the east wind which brought the locusts on Egypt Exo 10:13, and they must therefore have come from some portion of Arabia - for Arabia is the land that lies over against Egypt in the east. Such, too, is the testimony of Volney; "the most judicious,"as Mr. Gibbon calls him, "of modern travelers.""The inhabitants of Syria,"says he, "have remarked that locusts come constantly from the desert of Arabia,"ch. 20:sect. 5.
All that is necessary to say further on this point is, that on the supposition that it was the design of the Spirit of inspiration in the passage before us to refer to the followers of Muhammed, the image of the locusts was that which would be naturally selected. There was no other one so appropriate and so striking; no one that would so naturally designate the country of Arabia. As some confirmation of this, or as showing how natural the symbol would be, a remark may be introduced from Mr. Forster. In his Mohammedanism Unveiled , vol. i. p. 217, he says, "In the Bedoween romance of Antar, the locust is introduced as the national emblem of the Ishmaelites. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription - ‘ We are the army of the Great God.’ "These circumstances will show the propriety of the symbol on the supposition that it refers to Arabia and the Saracens.
\caps1 (2) t\caps0 he people. The question is, whether there was anything in the symbol, as described by John, which would properly designate the followers of Muhammed, on the supposition that it was designed to have such a reference:
(a) As to numbers. "They (the Midianite Arabs) came as locusts for multitude,"Joh 6:5. See the notes on Rev 9:3. Nothing would better represent the numbers of the Saracenic hordes that came out of Arabia, and that spread over the East - over Egypt, Libya, Mauritania, Spain, and that threatened to spread over Europe - than such an army of locusts. "One hundred years after his flight (Muhammed) from Mecca,"says Mr. Gibbon, "the arms and the reign of his successors extended from India to the Atlantic Ocean, over the various and distant provinces which may be comprised under the names of Persia, Syria, Egypt, Africa, and Spain,"vol. iii. p. 410. "At the end of the first century of the Hegira the caliphs were the most potent and absolute monarchs on the globe. Under the last of the Ommiades the Arabian empire extended two hundred days’ journey from east to west, from the confines of Tartary and India to the shores of the Atlantic Ocean"(ibid. p. 460). In regard to the immense hosts employed in these conquests, an idea may be formed by a perusal of the whole fifty-first chapter in Gibbon (vol. iii. pp. 408-461). Those hosts issued primarily from Arabia, and in their numbers would be well compared with the swarms of locusts that issued from the same country, so numerous as to darken the sky.
(b) The description of the people.
"Their faces were as the faces of men"This would seem to be in contrast with other people, or to denote something that was unique in the appearance of the persons represented. In other words, the meaning would seem to be, that there was something manly and warlike in their appearance, so far as their faces were concerned. It is remarkable that the appearance of the Goths (represented, as I suppose, under the previous trumpets) is described by Jerome (compare on Isa. 8) as quite the reverse. They are described as having faces shaven and smooth; faces, in contrast with the bearded Romans, like women’ s faces. Is it fancy to suppose that the reference here is to the beard and moustache of the Arabic hosts? We know with what care they regarded the beard; and if a representation was made of them, especially in contrast with nations that shaved their faces, and who thus resembled women, it would be natural to speak of those represented in the symbol as "having faces as the faces of men."
"They had hair as the hair of women"A strange mingling of the appearance of effeminacy with the indication of manliness and courage. See the notes on Rev 9:8. And yet this strictly accords with the appearance of the Arabs or Saracens. Pliny, the contemporary of John, speaks of the Arabs then as having the hair long and uncut, with the moustache on the upper lip, or the beard: Arabes mitrati sunt, aut intoso crine. Barba abraditur, praeterquam in superiore labro. Aliis et haec intonsa (Nat. Hist. vol. 6, p. 28). So Solinus describes them in the third century (Plurimis crinis intonsus, mitrata capita, pars rasa in cutem barba , 100:53); so Ammianus Marcellinus, in the fourth century (Crinitus quidam a Saracenorum cuneo , vol. xxxi. p. 16); and so Claudian, Theodore of Mopsuesta, and Jerome, in the fifth. Jerome lived about two centuries before the great Saracen invasion; and as he lived at Bethlehem, on the borders of Arabia, he must have been familiar with the appearance of the Arabs. Still later, in that most characteristic of Arab poems, Antar, a poem written in the time of Muhammed’ s childhood, we find the moustache, and the beard, and the long flowing hair on the shoulder, and the turban, all specified as characteristic of the Arabians: "He adjusted himself properly, twisted his whiskers, and folded up his hair under his turban, drawing it from off his shoulders,"vol. i. p. 340. "His hair flowed down on his shoulders,"vol. i. p. 169. "Antar cut off Maudi’ s hair in revenge and insult,"vol. iii. p. 117. "We will hang him up by his hair,"vol. iv. p. 325. See Elliott, vol. i. pp. 411, 412. Compare Newton on the Prophecies , p. 485.
"And on their heads were as it were crowns of gold"See the notes on Rev 9:7. That is, diadems, or something that appeared like crowns, or chaplets. This will agree well with the turban worn by the Arabs or Saracens, and which was quite characteristic of them in the early periods when they became known. So in the passage already quoted, Pliny speaks of them as Arabes mitrati; so Solinus, mitrata capita ; so in the poem of Antar, "he folded up his hair under his turbans."It is remarkable also that Ezekiel Eze 23:42 describes the turbans of the Sabean or Keturite Arabs under the very appellation used here by John: "Sabeans from the wilderness, which put beautiful crowns upon their heads."So in the preface to Antar, it is said, "It was a usual saying among them, that God had bestowed four special things on the Arabs; that their turbans should be unto them instead of diadems, their tents instead of walls and houses, their swords instead of intrenchments, and their poems instead of written laws."Mr. Forster, in his Mohammedanism Unveiled, quotes as a precept of Muhammed; "Make a point of wearing turbans, because it is the way of angels."Turbans might then with propriety be represented as crowns, and no doubt these were often so gilded and ornamented that they might be spoken of as "crowns of gold."
"They had breastplates, as it were breastplates of iron"See the notes on Rev 9:9. As a symbol, this would be properly descriptive of the Arabians or Saracens. In the poem Antar the steel and iron cuirasses of the Arab warriors are frequently noticed: "A warrior immersed in steel armor,"vol. ii. p. 203. "Fifteen thousand men armed with cuirasses, and well accoutred for war,"vol. ii. p. 42. "They were clothed in iron armor, and brilliant cuirasses,"vol. i. p. 23. "Out of the dust appeared horsemen clad in iron,"vol. iii. p. 274. The same thing occurs in the Koran: "God hath given you coats of mail to defend you in your wars,"vol. ii. p. 104. In the history of Muhammed we read expressly of the cuirasses of himself and of his Arab troops. Seven cuirasses are noted in the list of Muhammed’ s private armory (Gagnier, vol. iii. p. 328-334). In his second battle with the Koreish, seven hundred of his little army are spoken of by Mr. Gibbon as armed with cuirasses. See Elliott, vol. i. p. 413. These illustrations will show with what propriety the locusts in the symbol were represented as having breastplates like breastplates of iron. On the supposition that this referred to the Arabs and the Saracens this would have been the very symbol which would have been used. Indeed, all the features in the symbol are precisely such as would properly be employed on the supposition that the reference was to them. It is true that beforehand it might not have been practicable to describe exactly what people were referred to, but:
\tx720 \tx1080 (a)\caps1 i\caps0 t would be easy to see that some fearful calamity was to be anticipated from the ravages of hosts of fearful invaders; and,
(b)\caps1 w\caps0 hen the events occurred, there would be no difficulty in determining to whom this application should be made.
(3) "the time when this would occur."As to this there can be no difficulty in the application to the Saracens. On the supposition that the four first trumpets refer to the downfall of the Western empire, then the proper time supposed to be represented by this symbol is subsequent to that; and yet the manner in which the last three trumpets are introduced Rev 8:13 shows that there would be an interval between the sounding of the last of the four trumpets and the sounding of the fifth. The events referred to, as I have supposed, as represented by the fourth trumpet, occurred in the close of the fifth century (476-490 a.d.). The principal events in the seventh century were connected with the invasions and conquests of the Saracens. The interval of a century is not more than the fair interpretation of the proclamation in Rev 8:13 would justify.
(4) "the commission given to the symbolical locusts."This embraces the following things:
\tx720 \tx1080 (a) They were not to hurt the grass of the earth, nor any green thing;
(b)\caps1 t\caps0 hey were especially to go against those who had not the seal of God in their foreheads;
©\caps1 t\caps0 hey were not to kill them, but were to torment them.
"They were not to hurt the grass of the earth, ..."see the notes at Rev 9:4. This agrees remarkably with an express command in the Koran. The often-quoted order of the Caliph Aboubekir, the father-in-law and successor of Muhammed, issued to the Saracen hordes on their invasion of Syria, shows what was understood to be the spirit of their religion: "Remember that you are always in the presence of God, on the verge of death, in the assurance of judgment, and the hope of paradise. Avoid injustice and oppression; consult with your brethren, and study to preserve the love and confidence of your troops. When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not the victory be stained with the blood of women or children. Destroy no palm-trees, nor burn any fields of grain. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. As you go on, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God in that way; let them alone, and neither kill them (‘ and to them it was given that they should not kill them,’ ver 5), nor destroy their monasteries,"etc. (Gibbon, iii. 417, 418).
So Mr. Gibbon notices this precept of the Koran: "In the siege of Tayaf,"says he, "sixty miles from Mecca, Muhammed violated his own laws by the extirpation of the fruit-trees,"ii. 392. The same order existed among the Hebrews, and it is not improbable that Muhammed derived his precept from the command of Moses Deu 20:19, though what was mercy among the Hebrews was probably mere policy with him. This precept is the more remarkable because it has been the usual custom in war, and particularly among barbarians and semi-barbarians, to destroy grain and fruit, and especially to cut down fruit-trees, in order to do greater injury to an enemy. Thus, we have seen (notes on Rev 8:7), that in the invasion of the Goths their course was marked by desolations of this kind. Thus, in more modern times, it has been common to carry the desolations of war into gardens, orchards, and vineyards. In the single province of Upper Messenia the troops of Muhammed Ali, in the war with Greece, cut down half a million of olive-trees, and thus stripped the country of its means of wealth. So Scio was a beautiful spot, the seat of delightful villas, and gardens, and orchards; and in one day all this beauty was destroyed. On the supposition, therefore, that this prediction had reference to the Saracens, nothing could be more appropriate. Indeed, in all the history of barbarous and savage warfare it would be difficult to find another distinct command that no injury should be done to gardens and orchards.
(d) Their commission was expressly against "those men who had not the seal of God in their foreheads."See the notes on Rev 9:4. That is, they were to go either against those who were not really the friends of God, or those who in their estimation were not. Perhaps, if there were nothing in the connection to demand a different interpretation, the former would be the most natural explanation of the passage; but the language way be understood as referring to the purpose which they considered themselves as called upon to execute: that is, that they were to go against those whom they regarded as being strangers to the true God, to wit, idolaters. Now it is well known that Muhammed considered himself called upon, principally, to make war with idolaters, and that he went forth, professedly, to bring them into subjection to the service of the true God. "The means of persuasion,"says Mr. Gibbon, "had been tried, the season of forbearance was elapsed, and he was now commanded to propagate his religion by the sword, to destroy the monuments of idolatry, and, without regarding the sanctity of days or months, to pursue the unbelieving nations of the earth,"iii. 387. "The fair option of friendship, or submission, or battle, was proposed to the enemies of Muhammed"(ibid.). "The sword,"says Muhammed, "is the key of heaven and hell; a drop of blood shed in the cause of God, a night spent in arms, is of more avail than two months of fasting and prayer: whosoever falls in battle, his sins are forgiven; at the day of judgment his wounds shall be resplendent as vermilion, and odoriferous as musk; and the loss of his limbs shall be supplied by the wings of angels and cherubim"(Gibbon, iii. 387) The first conflicts waged by Muhammed were against the idolaters of his own country - those who can, on no supposition, be regarded as "having the seal of God in their foreheads"; his subsequent wars were against infidels of all classes; that is, against those whom he regarded as not having the "seal of God in their foreheads,"or as being the enemies of God.
(e) The other part of the commission was "not to kill, but to torment them."See the notes at Rev 9:5. Compare the quotation from the command of Aboubekir, as quoted above: "Let not the victory be stained with the blood of women and children.""Let them alone, and neither kill them nor destroy their monasteries."The meaning of this, if understood as applied to their commission against Christendom, would seem to be, that they were not to go forth to "kill,"but to "torment"them; to wit, by the calamities which they would bring upon Christian nations for a definite period. Indeed, as we have seen above, it was an express command of Aboubekir that they should not put those to death who were found leading quiet and peaceable lives in monasteries, though against another class he did give an express command to "cleave their skulls."See Gibbon, iii. 418. As applicable to the conflicts of the Saracens with Christians, the meaning here would seem to be, that the power conceded to those who are represented by the locusts was not to cut off and to destroy the church, but it was to bring upon it various calamities to continue for a definite period.
Accordingly, some of the severest afflictions which have come upon the church have undoubtedly proceeded from the followers of the Prophet of Mecca. There were times in the early history of that religion when, to all human appearance, it would universally prevail, and wholly supplant the Christian church. But the church still survived, and no power was at any time given to the Saracenic hosts to destroy it altogether. In respect to this, some remarkable facts have occurred in history. The followers of the false prophet contemplated the subjugation of Europe, and the destruction of Christianity, from two quarters - the East and the West - expecting to make a junction of the two armies in the north of Italy, and to march down to Rome. Twice did they attack the vital part of Christendom by besieging Constantinople: first, in the seven years’ siege, which lasted from 668 a.d. to 675 a.d.; and, secondly, in the years 716-718, when Leo the Isaurian was on the imperial throne.
But on both occasions they were obliged to retire defeated and disgraced - Gibbon, iii. 461ff. Again, they renewed their attack on the West. Having conquered Northern Africa, they passed over into Spain, subdued that country and Portugal, and extended their conquests as far as the Loire. At that time they designed to subdue France, and having united with the forces which they expected from the East, they intended to make a descent on Italy, and complete the conquest of Europe. This purpose was defeated by the valor of Charles Martel, and Europe and the Christian world were saved from subjugation (Gibbon, iii. 467, following). "A victorious line of march,"says Mr. Gibbon, "had been prolonged above a thousand miles, from the rock of Gibraltar to the banks of the Loire; the repetition of an equal space would have carried the Saracens to the confines of Poland and the Highlands of Scotland. The Rhine is not more impassable than the Nile or the Euphrates, and the Arabian fleet might have sailed without a naval combat into the mouth of the Thames. Perhaps the interpretation of the Koran would now be taught in the schools of Oxford, and her pulpits might demonstrate to a circumcised people the sanctity and truth of the revelation of Muhammed."The arrest of the Saracen hosts before Europe was subdued, was what there was no reason to anticipate, and it even yet perplexes historians to be able to account for it.
The calm historian,"says Mr. Gibbon, "who strives to follow the rapid course of the Saracens, must study to explain by what means the church and state were saved from this impending, and, as it should seem, inevitable danger.""These conquests,"says Mr. Hallam, "which astonish the careless and superficial, are less perplexing to a calm inquirer than their cessation - the loss of half the Roman empire than the preservation of the rest"(Middle Ages, ii. 3, 169). These illustrations may serve to explain the meaning of the symbol - that their grand commission was not to annihilate or root out, but to annoy and afflict. Indeed, they did not go forth with a primary design to destroy. The announcement of the Mussulman always was "the Koran, the tribute, or the sword,"and when there was submission, either by embracing his religion or by tribute, life was always spared. "The fair option of friendship, or submission, or battle,"says Mr. Gibbon (iii. 387), "was proposed to the enemies of Muhammed."Compare also vol. iii. 453, 456. The torment mentioned here, I suppose, refers to the calamities brought upon the Christian world - on Egypt, and Northern Africa, and Spain, and Gaul, and the East - by the hordes which came out of Arabia, and which swept over all those countries like a troublesome and destructive host of locusts. Indeed, would any image better represent the effects of the Saracenic invasions than such a countless host of locusts? Even now, can we find an image that would better represent this?
\caps1 (5) t\caps0 he leader of this host:
(a) He was like a star that fell from heaven, Rev 9:1, a bright and illustrious prince, as if heaven-endowed, but fallen. Would anything better characterize the genius, the power, and the splendid but perverted talent of Muhammed? Muhammed was, moreover, by birth, of the princely house of the Koreish, governors of Mecca, and to no one could the term be more appropriate than to one of that family.
(b) He was a king. That is, there was to be one monarch - one ruling spirit to which all these hosts were subject. And never was anything more appropriate than this title as applied to the leader of the Arabic hosts. All those hosts were subject to one mind - to the command of the single leader that originated the scheme.
© The name Abaddon, or Apollyon - Destroyer, Rev 9:11. This name would be appropriate to one who spread his conquests so far over the world; who wasted so many cities and towns; who overthrew so many kingdoms; and who laid the foundation of ultimate conquests by which so many human beings were sent to the grave.
(d) The description of the leader "as the angel of the bottomless pit,"Rev 9:11. If this be regarded as meaning that "the angel of the bottomless pit"- the spirit of darkness himself - originated the scheme, and animated these hosts, what term would better characterize the leader? And if it be a poetic description of Muhammed as sent out by that presiding spirit of evil, how could a better representative of the spirit of the nether world have been sent out upon the earth than he was - one more talented, more sagacious, more powerful, more warlike, more wicked, more suited to subdue the nations of the earth to the dominion of the Prince of Darkness, and to hold them for ages under his yoke?
\caps1 (6) t\caps0 he duration of the torment. It is said Rev 9:5 that this would be five months; that is, prophetically, 150 years. See the notes on Rev 9:5. The Hegira, or flight of Muhammed, occurred 622 a.d.; the Saracens first issued from the desert into Syria, and began their series of wars on Christendom, 629 a.d. Reckoning from these periods respectively, the five months, or 150 years, would extend to 772 or 779 a.d. It is not necessary to understand this period of 150 years of the actual continued existence of the bodies symbolized by the locusts, but only of the period in which they would inflict their "torment"- "that they should be tormented five months."That is, this would be the period of the intensity of the woe inflicted by them; there would be at that time some marked intermission of the torrent. The question then is, whether, in the history of the Saracens, there was any period after their career of conquest had been continued for about a hundred and fifty years, which would mark the intermission or cessation of these "torments."
If so, then this is all that is necessary to determine the applicability of the symbol to the Arabian hordes. Now, in reply to this question, we have only to refer to Mr. Gibbon. The table of contents profixed to chapters forty-one and forty-two of his work would supply all the information desired. I looked at that table, after making the estimate as to what period the "five months,"or hundred and fifty years, would conduct us to, to see whether anything occurred at about that time in the Muhammedan power and influence, which could be regarded as marking the time of the intermission or cessation of the calamities inflicted by the Arabic hordes on the Christian world. After Mr. Gibbon had recorded in detail (vol. iii. 360-460) the character and conquests of the Arabian hordes under Muhammed and his successors, I find the statement of the decline of their power at just about the period to which the hundred and fifty years would lead us, for at that very time an important change came over the followers of the prophet of Mecca turning them from the love of conquest to the pursuits of literature and science.
From that period they ceased to be formidable to the church; their limits were gradually contracted; their power diminished; and the Christian world, in regard to them, was substantially at peace. This change in the character and purposes of the Saracens is thus described by Mr. Gibbon, at the close of the reign of the caliph Abdalrahman, whose reign commenced 755 a.d., and under whom the peaceful sway of the Ommiades of Spain began, which continued for a period of two hundred and fifty years. "The luxury of the caliphs, so useless to their private happiness, relaxed the nerves, and terminated the progress, of the Arabian empire. Temporal and spiritual conquest had been the sole occupation of the first successors of Muhammed; and after supplying themselves with the necessaries of life, the whole revenue was scrupulously devoted to that salutary work. The Abassides were impoverished by the multitude of their needs, and their contempt of economy. Instead of pursuing the great object of ambition, their leisure, their affections, and the powers of their minds were diverted by pomp and pleasure: the rewards of valor were embezzled by women and eunuchs, and the royal camp was encumbered by the luxury of the palace. A similar temper was diffused among the subjects of the caliph. Their stern enthusiasm was softened by time and prosperity: they sought riches in the occupations of industry, fame in the pursuits of literature, and happiness in the tranquility of domestic life.
War was no longer the passion of the Saracens; and the increase of pay, the repetition of donatives, were insufficient to allure the posterity of those voluntary champions who had crowded to the standard of Aboubekir and Omar for the hopes of spoil and of paradise,"iii. 477, 478. Of the Ommiades, or princes who succeeded Abdalrahman, Mr. Gibbon remarks in general - "Their mutual designs or declarations of war evaporated without effect; but instead of opening a door to the conquest of Europe, Spain was dissevered from the trunk of the monarchy, engaged in perpetual hostility with the East, and inclined to peace and friendship with the Christian sovereigns of Constantinople and France,"iii. p. 472. How much does this look like some change occurring by which they would cease to be a source of "torment"to the nations with whom they now dwelt! From this period they gave themselves to the arts of peace; cultivated literature and science; lost entirely their spirit of conquest, and their ambition for universal dominion, until they gradually withdrew, or were driven, from those parts of the Christian world where they had inspired most terror, and which in the days of their power and ambition they had invaded. By turning merely to the "table of contents"of Mr. Gibbon’ s history, the following periods, occurring at about the time that would be embraced in the "five months,"or hundred and fifty years, are distinctly marked:
668-675 | First siege of Constantinople by the Arabs. |
677 | Peace and tribute. |
716-718 | Second siege of Constantinople. |
716-718 | Failure and retreat of the Saracens. |
716-718 | Invention and use of the Greek fire. |
721 | Invasion of France by the Arabs. |
732 | Defeat of the Saracens by Charles Martel. |
732 | They retreat before the Franks. |
746-750 | The elevation of the Abassides. |
750 | Fall of the Ommiades. |
755 | Revolt of Spain. |
755 | Triple division of the caliphate. |
750-960 | Magnificence of the caliphs. |
750-960 | Its consequences on private and public happiness. |
754 etc. | Introduction of learning among the Arabians. |
754 etc. | Their real progress in the sciences." |
It will be seen from this that the decline of their military and civil power; their defeats in their attempts to subjugate Europe; their turning their attention to the peaceful pursuits of literature and science, synchronize remarkably with the period that would be indicated by the five months, or 150 years. It should be added, also, that in the year 762, Almanzor, the caliph, built Bagdad, and made it the capital of the Saracen empire. Henceforward that became the seat of Arabic learning, luxury, and power, and the wealth and talent of the Saracen empire were gradually drawn to that capital, and they ceased to vex and annoy the Christian world. The building of Bagdad occurred within just ten years of the time indicated by the "five months"- reckoning that from the Hegira, or flight of Muhammed; or reckoning from the time when Muhammed began to preach (609 ad - Gibbon, iii. 383), it wanted only three years of coinciding exactly with the period.
These considerations show with what propriety the fifth trumpet - the symbol of the locusts - is referred to the Arabian hordes under the guidance of Muhammed and his successors. On the supposition that it was the design of John to symbolize these events, the symbo has been chosen which of all others was best adapted to the end. If, now that these events are past, we should endeavor to find some symbol which would appropriately represent them, we could not find one that would be more striking or appropriate than what is here employed by John.

Barnes: Rev 9:12 - -- One woe is past - The woe referred to in Rev 9:1-11. In Rev 8:13 three woes are mentioned which were to occur successively, and which were to e...
One woe is past - The woe referred to in Rev 9:1-11. In Rev 8:13 three woes are mentioned which were to occur successively, and which were to embrace the whole of the period comprised in the seven seals and the seven trumpets. Under the last of the seals we have considered four successive periods, referring to events connected with the downfall of the Western empire; and then we have found one important event worthy of a place in noticing the things which would permanently affect the destiny of the world - the rise, the character, and the conquests of the Saracens. This was referred to by the first woe-trumpet. We enter now on the consideration of the second. This occupies the remainder of the chapter, and in illustrating it the same method will be pursued as heretofore: first, to explain the literal meaning of the words, phrases, and symbols; and then to inquire what events in history, if any, succeeding the former, occurred, which would correspond with the language used.
And, behold, there come two woes more hereafter - Two momentous and important events that will be attended with sorrow to mankind. It cannot be intended that there would be no other evils that would visit mankind; but the eye, in glancing along the future, rested on these as having a special pre-eminence in affecting the destiny of the church and the world.

Barnes: Rev 9:13 - -- And the sixth angel sounded - See the notes on Rev 8:2, Rev 8:7. And I heard a voice from the four horns of the golden altar which is befo...
And the sixth angel sounded - See the notes on Rev 8:2, Rev 8:7.
And I heard a voice from the four horns of the golden altar which is before God - In the language used here there is an allusion to the temple, but the scene is evidently laid in heaven. The temple in its arrangements was designed, undoubtedly, to be in important respects a symbol of heaven, and this idea constantly occurs in the Scriptures. Compare the Epistle to the Hebrews passim. The golden altar stood in the holy place, between the table of show-bread and the golden candlestick. See the notes on Heb 9:1-2. This altar, made of shittim or acacia wood, was ornamented at the four corners, and overlaid throughout with laminae of gold. Hence, it was called "the golden altar,"in contradistinction from the altar for sacrifice, which was made of stone. Compare the notes on Mat 21:12, following on its four corners it had projections which are called horns Exo 30:2-3, which seem to have been intended mainly for ornaments. See Jahn, Arch . 332; Joseph. Ant . iii. 6, 8. When it is said that this was "before God,"the meaning is, that it was directly before or in front of the symbol of the divine presence in the most holy place. This image, in the vision of John, is transformed to heaven. The voice seemed to come from the very presence of the Deity; from the place where offerings are made to God.

Barnes: Rev 9:14 - -- Saying to the sixth angel, which had the trumpet - See the notes at Rev 8:2. Loose, ... - This power, it would seem, was given to the six...
Saying to the sixth angel, which had the trumpet - See the notes at Rev 8:2.
Loose, ... - This power, it would seem, was given to the sixth angel in addition to his office of blowing the trumpet. All this, of course, was in vision, and cannot be literally interpreted. The meaning is, that the effect of his blowing the trumpet would be the same as if angels that had been bound should be suddenly loosed and suffered to go forth over the earth; that is, some event would occur which would be properly symbolized by such an act.
The four angels - Compare the notes at Rev 8:2. It was customary to represent important events as occurring under the ministry of angels. The general meaning here is, that in the vicinity of the river Euphrates there were mighty powers which had been bound or held in check, which were now to be let loose upon the world. What we are to look for in the fulfillment is evidently this - some power that seemed to be kept back by an invisible influence as if by angels, now suddenly let loose and suffered to accomplish the purpose of desolation mentioned in the subsequent verses. It is not necessary to suppose that angels were actually employed in these restraints, though no one can demonstrate that their agency was not concerned in the transactions here referred to. Compare the notes on Dan 10:12-13. It has been made a question why the number four is specified, and whether the forces were in any sense made up of four divisions, nations, or people. While nothing certain can be determined in regard to that, and while the number four may be used merely to denote a great and strong force, yet it must be admitted that the most obvious interpretation would be to refer it to some combination of forces, or to some union of powers, that was to accomplish what is here said. If it had been a single nation, it would have been more in accordance with the usual method in prophecy to have represented them as restrained by an angel, or by angels in general, without specifying any number.
Which are bound - That is, they seemed to be bound. There was something which held them, and the forces under them, in check, until they were thus commanded to go forth. In the fulfillment of this it will be necessary to look for something of the nature of a check or restraint on these forces, until they were commissioned to go forth to accomplish the work of destruction.
In the great river Euphrates - The well-known river of that name, commonly called, in the Scriptures, "the great river,"and, by way of eminence, "the river,"Exo 23:31; Isa 8:7. This river was on the east of Palestine; and the language used here naturally denotes that the power referred to under the sixth trumpet would spring up in the East, and that it would have its origin in the vicinity of that river. Those interpreters, therefore, who apply this to the invasion of Judaea by the Romans have great difficulty in explaining this - as the forces employed in the destruction of Jerusalem came from the West, and not from the East. The fair interpretation is, that there were forces in the vicinity of the Euphrates which were, up to this period, bound or restrained, but which were now suffered to spread woe and sorrow over a considerable portion of the world.

Barnes: Rev 9:15 - -- And the four angels were loosed - Who had this mighty host under restraint. The loosening of the angels was, in fact, also a letting loose of a...
And the four angels were loosed - Who had this mighty host under restraint. The loosening of the angels was, in fact, also a letting loose of all these hosts, that they might accomplish the work which they were commissioned to do.
Which were prepared - See Rev 9:7. The word used here properly refers to what is made ready, suited up, arranged for anything: as persons prepared for a journey, horses for battle, a road for travelers, food for the hungry, a house to live in, etc. See Robinson’ s Lexicon, sub. voce
For an hour, ... - Margin, "at."The Greek -
(a)\caps1 t\caps0 his is the natural interpretation of the word "for"-
(b)\caps1 i\caps0 t makes the whole sentence intelligible - for though it might be proper to say of anything that it was "prepared for an hour,"indicating the commencement of what was to be done, it is not usual to say of anything that it is "prepared for an hour, a month, a day, a year,"when the design is merely to indicate the beginning of it; and,
©\caps1 i\caps0 t is in accordance with the prediction respecting the first "woe"Rev 9:5, where the time is specified in language similar to this, to wit, "five months."It seems to me, therefore, that we are to regard the time here mentioned as a prophetic indication of the period during which this woe would continue.
An hour, and a day, and a month, and a year - If this were to be taken literally, it would, of course, be but little more than a year. If it be taken, however, in the common prophetic style, where a day is put for a year (see the notes on Dan 9:24 ff; also Editor’ s Preface, p. xxv. etc.), then the amount of time (360 + 30 + 1 + an hour) would be 391 years, and the portion of a year indicated by an hour - a twelfth part or twenty-fourth part, according as the day was supposed to be divided into twelve or twenty-four hours. That this is the true view seems to be clear, because this accords with the usual style in this book; because it can hardly be supposed that the "preparation"here referred to would have been for so brief a period as the time would be if literally interpreted; and because the mention of so small a portion of time as an "hour,"if literally taken, would be improbable in so great transactions. The fair interpretation, therefore, will require us to find some events that will fill up the period of about 391 years.
For to slay the third part of men - Compare Rev 8:7, Rev 8:9,Rev 8:12. The meaning here is, that the immense host which was restrained on the Euphrates would, when loosed, spread desolation over about a third part of the world. We are not to suppose that this is to be understood in exactly a literal sense; but the meaning is, that the desolation would be so widespread that it would seem to embrace a third of the world. No such event as the cutting off of a few thousands of Jews in the siege of Jerusalem would correspond with the language here employed, and we must look for events more general and more disastrous to mankind at large.

Barnes: Rev 9:16 - -- And the number of the army of the horsemen - It is to be observed here that the strength of the army seemed to be cavalry. In the former plague...
And the number of the army of the horsemen - It is to be observed here that the strength of the army seemed to be cavalry. In the former plagues there is no distinct mention of horsemen; but here what struck the beholder was the immense and unparalleled number of horsemen.
Were two hundred thousand thousand - A thousand thousand is one million, and consequently the number here referred to would be 200 million. This would be a larger army than was ever assembled, and it cannot be supposed that it is to be taken literally. That it would be a very large host - so large that it would not be readily numbered - is clear. The expression in the original, while it naturally conveys the idea of an immense number, would seem also to refer to some uniqueness in the manner of reckoning them. The language is, "two myriads of myriads"-
And I heard the number of them - They were so numerous that he did not pretend to be able to estimate the number himself, for it was beyond his power of computation; but he heard it stated in these round numbers, that there were "two myriads of myriads"of them.

Barnes: Rev 9:17 - -- And thus I saw the horses in the vision - That is, he saw them as he proceeds to describe them, for the word "thus"- οὑÌτως houtoÌ„...
And thus I saw the horses in the vision - That is, he saw them as he proceeds to describe them, for the word "thus"-
And them that sat on them - He fixed the attention on horse and rider. Their appearance was unusual, and deserved a particular description.
Having breastplates of fire - That is, those who sat on them had such breastplates. The word rendered here as "breastplate"denoted properly a coat of mail that covered the body from the neck to the thighs. See the notes on Eph 6:14. This would be a prominent object in looking at a horseman. This was said to be composed of "fire, and jacinth, and brimstone"; that is, the part of the body usually incased in the coat of mail had these three colors. The word "fire"here simply denotes red. It was burnished and bright, and seemed to be a blaze of fire. The word "jacinth"-
And the heads of the horses were as the heads of lions - Resembled, in some respects, the heads of lions. He does not say that they were the heads of lions, or that the riders were on monsters, but only that they, in some respects, resembled the heads of lions. It would he easy to give this general appearance by the way in which the head-dress of the horses was arrayed.
And out of their mouths issued - That is, appeared to issue. It is not necessary to understand this as affirming that it actually came from their months, but only that, to one looking on such an approaching army, it would have this appearance. The pagan poets often speak of horses breathing out fire and smoke (Virgil, Geor. vol. ii. p. 140; iii. 85; Ovid, Met. vol. vii. p. 104), meaning that their breath seemed to be mingled smoke and fire. There is an image superadded here not found in any of the classic descriptions, that this was mingled with brimstone. All this seemed to issue from their mouths - that is, it was breathed forth in front of the host, as if the horses emitted it from their mouths.
Fire and smoke and brimstone - The exact idea, whether that was intended or not, would be conveyed by the discharge of musketry or artillery. The fire, the smoke, and the sulphurous smell of such a discharge would correspond precisely with this language; and if it be supposed that the writer meant to describe such a discharge, this would be the very language that would be used. Moreover, in describing a battle nothing would be more proper than to say that this appeared to issue from the horses’ mouths. If, therefore, it should be found that there were any events where firearms were used, in contradistinction from the ancient mode of warfare, this language would be appropriate to describe that; and if it were ascertained that the writer meant to refer to some such fact, then the language used here would be what he would adopt. One thing is certain, that this is not language which would be employed to describe the onset of ancient cavalry in the mode of warfare which prevailed then. No one describing a charge of cavalry among the Persians, the Greeks, or the Romans, when the only armor was the sword and the spear, would think of saying that there seemed to be emitted from the horses’ mouths fire, and smoke, and brimstone.

Barnes: Rev 9:18 - -- By these three - Three things - explained immediately as referring to the fire, the smoke, and the brimstone. Was the third part of men ki...
By these three - Three things - explained immediately as referring to the fire, the smoke, and the brimstone.
Was the third part of men killed - See the notes on Rev 8:7-12, on each of which verses we have notices of calamities that came upon the third part of the race, of the sea, of rivers, etc. We are not to suppose that this is to be taken literally, but the description is given as it appeared to John. Those immense numbers of horsemen would sweep over the world, and a full third part of the race of people would seem to fall before them.

Barnes: Rev 9:19 - -- For their power is in their mouth - That is, as described in the fire, smoke, and brimstone that proceeded out of their mouths. What struck the...
For their power is in their mouth - That is, as described in the fire, smoke, and brimstone that proceeded out of their mouths. What struck the seer as remarkable on looking on the symbol was, that this immense destruction seemed to proceed out of their mouths. It was not that they trampled down their enemies; nor that they destroyed them with the sword, the bow, or the spear: it was some new and remarkable power in warfare - in which the destruction seemed to proceed from fire, and smoke, and sulphur issuing from the mouths of the horses themselves.
And in their tails - The tails of the horses. This, of course, was something unusual and remarkable in horses, for naturally they have no power there. The power of a fish, or a scorpion, or a wasp, may be said to be in their tails, for their strength or their means of defense or of injury are there; but we never think of speaking in this way of horses. It is not necessary, in the interpretation of this, to suppose that the reference is literally to the tails of the horses, anymore than it is to suppose that the smoke, and fire, and brimstone literally proceeded from their mouths. John describes things as they appeared to him in looking at them from a considerable distance. From their mouths the horses belched forth fire, and smoke, and sulphur, and even their tails seemed to be armed for the work of death.
For their tails were like unto serpents - Not like the tails of serpents, but like serpents themselves.
And had heads - That is, there was something remarkable in the position and appearance of their heads. All serpents, of course, have heads; but John saw something unusual in this - or something so unique in their heads as to attract special attention. It would seem most probable that the heads of these serpents appeared to extend in every direction - as if the hairs of the horses’ tails had been converted into snakes, presenting a most fearful and destructive image. Perhaps it may illustrate this to suppose that there is reference to the Amphisbaena, or two-headed snake. It is said of this reptile that its tail resembles a head, and that with this it throws out its poison (Lucan, vol. ix. p. 179; Pliny’ s Hist. Nat. vol. viii. p. 35). It really has but one head, but its tail has the appearance of a head, and it has the power of moving in either direction to a limited degree. If we suppose these snakes fastened to the tail of a horse, the appearance of heads would be very prominent and remarkable. The image is that of the power of destruction. They seemed like ugly and poisonous serpents instead of tails.
And with them they do hurt - Not the main injury, but they have the power of inflicting some injury by them.

Barnes: Rev 9:20-21 - -- And the rest of the men which were not killed by these plagues ... - One third part is represented as swept off, and it might have been expecte...
And the rest of the men which were not killed by these plagues ... - One third part is represented as swept off, and it might have been expected that a salutary effect would have been produced on the remainder, in reforming them, and restraining them from error and sin. The writer proceeds to state, however, that these judgments did not have the effect which might reasonably have been anticipated. No reformation followed; there was no abandonment of the prevailing forms of iniquity; there was no change in their idolatry and superstition. In regard to the exact meaning of what is here stated Rev 9:20-21, it will be a more convenient arrangement to consider it after we have ascertained the proper application of the passage relating to the sixth trumpet. What is here stated Rev 9:20-21 pertains to the state of the world after the desolations which would occur under this woe-trumpet; and the explanation of the words may be reserved, therefore, with propriety, until the inquiry shall have been instituted as to the general design of the whole.
With respect to the fulfillment of this symbol - the sixth trumpet - it will be necessary to inquire whether there has been any event, or class of events occurring at such a time, and in such a manner, as would be properly denoted by such a symbol. The examination of this question will make it necessary to go over the leading points in the symbol, and to endeavor to apply them. In doing this I shall simply state, with such illustrations as may occur, what seems to me to have been the design of the symbol. It would be an endless task to examine all the explanations which have been proposed, and it would be useless to do so.
The reference, then, seems to me to be to the Turkish power, extending from the time of the first appearance of the Turks in the neighborhood of the Euphrates, to the final conquest of Constantinople in 1453. The general reasons for this opinion are such as the following:
(a) If the previous trumpet referred to the Saracens, or to the rise of the Muhammedan power among the Arabs, then the Turkish dominion, being the next in succession, would be what would most naturally be symbolized.
(b) The Turkish power rose on the decline of the Arabic, and was the next important power in affecting the destinies of the world.
© This power, like the former, had its seat in the East, and would be properly classified under the events occurring there as affecting the destiny of the world.
(d) The introduction of this power was necessary, in order to complete the survey of the downfall of the Roman empire - the great object kept in view all along in these symbols.
In the first four of these trumpets, under the seventh seal, we found the decline and fall of the Western empire; in the first of the remaining three - the fifth in order - we found the rise of the Saracens, materially affecting the condition of the Eastern portion of the Roman world; and the notice of the Turks, under whom the empire at last fell to rise no more, seemed to be demanded in order to the completion of the picture. As a leading design of the whole vision was to describe the ultimate destiny of that formidable power - the Roman - which, in the time when the Revelation was given to John ruled over the whole world; under which the church was then oppressed; and which, either as a civil or ecclesiastical power, was to exert so important an influence on the destiny of the church, it was proper that its history should be sketched until it ceased - that is, until the conquest of the capital of the Eastern empire by the Turks. Here the termination of the empire, as traced by Mr. Gibbon, closes; and these events it was important to incorporate in this series of visions.
The rise and character of the Turkish people may be seen stated in full in Gibbon, Decline and Fall , iii. 101-103, 105, 486; iv. 41, 42, 87, 90, 91, 93, 100, 127, 143, 151, 258, 260, 289, 350. The leading facts in regard to the history of the Turks, so far as they are necessary to be known before we proceed to apply the symbols, are the following:
(1) The Turks, or Turkmans, had their origin in the vicinity of the Caspian Sea, and were divided into two branches, one on the east, and the other on the west. The latter colony, in the 10th century, could muster 40,000 soldiers; the other numbered 100,000 families (Gibbon, iv. 90). By the latter of these, Persia was invaded and subdued, and soon Bagdad also came into their possession, and the seat of the caliph was occupied by a Turkish prince. The various details respecting this, and respecting their conversion to the faith of the Koran, may be seen in Gibbon, iv. 90-93. A mighty Turkish and Moslem power was thus concentrated under Togrul, who had subdued the caliph, in the vicinity of the Tigris and the Euphrates, extending east over Persia and the countries adjacent to the Caspian Sea, but it had not yet crossed the Euphrates to carry its conquests to the west. The conquest of Bagdad by Togrul, the first prince of the Seljuk race, was an important event, not only in itself, but as it was by this event that the Turk was constituted temporal lieutenant of the prophet’ s vicar, and so the head of the temporal power of the religion of Islam. "The conqueror of the East kissed the ground, stood some time in a modest posture, and was led toward the throne by the vizier and an interpreter. After Togrul had seated himself on another throne his commission was publicly read, which declared him the temporal lieutenant of the prophet. He was successively invested with seven robes of honor, and presented with seven slaves, the natives of the seven climates of the Arabian empire, etc. Their alliance (of the sultan and the caliph) was cemented by the marriage of Togrul’ s sister with the successor of the prophet,"etc. (Gibbon, iv. 93).
The conquest of Persia, the subjugation of Bagdad, the union of the Turkish power with that of the caliph, the successor of Muhammed, and the foundation of this powerful kingdom in the neighborhood of the Euphrates, is all that is necessary to explain the sense of the phrase "which were prepared for an hour,"etc., Rev 9:15. The arrangements were then made for the important series of events which were to occur when that formidable power should be summoned from the East, to spread the predicted desolation over so large a part of the world. A mighty dominion had been forming in the East that had subdued Persia, and that, by union with the caliphs, by the subjugation of Bagdad, and by embracing the Muhammedan faith, had become "prepared"to play its subsequent important part in the affairs of the world.
\caps1 (2) t\caps0 he next important event in their history was the crossing of the Euphrates, and the invasion of Asia Minor. The account of this invasion can be best given in the words of Mr. Gibbon: "Twenty-five years after the death of Basil (the Greek emperor), his successors were suddenly assaulted by an unknown race of barbarians, who united the Scythian valor with the fanaticism of new proselytes, and the art and riches of a powerful monarchy. The myriads of Turkish horse overspread a frontier of 600 miles from Taurus to Arzeroum, and the blood of one hundred and thirty thousand Christians was a grateful sacrifice to the Arabian prophet. Yet the arms of Togrul did not make any deep or lasting impression on the Greek empire. The torrent rolled away from the open country; the sultan retired without glory or success from the siege of an Armenian city; the obscure hostilities were continued or suspended with a vicissitude of events; and the bravery of the Macedonian legions renewed the fame of the conqueror of Asia. The name of Alp Arslan, the valiant lion, is expressive of the popular idea of the perfection of man; and the successor of Togrul displayed the fierceness and generosity of the royal animal. (‘ The heads of the horses were as the heads of lions.’ ) He passed the Euphrates at the head of the Turkish cavalry, and entered Caesarea, the metropolis of Cappadocia, to which he had been attracted by the fame and the wealth of the temple of Basil"(vol. iv. 93, 94; compare also p. 95).
\caps1 (3) t\caps0 he next important event was the establishing of the kingdom of Roum in Asia Minor. After a succession of victories and defeats; after being driven once and again from Asia Minor, and compelled to retire beyond its limits; and after subjecting the East to their arms (Gibbon, iv. 95-100) in the various contests for the crown of the Eastern empire, the aid of the Turks was invoked by one party or the other until they secured for themselves a firm foothold in Asia Minor, and established themselves there in a permanent kingdom - evidently with the purpose of seizing upon Constantinople itself when an opportunity should be presented (Gibbon, iv. 100, 101). Of this kingdom of Roum Mr. Gibbon (iv. 101) gives, the following description, and speaks thus of the effect of its establishment on the destiny of the Eastern empire: "Since the first conquests of the caliphs, the establishment of the Turks in Anatolia, or Asia Minor, was the most deplorable loss which the church and empire had sustained. By the propagation of the Moslem faith Soliman deserved the name of Gazi, a holy champion; and his new kingdom of the Romans, or of Roum, was added to the table of Oriental geography. It is described as extending from the Euphrates to Constantinople, from the Black Sea to the confines of Syria; pregnant with mines of silver and iron, of alum and copper, fruitful in grain and wine, and productive of cattle and excellent horses. The wealth of Lydia, the arts of the Greeks, the splendor of the Augustan age, existed only in books and ruins, which were equally obscure in the eyes of the Scythian conquerors. By the choice of the Sultan, Nice, the metropolis of Bithynia, was preferred for his palace and fortress - the seat of the Seljukian dynasty of Roum was planted one hundred miles from Constantinople; and the divinity of Christ was denied and derided in the same temple in which it had been pronounced by the first general synod of the Catholics. The unity of God and the mission of Muhammed were preached in the mosques; the Arabian learning was taught in the schools; the cadis judged according to the law of the Koran; the Turkish manners and language prevailed in the cities; and Turkman camps were scattered over the plains and mountains of Anatolia,"etc.
\caps1 (4) t\caps0 he next material event in the history of the Turkish power was the conquest of Jerusalem. See this described in Gibbon, iv. 102-106. By this the attention of the Turks was turned for a time from the conquest of Constantinople - an event at which the Turkish power all along aimed, and in which they doubtless expected to be ultimately successful. Had they not been diverted from it by the wars connected with the Crusades, Constantinople would have fallen long before it did fall, for it was too feeble to defend itself if it had been attacked.
\caps1 (5) t\caps0 he conquest of Jerusalem by the Turks, and the oppressions which Christians experienced there, gave rise to the Crusades, by which the destiny of Constantinople was still longer delayed. The war of the Crusades was made on the Turks, and as the crusaders mostly passed through Constantinople and Anatolia, all the power of the Turks in Asia Minor was requisite to defend themselves, and they were incapable of making an attack on Constantinople until after the final defeat of the crusaders and restoration of peace. See Gibbon, iv. 106-210.
(6) The next material event in the history of the Turks was the conquest of Constantinople in 1453 ad - an event which established the Turkish power in Europe and completed the downfall of the Roman empire (Gibbon, iv. 333-359).
After this brief reference to the general history of the Turkish power, we are prepared to inquire more particularly whether the symbol in the passage before us is applicable to this series of events. This may be considered in several particulars:
(1) "The time."If the first woe-trumpet referred to the Saracens, then it would be natural that the rise and progress of the Turkish power should be symbolized as the next great fact in history, and as that under which the empire fell. As we have seen, the Turkish power rose immediately after the power of the Saracens had reached its height, and identified itself with the Muhammedan religion; and was, in fact, the next great power that affected the Roman empire, the welfare of the church, and the history of the world. There can be no doubt, therefore, that the time is such as is demanded in the proper interpretation of the symbol.
(2) "the place."We have seen (in the remarks on Rev 9:14) that this was on or near the river Euphrates, and that this power was long forming and consolidating itself on the east of that river before it crossed it in the invasion of Asia Minor. It had spread over Persia, and had even invaded the region of the East as far as the Indies; it had secured, under Togrul, the conquest of Bagdad, and had united itself with the caliphate, and was, in fact, a mighty power "prepared"for conquest before it moved to the west. Thus, Mr. Gibbon (iv. 92) says, "The more rustic, perhaps the wisest, portion of the Turkmans continued to dwell in the tents of their ancestors; and from the Oxus to the Euphrates these military colonies were protected and propagated by their native princes."So again, speaking of Alp Arslan, the son and successor of Togrul, he says (iv. 94), "He passed the Euphrates at the head of the Turkish cavalry, and entered Caesarea, the metropolis of Cappadocia, to which he was attracted by the fame and the wealth of the temple of Basil."If it be admitted that it was intended by John to refer to the Turkish power, it could not have been better represented than as a power that had been forming in the vicinity of that great river, and that was prepared to precipitate itself on the Eastern empire. To one contemplating it in the time of Togrul or Alp Arslan, it would have appeared as a mighty power growing up in the neighborhood of the Euphrates.
(3) "the four angels:""Loose the four angels which are bound."That is, loose the powers which are in the vicinity of the Euphrates, as if they were under the control of four angels. The most natural construction of this would be, that under the mighty power that was to sweep over the world, there were four subordinate powers, or that there were such subdivisions that it might be supposed they were ranged under four angelic powers or leaders. The question is, whether there was any such division or arrangement of the Turkish power, that, to one looking on it at a distance, there would seem to be such a division. In the "History of the Decline and Fall of the Roman Empire"(iv. 100) we find the following statement: "The greatness and unity of the Turkish empire expired in the person of Malek Shah. The vacant throne was disputed by his brother and his four sons; and, after a series of civil wars, the treaty which reconciled the surviving candidates confirmed a lasting separation in the Persian dynasty, the oldest and principal branch of the house of Seljuk. The three younger dynasties were those of Kerman, of Syria, and of Roum; the first of these commanded an extensive, though obscure dominion, on the shores of the Indian Ocean; the second expelled the Arabian princes of Aleppo and Damascus: and the third (our special care) invaded the Roman provinces of Asia Minor. The generous policy of Malek contributed to their elevation; he allowed the princes of his blood, even those whom he had vanquished in the field, to seek new kingdoms worthy of their ambition; nor was he displeased that they should draw away the more ardent spirits who might have disturbed the tranquility of his reign.
As the supreme head of his family and nation, the great Sultan of Persia commanded the obedience and tribute of his royal brethren: the thrones of Kerman and Nice, of Aleppo and Damascus; the atabeks and emirs of Syria and Mesopotamia erected their standards under the shadow of his scepter, and the hordes of Turkmans overspread the plains of Western Asia. After the death of Malek the bands of union and subordination were gradually relaxed and dissolved; the indulgence of the house of Seljuk invested their slaves with the inheritance of kingdoms; and, in the Oriental style, a crowd of princes arose from the dust of their feet."Here it is observable, that, at the period when the Turkman hordes were about to precipitate themselves on Europe, and to advance to the destruction of the Eastern empire, we have distinct mention of four great departments of the Turkish power: the original power that had established itself in Persia, under Malek Shah, and the three subordinate powers that sprung out of that of Kerman, Syria, and Roum. It is observable:
(a)\caps1 t\caps0 hat this occurs at the period when that power would appear in the East as advancing in its conquests to the West;
(b)\caps1 t\caps0 hat it was in the vicinity of the great river Euphrates;
©\caps1 t\caps0 hat it had never before occurred - the Turkish power having been before united as one; and,
(d)\caps1 t\caps0 hat it never afterward occurred - for, in the words of Mr. Gibbon, "after the death of Malek the bands of union and subordination were relaxed and finally dissolved."
It would not be improper, then, to look upon this one mighty power as under the control of four spirits that were held in cheek in the East, and that were "prepared"to pour their energies on the Roman empire.
(4) "the preparation:""Prepared for an hour,"etc. That is, arranged; made ready - as if by previous discipline - for some mighty enterprise. Applied to the Turkmans, this would mean that the preparation for the ultimate work which they executed had been making as that power increased and became consolidated under Togrul, Alp Arslan, and Malek Shah. In its successful strides Persia and the East had been subdued; the caliph at Bagdad had been brought under the control of the sultan; a union had been formed between the Turks and the Saracens; and the sultanies of Kerman, Syria, and Roum had been established embracing together all the countries of the East, and constituting this by far the most mighty nation on the globe. All this would seem to be a work of preparation to do what was afterward done as seen in the visions of John.
(5) "the fact that they were bound:""Which are bound in the great river Euphrates."That is, they were, as it were, restrained and kept back for a long time in that vicinity. It would have been natural to suppose that that vast power would at once move on toward the West to the conquest of the capital of the Eastern empire. Such had been the case with the Huns, the Goths, and the Vandals. But these Turkish hordes had been long restrained in the East. They had subdued Persia. They had then achieved the conquest of India. They had conquered Bagdad, and the entire East was under their control. Yet for a long time they had now been inactive, and it would seem as if they had been bound or restrained by some mighty power from moving in their conquests to the West.
(6) "the material that composed the army:""And the number of the army of the horsemen.""And thus I saw the horses in the vision. And the heads of the horses were as the heads of lions."From this it appears that this vast host was composed mainly of cavalry; and it is hardly necessary to say that this description would apply better to the Turkish hordes than to any other body of invaders known in history. Thus, Mr. Gibbon (vol. iv. p. 94) says, "The myriads of the Turkish horse overspread a frontier of six hundred miles, from Taurus to Arzeroum,"1050 ad. So again, speaking of Togrul (vol. iv. p. 94), "He passed the Euphrates at the head of the Turkish cavalry"(ibid.). So again (vol. iii. p. 95), "Alp Arslan flew to the scene of action at the head of forty thousand horse."1071 a.d. So in the attack of the crusaders on Nice, the capital of the Turkish kingdom of Roum, Mr. Gibbon (vol. iv. p. 127) says of the sultan Soliman: "Yielding to the first impulse of the torrent, he deposited his treasure and family in Nice; retired to the mountains with fifty thousand horse,"etc. And so again (ibid.), speaking of the Turks who rallied to oppose the "strange"invasion of "the Western barbarians,"he says, "The Turkish emirs obeyed the call of loyalty or religion; the Turkman hordes encamped round his standard; and his whole force is loosely stated by the Christians at two hundred, or even three hundred and sixty thousand horse,"1097 a.d. Every student of history knows that the Turks, or Turkmans, in the early periods of their history, were remarkable for their cavalry.
(7) "their numbers:""And the number of the army of the horsemen were two hundred thousand thousand."That is, it was vast, or it was such as to be reckoned by myriads, or by tens of thousands -
(8) "their personal appearance:""Them that sat on them having breastplates of fire, and of jacinth, and brimstone"- as explained above, in a "uniform"of red, and blue, and yellow. This might, undoubtedly, be applicable to other armies besides the Turkish hordes; but the proper question here is, whether it would be applicable to them. The fact of the application of the symbol to the Turks in general must be determined from other points in the symbol which designate them clearly; the only natural inquiry here is, whether this description would apply to the Turkish hosts; for if it would not, that would be fatal to the whole interpretation. On the application of this passage to the Turks Mr. Daubuz justly remarks, that "from their first appearance the Ottomans have affected to wear warlike apparel of scarlet, blue, and yellow - a descriptive trait the more marked from its contrast to the military appearance of the Greeks, Franks, or Saracens contemporarily."Mr. Elliott adds: "It only needs to have seen the Turkish cavalry (as they were before the late innovations), whether in war itself, or in the djerrid war’ s mimicry, to leave an impression of the absolute necessity of some such notice of their rich and varied colorings, in order to give in description at all a just impression of their appearance,"vol. i. p. 481.
(9) "The remarkable appearance of the cavalry:""Having breastplates of fire, and of jacinth, and brimstone; and the heads of the horses were as the heads of lions; and out of their mouths issued fire, and smoke, and brimstone."It was remarked in the exposition of this passage that this is just such a description as would be given of an army to which the use of gunpowder was known, and which made use of it in these wars. Looking now upon a body of cavalry in the heat of an engagement, it would seem, if the cause were not known, that the horses belched forth smoke and sulphurous flame. The only question now is, whether in the warfare of the Turks there was anything which would especially or remarkably justify this description. And here it is impossible not to advert to the historical fact that they were among the first to make use of gunpowder in their wars, and that to the use of this destructive element they owed much of their success and their ultimate triumphs.
The historical truth of this it is necessary now to advert to, and this will be done by a reference to Mr. Gibbon, and to the account which he has given of the final conquest of Constantinople by the Turks. It will be seen how he puts this new instrumentality of war into the foreground in his account; how prominent this seemed to him to be in describing the victories of the Turks; and how probable, therefore, it is that John, in describing an invasion by them, would refer to the "fire and smoke and brimstone,"that seemed to be emitted from the mouths of their horses. As preparatory to the account of the siege and conquest of Constantinople by the Turks, Mr. Gibbon gives a description of the invention and use of gunpowder. "The chemists of China or Europe had found, by casual or elaborate experiments, that a mixture of saltpetre, sulpher, and charcoal produces, with a spark of fire, a tremendous explosion. It was soon observed that if the expansive force were compressed in a strong tube, a ball of stone or iron might be expelled with irresistible add destructive velocity. The precise era of the invention and application of gunpowder is involved in doubtful traditions and equivocal language; yet we may clearly discern that it was known before the middle of the fourteenth century; and that before the end of the same the use of artillery in battles and sieges, by sea and land, was familiar to the states of Germany, Italy, Spain, France, and England. The priority of nations is of small account; none could derive any exclusive benefit from their previous or superior knowledge; and in the common improvement they stood on the same level of relative power and military science.
Nor was it possible to circumscribe the secret within the pale of the church; it was disclosed to the Turks by the treachery of apostates and the selfish policy of rivals; and the sultans had sense to adopt, and wealth to reward, the talents of a Christian engineer. By the Venetians the use of gunpowder was communicated without reproach to the sultans of Egypt and Persia, their allies against the Ottoman power; the secret was soon propagated to the extremities of Asia; and the advantage of the European was confined to his easy victories over the savages of the New World,"vol. iv. p. 291. In the description of the conquest of Constantinople Mr. Gibbon makes frequent mention of their artillery, and of the use of gunpowder, and of its important agency in securing their final conquests, and in the overthrow of the Eastern empire. "Among the implements of destruction he (the Turkish sultan) studied with special care the recent and tremendous discovery of the Latins; and his artillery surpassed whatever had yet appeared in the world. A founder of cannon, a Dane or Hungarian, who had almost starved in the Greek service, deserted to the Moslems, and was liberally entertained by the Turkish sultan. Muhammed was satisfied with the answer to his first question, which he eagerly pressed on the artist: ‘ Am I able to cast a cannon capable of throwing a ball or stone of sufficient size to batter the walls of Constantinople? I am not ignorant of their strength, but, were they more solid than those of Babylon, I could oppose an engine of superior power; the position and management of that engine must be left to your engineers.’ On this assurance a foundry was established at Adrianople; the metal was prepared; and at the end of three months Urban produced a piece of brass ordnance of stupendous and almost incredible magnitude: a measure of twelve palms is assigned to the bore; and the stone bullet weighed above six hundred pounds.
A vacant place before the new palace was chosen for the first experiment; but to prevent the sudden and mischievous effects of astonishment and fear, a proclamation was issued that the cannon would be discharged the ensuing day. The explosion was felt or heard in a circuit of 100 furlongs; the ball, by force of gunpowder, was driven above a mile; and on the spot where it fell it buried itself a fathom deep in the ground,"vol. iv. p. 339. So, in speaking of the siege of Constantinople by the Turks, Mr. Gibbon says of the defense by the Christians (vol. iv. p. 343): "The incessant volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of their musketry and cannon.""The same destructive secret,"he adds, "had been revealed to the Moslems, by whom it was employed with the superior energy of zeal, riches, and despotism. The great cannon of Muhammed has been separately noticed - an important and visible object in the history of the times; but that enormous engine was flanked by two follows almost of equal magnitude; the long order of the Turkish artillery was pointed against the walls; fourteen battories thundered at once on the most accessible places; and of one of these it is ambiguously expressed that it was mounted with one hundred and thirty guns, or that it discharged one hundred and thirty bullets,"vol. iv. pp. 343, 344.
Again: "The first random shots were productive of more sound than effect; and it was by the advice of a Christian that the engineers were taught to level their aim against the two opposite sides of the salient angles of a bastion. However imperfect, the weight and repetition of the fire made some impression on the walls,"vol. iv. p. 344. And again: "A circumstance that distinguishes the siege of Constantinople is the reunion of the ancient and modern artillery. The cannon were intermingled with the mechanical engines for casting stones and darts, the bullet and the battering-ram were directed against the same walls; nor had the discovery of gunpowder superseded the use of the liquid and inextinguishable fire,"vol. iv. p. 344. So again, in the description of the final conflict when Constantinople was taken, Mr. Gibbon says, "From the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides; and the camp and city, the Greeks and the Turks, were involved in a cloud of smoke which could only be dispelled by the final deliverance or destruction of the Roman empire,"vol. iv. p. 350. Assuredly, if such was the fact in the conquests of the Turks, it was not unnatural in one who was looking on these warriors in vision to describe them as if they seemed to belch out "fire and smoke and brimstone."If Mr. Gibbon had designed to describe the conquest of the Turks as a fulfillment of the prediction, could he have done it in a style more clear and graphic than what he has employed? If this had occurred in a Christian writer, would it not have been charged on him that he had shaped his facts to meet his notions of the meaning of the prophecy?
(10) the statement that "their power was in their mouth, and in their tails,"Rev 9:19. The former part of this has been illustrated. The inquiry now is, what is the meaning of the declaration that "their power was in their tails?"In Rev 9:19 their tails are described as resembling "serpents, having heads,"and it is said that "with them they do hurt."See the notes on that verse. The allusion to the "serpents"would seem to imply that there was something in the horses’ tails, as compared with them, or in some use that was made of them, which would make this language proper; that is, that their appearance would so suggest the idea of death and destruction, that the mind would easily imagine they were a bundle of serpents. The following remarks may show how applicable this was to the Turks:
(a) In the Turkish hordes there was something, whatever it was, that naturally suggested some resemblance to serpents. Of the Turkmans when they began to spread their conquests over Asia, in the eleventh century, and an effort was made to rouse the people against them, Mr. Gibbon makes the following remark: "Massoud, the son and successor of Mahmoud, had too long neglected the advice of his wisest Omrahs. ‘ Your enemies’ (the Turkmans), they repeatedly urged, ‘ were in their origin a swarm of ants; they are now little snakes; and unless they be instantly crushed, they will acquire the venom and magnitude. of serpents,"vol. iv. p. 91.
(b) It is a remarkable fact that the horse’ s tail is a well-known Turkish standard - a symbol of office and authority. "The pashas are distinguished, after a Tartar custom, by three horsetails on the side of their tents, and receive by courtesy the title of beyler beg, or prince of princes. The next in rank are the pashas of two tails, the beys who are honored with one tail"- Edin. Ency. (art. "Turkey"). In the times of their early warlike career the principal standard was once lost in battle, and the Turkman commander, in default, cut off his horse’ s tail, lifted it on a pole, made it the rallying ensign, and so gained the victory. So Tournefort in his Travels states. The following is Ferrario’ s account of the origin of this ensign: "An author acquainted with their customs says, that a general of theirs, not knowing how to rally his troops that had lost their standards, cut off a horse’ s tail, and fixed it to the end of a spear; and the soldiers rallying at that signal, gained the victory."
He adds further, that whereas "on his appointment a pasha of the three tails used to receive a drum and a standard, now for the drum there have been substituted three horses’ tails, tied at the end of a spear, round a gilded haft. One of the first officers of the palace presents him these three tails as a standard"(Elliott, vol. i. pp. 485, 486). This remarkable standard or ensign is found only among the Turks, and, if there was an intended reference to them, the symbol here would be the proper one to be adopted. The meaning of the passage where it is said that "their power is in their tails"would seem to be, that their tails were the symbol or emblem of their authority - as in fact the horse’ s tail is in the appointment of a pasha. The image before the mind of John would seem to have been, that he saw the horses belching out fire and smoke, and, what was equally strange, he saw that their power of spreading desolation was connected with the tails of horses. Anyone looking on a body of cavalry with such banners or ensigns would be struck with this unusual and remarkable appearance, and would speak of their banners as concentrating and directing their power. The above engraving, representing the standard of a Turkish pasha, will illustrate the passage before us.
(11) the number slain, Rev 9:18. That is said to have been "the third part of men."No one in reading the accounts of the wars of the Turks, and of the ravages which they have committed, would be likely to feel that this is an exaggeration. It is not necessary to suppose that it is literally accurate, but it is such a representation as would strike one in looking over the world, and contemplating the effect of their invasions. If the other specifications in the symbol are correct, there would be no hesitation in admitting the propriety of this.
(12) the time of the continuance of this power. This is a material, and a more difficult point. It is said Rev 9:15 to be "an hour, and a day, and a month, and a year"; that is, as explained, three hundred and ninety-one years, and the portion of a year indicated by the expression "an hour"; to wit, an additional twelfth or twenty-fourth part of a year. The question now is, whether, supposing the time to which this reaches to be the capture of Constantinople, and the consequent downfall of the Roman empire - the object, in view in this series of visions - in reckoning back from that period for 391 years, we should reach an epoch that would properly denote the moving forward of this power toward its final conquest; that is, whether there was any such marked epoch that, if the 391 years were added to it, it would reach the year of the conquest of Constantinople, 1453 a.d. The period that would be indicated by taking the number 391 from 1453 would be 1062 - and that is the time in which we are to look for the event referred to. This is on the supposition that the year consisted of 360 days, or twelve months of thirty days each. If, however, instead of this, we reckon 365 days and six hours, then the length of time would be found to amount to 396 years and 106 days.
This would make the time of the "loosening of the angels,"or the moving forward of this power, to be 1057 a.d. In the uncertainty on this point, and in the unsettled state of ancient chronology, it would, perhaps, be vain to hope for minute accuracy, and it is not reasonable to demand it of an interpreter. On any fair principle of interpretation it would be sufficient if at about one of these periods - 1062 a.d. or 1057 ad - there was found such a definite or strongly marked event as would indicate a movement of the hitherto restrained power toward the West. This is the real point, then, to be determined. Now, in a common work on chronology I find this record: "1055 a.d., Turks reduce Bagdad, and overturn the empire of the caliphs."In a work still more important to our purpose (Gibbon, iv. 92, 93), under the date of 1055 a.d., I find a series of statements which will show the propriety of referring to that event as the one by which this power, so long restrained, was "let loose"; that is, was placed in such a state that its final conquest of the Eastern empire certainly followed.
The event was the union of the Turkish power with the caliphate in such a way that the sultan was regarded as "the temporal lieutenant of the vicar of the prophet."Of this event Mr. Gibbon gives the following account. After mentioning the conversion of the Turks to the Moslem faith, and especially the zeal with which the son of Seljuk had embraced that faith, he proceeds to state the manner in which the Turkish sultan Togrul came in possession of Bagdad, and was invested With the high office of the "temporal lieutenant of the vicar of the prophet."There were two caliphs, those of Bagdad and Egypt, and "the sublime character of the successor of the prophet"was "disputed"by them, iv. 93. Each of them became "solicitous to prove his title in the judgment of the strong though illiterate barbarians."Mr. Gibbon then says, "Mahmoud the Gaznevide had declared himself in favor of the line of Abbas; and had treated with indignity the robe of honor which was presented by the Fatimite ambassador. Yet the ungrateful Hashemite had changed with the change of fortune; he applauded the victory of Zendecan, and named the Seljukian sultan his temporal vicegerent over the Moslem world. As Togrul executed and enlarged this important trust, he was called to the deliverance of the caliph Cayem, and obeyed the holy summons, which gave a new kingdom to his arms. In the palace of Bagdad the commander of the faithful still slumbered, a venerable phantom. His servant or master, the prince of the Bowides, could no longer protect him from the insolence of meaner tyrants; and the Euphrates and the Tigris were oppressed by the revolt of the Turkish and Arabian emirs.
The presence of a conqueror was implored as a blessing; and the transient mischiefs of fire and sword were excused as the sharp but salutary remedies which alone could restore the health of the republic. At the head of an irresistible force the sultan of Persia marched from Hamadan; the proud were crushed, the prostrate were spared; the prince of the Bowides disappeared; the heads of the most obstinate rebels were laid at the feet of Togrul; and he inflicted a lesson of obedience on the people of Mosul and Bagdad. After the chastisement of the guilty, and the restoration of peace, the royal shepherd accepted the reward of his labors; and a solemn comedy represented the triumph of religious prejudice over barbarian power. The Turkish sultan embarked on the Tigris, landed at the gate of Racca, and made his public entry on horseback. At the palace gate he respectfully dismounted, and walked on foot preceded by his emirs without arms.
The caliph was seated behind his black veil; the black garment of the Abbassides was cast over his shoulders, and he held in his hand the staff of the Apostle of God. The conqueror of the East kissed the ground, stood some time in a modest posture, and was led toward the throne by the vizier and an interpreter. After Togrul had seated himself on another throne, his commission was publicly read, which declared him the temporal lieutenant of the vicar of the prophet. He was successively invested with seven robes of honor, and presented with seven slaves, the natives of the seven climates of the Arabian empire. His mystic veil was perfumed with musk; two crowns were placed on his head; two scimetars were girded to his side, as the symbols of a double reign over the East and West. Their alliance was cemented by the marriage of Togrul’ s sister with the successor of the prophet,"iv. 93, 94. This event, so described, was of sufficient importance, as constituting a union of the Turkish power with the Moslem faith, as making it practicable to move in their conquests toward the West, and as connected in its ultimate results with the downfall of the Eastern empire, to make it an epoch in the history of nations. In fact, it was the point which one would have particularly looked at, after describing the movements of the Saracens (Rev 9:1-11), as the next event that was to change the condition of the world.
Happily we have also the means of fixing the exact date of this event, so as to make it accord with singular accuracy with the period supposed to be referred to. The general time specified by Mr. Gibbon is 1055 a.d. This, according to the two methods referred to of determining the period embraced in the "hour, and day, and month, and year,"would reach, if the period were 391 years, to 1446 a.d.; if the other method were referred to, making it 396 years and 106 days to 1451 a.d., with 106 days added, within less than two years of the actual taking of Constantinople. But there is a more accurate calculation as to the time than the general one thus made. In vol. iv. 93 Mr. Gibbon makes this remark: "Twenty-five years after the death of Basil his successors were suddenly assaulted by an unknown race of barbarians, who united the Scythian valor with the fanaticism of new proselytes, and the art and riches of a powerful monarchy."
He then proceeds (pp. 94ff) with an account of the invasions of the Turks. In vol. iii. 307 we have an account of the death of Basil. "In the sixty-eighth year of his age his martial spirit urged him to embark in person for a holy war against the Saracens of Sicily; he was prevented by death, and Basil, surnamed the slayer of the Bulgarians, was dismissed from the world, with the blessings of the clergy and the curses of the people."This occurred 1025 a.d. "Twenty-five years"after this would make 1050 a.d. To this add the period here referred to, and we have respectively, as above, the years 1446 a.d., or 1451 a.d., and 106 days. Both periods are near the time of the taking of Constantinople and the downfall of the Eastern empire (1453 a.d.), and the latter strikingly so; and, considering the general nature of the statement of Mr. Gibbon, and the great indefiniteness of the dates in chronology, may be considered as remarkable. - But we have the means of a still more accurate calculation.
It is by determining the exact period of the investiture of Togrul with the authority of caliph, or as the "temporal lieutenant of the vicar of the prophet."The time of this investiture, or coronation, is mentioned by Abulfeda as occurring on the 25th of Dzoulcad, in the year of the Hegira 449; and the date of Elmakin’ s narrative, who has given an account of this, perfectly agrees with this. Of this transaction Elmakin makes the following remark: "There was now none left in Irak or Chorasmia who could stand before him."The importance of this investiture will be seen from the charge which the caliph is reported by Abulfeda to have given to Togrul on this occasion: "The caliph commits to your care all that part of the world which God has committed to his care and dominion; and entrusts to thee, under the name of vicegerent, the guardianship of the pious, faithful, and God-serving citizens."The exact time of this investiture is stated by Abulfeda, as above, to be the 25th of Dzoulcad, A.H. 449.
Now, reckoning this as the time, and we have the following result: The 25th of Dzoulcad, A.H. 449, would answer to February 2, 1058 a.d. From this to May 29, 1453, the time when Constantinople was taken, would be 395 years and 116 days. The prophetic period, as above, is 396 years and 106 days - making a difference only of 1 year and 10 days - a result that cannot but be considered as remarkable, considering the difficulty of fixing ancient dates. Or if, with Mr. Elliott (i. 495-499), we suppose that the time is to be reckoned from the period when the Turkman power went forth from Bagdad on a career of conquest, the reckoning should be from the year of the Hegira 448, the year before the formal investiture, then this would make a difference of only 24 days. The date of that event was the 10th of Dzoulcad, A.H. 448. That was the day in which Togrul with his Turkmans, now the representative and head of the power of Islamism, quitted Bagdad to enter on a long career of war and conquest. "The part allotted to Togrul himself in the fearful drama soon to open against the Greeks was to extend and establish the Turkman dominion over the frontier countries of Irak and Mesopotamia, that so the requisite strength might be attained for the attack ordained of God’ s counsels against the Greek empire. The first step to this was the siege and capture of Moussul; his next of Singara. Nisibis, too, was visited by him; that frontier fortress that had in other days been so long a bulwark to the Greeks. Everywhere victory attended his banner - a presage of what was to follow."
Reckoning from that time, the coincidence between the period that elapsed from that, and the conquest of Constantinople, would be 396 years and 130 days - a period that corresponds, with only a difference of 24 days, with that specified in the prophecy according to the explanation already given. It could not be expected that a coincidence more accurate than this could be made out on the supposition that the prophecy was designed to refer to these events; and if it did refer to them, the coincidence could have occurred only as a prediction by Him who sees with perfect accuracy all the future.
(13) The effect. This is stated, in Rev 9:20-21, to be that those who survived these plagues did not repent of their wickedness, but that the abominations which existed before still remained. In endeavoring to determine the meaning of this, it will be proper, first, to ascertain the exact sense of the words used, and then to inquire whether a state of things existed subsequent to the invasions of the Turks which corresponded with the description here:
(a) The explanation of the language used in Rev 9:20-21.
The rest of the men - That portion of the world on which these plagues did not come. One third of the race, it is said, would fall under these calamities, and the writer now proceeds to state what would be the effect on the remainder. The language used - "the rest of the people"- is not such as to designate with certainty any particular portion of the world, but it is implied that the things mentioned were of very general prevalence.
Which were not killed by these plagues - The two-thirds of the race which were spared. The language here is such as would be used on the supposition that the crimes here referred to abounded in all those regions which came within the range of the vision of the apostle.
Yet repented not of the works of their hands - To wit, of those things which are immediately specified.
That they should not worship devils - Implying that they practiced this before. The word used here -
And idols of gold, and silver, ... - Idols were formerly, as they are now in pagan lands, made of all these materials. The most costly would, of course, denote a higher degree of veneration for the god, or greater wealth in the worshipper, and all would be employed as symbols or representatives of the gods whom they adored. The meaning of this passage is, that there would prevail, at that time, what would be properly called idolatry, and that this would be represented by the worship paid to these images or idols. It is not necessary to the proper understanding of this, to suppose that the images or idols worshipped were acknowledged pagan idols, or were erected in honor of pagan gods, as such. All that is implied is, that there would be such images -
Which neither can see, nor hear, nor walk - The common representation of idol-worship in the Scriptures, to denote its folly and stupidity. See Ps. 115; compare Isa 44:9-19.
Neither repented they of their murders - This implies that, at the time referred to, murders would abound; or that the times would be characterized by what deserved to be called murder.
Nor of their sorceries - The word rendered "sorceries"-
Nor of their fornication - Implying that this would be a prevalent sin in the times referred to, and that the dreadful plagues which are here predicted would make no essential change in reference to its prevalence.
Nor of their thefts - Implying that this, too, would be a common form of iniquity. The word used here -
(b) The next point then is, the inquiry whether there was any such state of things as is specified here existing in the time of the rise of the Turkish power, and in the time of the calamities which that formidable power brought upon the world. There are two things implied in the statement here:
(1)\caps1 t\caps0 hat these things had an existence before the invasion and destruction of the Eastern empire by the Turkish power; and,
(2)\caps1 t\caps0 hat they continued to exist after that, or were not removed by these fearful calamities.
The supposition all along in this interpretation is, that the eye of the prophet was on the Roman world, and that the design was to mark the various events which would characterize its future history. We look, then, in the application of this, to the state of things existing in connection with the Roman power, or that portion of the world which was then pervaded by the Roman religion. This will make it necessary to institute an inquiry whether the things here specified prevailed in that part of the world before the invasions of the Turks, and the conquest of Constantinople, and whether the judgments inflicted by that formidable Turkish invasion made any essential change in this respect:
(1) The statement that they worshipped devils; that is, as explained, demons, or the deified souls of people. Homage rendered to the spirits of departed people, and substituted in the place of the worship of the true God, would meet all that is properly implied here. We may refer, then, to the worship of saints in the Roman Catholic communion as a complete fulfillment of what is here implied in the language used by John. The fact cannot be disputed that the invocation of saints took the place, in the Roman Catholic communion, of the worship of sages and heroes in pagan Rome, and that the canonization of saints took the place of the ancient deification of heroes and public benefactors. The same kind of homage was rendered to them; their aid was invoked in a similar manner, and on similar occasions; the effect on the popular mind was substantially the same; and the one interfered as really as the other with the worship of the true God. The decrees of the seventh general council, known as the second council of Nice, 787 a.d., authorized and established the worshipping (
This occurred after the exciting scenes, the debates, and the disorders produced by the Iconoclasts, or image-breakers, and after the most careful deliberation on the subject. In that celebrated council it was decreed, according to Mr. Gibbon (iii. 341), "unanimously,""that the worship of images is agreeable to Scripture and reason, to the fathers and councils of the church; but they hesitate whether that worship be relative or direct; whether the Godhead and the figure of Christ be entitled to the same mode of adoration."This worship of the "saints,"or prayer to the saints, asking for their intercession, it is well known, has from that time everywhere prevailed in the papal communion. Indeed, a large part of the actual prayers offered in their services is addressed to the Virgin Mary. Mr. Maitland, "the able and learned advocate of the Dark Ages,"says, "The superstition of the age supposed the glorified saint to know what was going on in the world; and to feel a deep interest, and to possess a considerable power, in the church militant on earth. I believe that they who thought so are altogether mistaken; and I lament, abhor, and am amazed at the superstition, blasphemies, and idolatries, which have grown out of that opinion"(Elliott, ii. p. 10).
As to the question whether this continued after the judgments brought upon the world by the hordes "loosed on the Euphrates,"or whether they repented and reformed on account of the judgments, we have only to look into the Roman Catholic religion everywhere. Not only did the old practice of "daemonolatry,"or the worship of departed saints, continue, but new "saints"have been added to the number, and the list of those who are to receive this homage has been continually increasing. Thus, in the year 1460, Catharine of Sienna was canonized by Pope Pius II; in 1482, Bonaventura; the blasphemer, by Sixtus IV; in 1494, Anselm by Alexander VI. Alexander’ s bull, in language more pagan than Christian, avows it to be the pope’ s duty thus to choose out, and to hold up the illustrious dead, as their merits claim, for adoration and worship.
\caps1 (2) t\caps0 he statement that idolatry was practiced, and continued to be practiced, after this invasion: "Repented not that they should not worship idols of gold, silver, and brass."On this point, perhaps it would be sufficient to refer to what has been already noticed in regard to the homage paid to the souls of the departed; but it may be further and more clearly illustrated by a reference to the worship of images in the Roman Catholic communion. Anyone familiar with church history will recollect the long conflicts which prevailed respecting the worship of images; the establishment of images in the churches; the destruction of images by the "Iconoclasts"; and the debars on the subject by the council at Hiera; and the final decision in the second council of Nice, in which the propriety of image-worship was affirmed and established. See, on this subject, Bowers’ History of the Popes, ii. 98ff, 144ff; Gibbon, vol. iii. pp. 322-341.
The importance of the question respecting image-worship may be seen from the remarks of Mr. Gibbon, iii. 322. He speaks of it as "a question of popular superstition which produced the revolt of Italy, the temporal power of the popes, and the restoration of the Roman empire in the West."A few extracts from Mr. Gibbon - who may be regarded as an impartial witness on this subject - will show what was the popular belief, and will confirm what is said in the passage before us in reference to the prevalence of idolatry. "The first introduction of a symbolic worship was in the veneration of the cross, and of relics. The saints and martyrs, when intercession was implored, were seated on the right hand of God; but the gracious, and often supernatural favors, which, in the popular belief, were showered round their tombs, conveyed an unquestionable sanction of the devout pilgrims who visited, and touched, and kissed these lifeless remains, the memorials of their merits and sufferings. But a memorial, more interesting than the skull or the sandals of a departed worthy, is a faithful copy of his person and features delineated by the arts of painting or sculpture. In every age such copies, so congenial to human feelings, have been cherished by the zeal of private friendship or public esteem; the images of the Roman emperors were adored with civil and almost religious honors; a reverence, less ostentatious, but more sincere, was applied to the statues of sages and patriots; and these profane virtues, these splendid sins, disappeared in the presence of the holy people who had died for their celestial and everlasting country.
At first the experiment was made with caution and scruple, and the venerable pictures were discreetly allowed to instruct the ignorant, to awaken the cold, and to gratify the prejudices of the pagan proselytes. By a slow, though inevitable progression, the honors of the original were transferred to the copy; the devout Christian prayed before the image of a saint, and the pagan rites of genuflexion, luminaries, and incense again stole into the Catholic Church. The scruples of reason or piety were silenced by the strong evidence of visions and miracles; and the pictures which speak, and move, and bleed, must be endowed with a divine energy, and may be considered as the proper objects of religious adoration. The most audacious pencil might tremble in the rash attempt of defining, by forms and colors, the infinite Spirit, the eternal Father, who pervades and sustains the universe. But the superstitious mind was more easily reconciled to paint and worship the angels, and above all, the Son of God, under the human shape, which on earth they have condescended to assume.
The Second Person of the Trinity had been clothed with a real and mortal body, but that body had ascended into heaven; and had not some similitude been presented to the eyes of his disciples, the spiritual worship of Christ might have been obliterated by the visible relies and representations of the saints. A similar indulgence was requisite, and propitious, for the Virgin Mary; the place of her burial was unknown; and the assumption of her soul and body into heaven was adopted by the credulity of the Greeks and Latins. The use, and even the worship of images, was firmly established before the end of the sixth century; they were fondly cherished by the warm imagination of the Greeks and Asiatics; the Pantheon and the Vatican were adorned with the emblems of a new superstition; but this semblance of idolatry was more coldly entertained by the rude barbarians and the Arian clergy of the West,"vol. iii. p. 323.
Again: "Before the end of the sixth century these images, made without hands (in Greek it is a single word -
Poole -> Rev 8:1; Rev 8:2; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:8; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:12; Rev 8:13; Rev 9:1; Rev 9:2; Rev 9:3; Rev 9:4; Rev 9:5; Rev 9:6; Rev 9:7; Rev 9:8; Rev 9:9; Rev 9:10; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:14; Rev 9:15; Rev 9:16; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:20; Rev 9:21
Poole: Rev 8:1 - -- Rev 8:1 The seventh seal opened.
Rev 8:2 Seven angels receive seven trumpets.
Rev 8:3-5 An angel presenteth the prayers of the saints with i...
Rev 8:1 The seventh seal opened.
Rev 8:2 Seven angels receive seven trumpets.
Rev 8:3-5 An angel presenteth the prayers of the saints with incense
on the golden altar before the throne.
Rev 8:6-13 Four of the angels sound their trumpets, and great
plagues severally follow.
And when he that is, the Lamb, mentioned Rev 5:7 , who took the book out of the hand of him that sat upon the throne, the book of God’ s counsels, and had now revealed mysteriously to John what should come to pass (under all the pagan emperors) to the church of Christ, until the time of Constantine the Great, who, (as was said), about the year 325, had settled the Christian religion, and shut up all the idols’ temples, having conquered the apostate Licinius.
Had opened the seventh seal he cometh now to open the seventh seal, that is, to reveal to John what should be in the succeeding time of the church to the end of the world.
There was silence in heaven about the space of half an hour: but before the great evils should break out, which were to come to pass in this time, there was in the church a rest for a small time; for from the year 317, when Constantine bare the greatest sway in the empire, or 325, when he had got a full victory over Licinius, the church had a great peace for a little time, till 339, when the empire being divided, and Constantius having the eastern part, and Constans the western, (both sons of Constantine), Constanius, being an Arian, (who denied the Godhead of Christ), began again to persecute the Christians; and after him Julian, who apostatized to paganism. But after him they had a little further respite to the year 395, when Theodosius died, and the Christians’ quiet died with him. I rather choose to interpret this thus, than with those who understand the
silence in heaven of a silence in the third heavens, in allusion to the Jewish order; who, though they sung during the time of the sacrifice, and played upon instruments of music all that time, yet kept silence while the incense was offering. For (as divers have noted) it seemeth hard to judge, that in this Revelation there should be no mention of that short truce which the church had during the reign of Constantine, and for a small time after.

Poole: Rev 8:2 - -- The seven angels which stood before God the seven mentioned hereafter, which blew with the trumpets; for we presently read, that
seven trumpets wer...
The seven angels which stood before God the seven mentioned hereafter, which blew with the trumpets; for we presently read, that
seven trumpets were given to them. Trumpets were used to call the people together, to proclaim festivals, and in war. The use of these trumpets we shall hereafter read, which was to proclaim the will and counsels of God, as to things to come.

Poole: Rev 8:3 - -- And another angel came by this angel I understand Christ, as do many very valuable authors; nor, indeed, can what is said of this angel agree to any ...
And another angel came by this angel I understand Christ, as do many very valuable authors; nor, indeed, can what is said of this angel agree to any other but him, who is called an Angel, Gen 48:16 , and the Angel of the covenant, Mal 3:1 . Here is a manifest allusion to the order of the Jewish worship; they had an altar of incense, Exo 30:1 , upon which the high priest was to burn incense every morning and evening, Rev 8:7,8 . Whilst the priest was burning incense, as appears, Luk 1:10 , the people, were without, praying. Christ is here represented as
having a golden censer The high priest’ s censer amongst the Jews was of brass; but he was a more excellent High Priest.
And there was given unto him much incense by which is meant the infinite merit of his death, to be offered up by himself (who is the golden altar) with the prayers of all his saints. By all this Christ is represented to us, as interceding for his saints that were to live after this time, during all troubles that were immediately to begin, and to follow on, during the reign of antichrist.

Poole: Rev 8:4 - -- This only denotes the acceptableness of Christ’ s intercession, and God’ s people’ s prayers, through the virtue of that intercession...
This only denotes the acceptableness of Christ’ s intercession, and God’ s people’ s prayers, through the virtue of that intercession, unto God.

Poole: Rev 8:5 - -- I doubt not but by fire here, is to be understood the wrath of God, often in holy writ compared to fire, poured out upon the Roman empire, or the v...
I doubt not but by fire here, is to be understood the wrath of God, often in holy writ compared to fire, poured out upon the Roman empire, or the visible church. Upon which followed great judgments, and confusions, and tumults, expressed here, or ushered in, as before, Rev 6:1 , with
thunderings which being here more generally mentioned, are by and by more particularly expressed.

Poole: Rev 8:6 - -- The angels are God’ s ministers, by which he bringeth his counsels to pass in the world: they hearing the thunderings and voices, knew the...
The angels are God’ s ministers, by which he bringeth his counsels to pass in the world: they hearing the thunderings and voices, knew the time was come when they were to begin the execution of God’ s judgments upon the earth; the execution of which was intrusted to them, and they are therefore set out (though they be always ready) after the manner of men, preparing themselves to execute what God had intrusted them with the execution of.

Poole: Rev 8:7 - -- The first angel sounded the first of the seven angels to whom the seven trumpets were given, Rev 8:2 , began to execute his commission; the consequen...
The first angel sounded the first of the seven angels to whom the seven trumpets were given, Rev 8:2 , began to execute his commission; the consequents of which were
hail and fire mingled with blood, cast upon the earth: by which some understand the primitive church’ s persecutions by the Jews and the heathen emperors; but these were over. Some understand God’ s revenge upon the Jews; but this also was taken some hundreds of years since. Some understand unseasonable weather in many parts of the world; but we read nothing like this in history. Some understand contests happening in the church; others understand heresies. But I cannot but rather agree with the reverend Mr. Mede, who expounds it of great troubles, and blood, and slaughter which should happen; and thinks that this prophecy began to be fulfilled about the death of Theodosius, Anno 395. For in this very year (saith he) Alaricus the king of the Goths brake into Macedonia, with a great army went into Thessalia, and so into Achaia, Peloponnesus, Corinth, Argos, Sparta, burning, wasting, and ruining all places; and so went on till the year 400; then fell upon the eastern empire, and committed the same outrages in Dalmatia and Hungary; then went into Stiria and Bavaria, thence into Italy and to Venice. After this, in the year 404, these barbarous nations invaded Italy, and took divers places. In the year 406 the Vandals and Alans, with many others, invaded France, Spain, and Africa: all which he proveth from the testimony of Jerome, Ep. 3. 11. This he judgeth the effect of the first angel’ s sounding, and to have been signified by the hail and fire mingled with blood, consonant to other scriptures. Isaiah, Isa 28:2 , compareth Shalmaneser to a storm of hail; and, Isa 30:30 , he so likeneth the ruin to come upon the Assyrians. By the
trees burnt up are (saith he) the great and rich men to be understood, ordinarily in Scripture compared to trees, Isa 2:13 14:8 Zec 11:2 ; and by the
green grass the ordinary common people. Thus he judgeth the effects of this first trumpet’ s sounding to have been determined in fifteen years, viz. from the year 395 to 410.

Poole: Rev 8:8 - -- There is a great variety of senses also about this
mountain of fire cast into the sea Some by it understand things happening in Judea; but this h...
There is a great variety of senses also about this
mountain of fire cast into the sea Some by it understand things happening in Judea; but this had been not to have showed John the things which should be, but which had been. Others will have the devil understood; others, the power of the Roman empire; others, some great war stirred up amongst people; others, some notable heresy or heretic; others, some famous persons in the church: but I most like Mr. Mede’ s notion again here, who understands by this mountain, Rome, the seat of the western empire; great cities being called mountains in Scripture phrase, Isa 37:24 Jer 51:25 .
And the third part of the sea became blood: this phrase speaks only the great effusion of blood upon the taking of Rome by its enemies.

Poole: Rev 8:9 - -- Phrases all signifying the miserable catastrophe that should follow the destruction of this city, by the slaughter of men, the ruin of houses and to...
Phrases all signifying the miserable catastrophe that should follow the destruction of this city, by the slaughter of men, the ruin of houses and towns in Italy, &c. History (as Mr. Mede showeth) excellently agreeth with this. In the year 410, Rome was taken by Alaricus; this was followed with great devastations both in France and Spain. Honorius, to recover the empire, was glad to give the Goths a seat and government in France, and the Burgundians and Vandals a place near unto the river Rhone; and, Anno 415, to the Vandals a place in Spain; and, Anno 455, Rome was again taken by Gensericus the Vandal, who divided the whole empire into ten kingdoms:
1. That of the Britrons, ruled by Vortimer.
2. The Saxons, ruled by Hengist.
3. The Franks, ruled by Childeric.
4. The Burgundians, ruled by Gundericus.
5. The Visigoths, ruled by Theodoricus II.
6. The Alans and Suevi, ruled by Riciarius.
7. The Vandals, ruled by Gensericus.
8. The Germans, ruled by Sumanus.
9. The Ostrogoths, ruled by Theodemirus.
10. The Grecians, ruled by Marcianus.
This is the sum of what Mr. Mede saith, and to this tract of time, between the years 410 and 455, the second trumpet seemeth to relate.

Poole: Rev 8:10 - -- There fell a great star from heaven: stars, in their metaphorical notion, signify some eminent persons in the state, or in the church; accordingly in...
There fell a great star from heaven: stars, in their metaphorical notion, signify some eminent persons in the state, or in the church; accordingly interpreters are divided in their senses; some thinking that it is meant of a political star, some eminent civil governor, and apply it to Caesar Augustulus, who, about the year 480, was forced to give over the empire, by Odoacer; of him Mr. Mede understands this prophecy. Others understand it of some ecclesiastical star, who apostatized, and apply it to Pelagius. I do rather incline to those who apply it to some ecclesiastical star; and Pelagius might be pointed at, as probably as any other in these times, for he was a great professor, and so burned
as a lamp. And it fell upon the third part of the rivers, and upon the fountains of waters and did corrupt a great part of the church.

Poole: Rev 8:11 - -- His doctrine was as bitter as wormwood; and he was the ruin of many souls. But if any do rather choose to understand it of a political star, Mr. Med...
His doctrine was as bitter as wormwood; and he was the ruin of many souls. But if any do rather choose to understand it of a political star, Mr. Mede’ s notion bids as fair for the sense as any, because the western empire determined in Augustulus, and he reigned but a very short time; and he was a prince of many sorrows and afflictions, and many perished with him in those sorrows and afflictions which he underwent. Whether we understand it of some eminent political magistrate, (such was Augustulus), or some eminent light in the church, (such was Pelagius), they both fell about this time, the one from his terrene dignity, the other spiritually from the honour he had in the church; and many fell with them, either in a civil or in a spiritual sense.

Poole: Rev 8:12 - -- Interpreters (setting aside one or two, who conceit the Revelation is nothing but a repetition of things that happened in Judea before John’ s ...
Interpreters (setting aside one or two, who conceit the Revelation is nothing but a repetition of things that happened in Judea before John’ s time) generally agree, that the period of time to which this prophecy relates, is from the year 480, when the western empire ceased. The history of the age next following, both relating to civil and ecclesiastical things, doth so fit this prophecy, that interpreters are much divided about the sense of it, whether it be to be understood of the miseries befalling the Roman empire or the church in that time; for, as great princes in the former, so great lights in the latter, are metaphorically expressed in Scripture under the notions of the sun, moon, and stars, in regard of the great influence they have upon men, as those luminaries of heaven have upon the earth. Mr. Mede understands it of political magistrates, here expressed (as in Joseph’ s dream) by the sun, moon, and stars: and to show us how the event fitted the prophecy, he tells us out of the best authors, that when Odoacer had routed Augustulus, and turned him out of the empire, himself ruled Rome under the title of a king sixteen years, and destroyed all their old magistracy, but after two years restored it. That Theodoricus, following him in the government of Italy, restored all their rights again, which so continued under three kings (all Goths) for near fifty years. But after the year 546, Rome was taken and burnt once and again, and a third part of it demolished by Totilas. Others understand it of Pelagius, or some famous heretic in that time. But to speak freely, the words of the prophecy, and the histories we have, rather agree to Mr. Mede’ s sense; for (except Pelagius, who began about the year 406) we read of none in this age to whom the words of this prophecy will agree in any good sense.

Poole: Rev 8:13 - -- This verse is but an introduction to the other three angels sounding, declaring that the times which were to follow would be much more full of miser...
This verse is but an introduction to the other three angels sounding, declaring that the times which were to follow would be much more full of miseries and woes
to the inhabitants of the earth by which I understand all those countries which lately were subject to the Roman empire. Others understand the more earthy, unsound, hypocritical part of the church. The
woe is thrice repeated, either to show the greatness of the calamities, or rather correspondently to the number of the angels yet to sound.

Poole: Rev 9:1 - -- Rev 9:1 At the sounding of the fifth angel a star falleth from
heaven, to whom is given the key of the bottomless pit,
Rev 9:2-11 he opens the ...
Rev 9:1 At the sounding of the fifth angel a star falleth from
heaven, to whom is given the key of the bottomless pit,
Rev 9:2-11 he opens the pit, and there come forth locusts like
scorpions, who have power to hurt men for a time.
Rev 9:12 The first woe past.
Rev 9:13-21 At the sounding of the sixth angel four angels which
were bound are loosed, and bring great plagues on the
earth for a limited time.
And the fifth angel sounded the fifth of the seven angels mentioned Rev 8:2 , to whom were given seven trumpets. It denoteth the beginning of a new period of calamities and miseries to the earth, or to the church.
And I saw a star fall from heaven unto the earth: what this star falling from heaven means, is not easy to resolve. Those who think it the devil, once a star, but fallen, forget that John is not here told a story of what was in the beginning of the world, but what should be, and that five hundred years after Christ’ s coming. And the same reason holds against those who think those seditious persons are meant, who did so much mischief in and about Jerusalem during the siege; this had been to have revealed to John those things which he knew were done many years before. Amongst those who think some particular eminent minister of the church, who apostatized, is meant, those seem to me to judge better, who think that Boniface the Third is meant, who, in the year 606, obtained the privilege of the pope’ s supremacy, than those who understand it of Arius or Pelagius, who both of them fell two hundred years before this. It seems very harsh to interpret it of Christ, or any good angel’ s descending from heaven, because the word
to him was given the key of the bottomless pit ( by which hell is meant here, as often in Scripture), is hard to say; unless we understand it of his instrumentality, to send many thousands to hell by that corrupt doctrine and worship, which by him then began to obtain. But his key was borrowed, (if God had not permitted him he could not have done it), and it turned but one way; he had only a power to open it, not (as Christ) both to open and shut it.

Poole: Rev 9:2 - -- And he opened the bottomless pit he was a means of hell’ s breaking loose, by loosing Satan.
And there arose a smoke out of the pit, as the smo...
And he opened the bottomless pit he was a means of hell’ s breaking loose, by loosing Satan.
And there arose a smoke out of the pit, as the smoke of a great furnace: I had rather interpret this generally of the great influence upon the world, that the devil, being loosed, had, in filling the world with ignorance, error, and wickedness, (for which this and the following age are infamous in all histories), and then particularly of the errors this time abounded with.
And the sun and the air were darkened by reason of the smoke of the pit this influence of the devil darkened the sun of the gospel, and the whole church of that age, with ignorance, error, and abominable superstition in the worship of God, attended with the lewdness and debauchery of men in their lives, which usually go together.

Poole: Rev 9:3 - -- And there came out of the smoke locusts upon the earth from the influence which the devil thus let loose had upon the world, came forth a generation ...
And there came out of the smoke locusts upon the earth from the influence which the devil thus let loose had upon the world, came forth a generation of men, that in their practices resembled locusts. Who are to be understood by these locusts, is not easy to resolve. The locusts were an insect with which God sometimes plagued the Egyptians; they are much in the Eastcrn countries. It was an east wind which brought them upon Egypt, Exo 10:12,13 . God often hath punished people with them, they are therefore threatened, or mentioned as a judgment in case of disobedience, Deu 28:38,42 1Ki 8:37 Joe 1:4 Joe 2:25 . Two things are to be remarked of them:
1. They were wont to go in infinite numbers: Pro 30:27 : They go forth by bands: Nah 3:15 , Make thyself many as the locusts: without number, Psa 105:34 .
2. The mischief they do is expressed there, Psa 105:35 , to eat up the herbs of the land, and to devour the fruit of the ground: so they did in Egypt.
We have a little specimen of them in our caterpillars in times of drought, usually caused from the wind hanging long in the east. The psalmist, Psa 105:34 , joineth the locusts and the caterpillars together. By the following description of these locusts, and the mischief which they did, Rev 9:4,7-10 , it appeareth plainly that these were no natural, but metaphorical locusts, men that, for their numbers and the mischief they did in the world, did resemble locusts; but who these were is the question. I find but two opinions that have any probability: the one is of a late learned writer, who judgeth them the popish clergy, to whom, indeed, many things agree.
1. They come out of the smoke, that is, the great influence which the devil hath upon the world.
2. They are numerous.
3. Their king is Abaddon; they destroy every green herb, nipping religion, in all places, in the bud.
But I cannot see how two or three things can agree to them:
1. That they do no hurt to the Lord’ s sealed ones, whenas their particular malice is against the purest and strictest profession.
2. That they do not kill, but only torment men, Rev 9:5 .
3. And (which is the greatest) I cannot see how the period of time agreeth to them.
For this prophecy seemeth to respect the sixth and seventh age; and though all these things agree to the Romish clergy in later ages, especially since the Jesuits grew numerous, which is not much above one hundred and twenty years since, yet these three did not so agree to the Romish clergy in the sixth and seventh age. Their Benedictine orders began but in the year 530, and their orders of Dominicans, much more mischievous, not till upwards of the year 1200; the Jesuits, after the year 1500. I therefore rather agree with the learned and judicious Mr. Mede, with whom I also find John Napier and others agreeing, that by these locusts are meant the Turks and Saracens.
1. Their time agreeth; for they first appeared formidably to the world about the year 620.
2. They were always very numerous.
3. They came the locusts’ road, from Arabia, and the eastern parts.
The Arabians (which the Saracens are) are called the children of the east, and said to be like grasshoppers for multitude. Two things are objected:
1. That these locusts are commanded not to hurt the Lord’ s sealed ones.
2. That their commission is but for five months.
As to the latter, we shall speak to it when we come to that clause. As to the former, why may it not denote the liberty that in their conquests they generally give to all religions, so as they put none to death upon that account? How far other things will agree to them, I leave to be further considered in the next verses.
And unto them was given power, as the scorpions of the earth have power that is, such a power as scorpions have. We shall have a more particular account of this, Rev 9:10 .

Poole: Rev 9:4 - -- And it was commanded them that is, these locusts; God so ordered it by his providence.
That they should not hurt, &c.: this makes it appear, that t...
And it was commanded them that is, these locusts; God so ordered it by his providence.
That they should not hurt, &c.: this makes it appear, that these locusts were no insects so called, but typical; for natural locusts live upon green things; they were only to hurt profane men, and hypocrites. It is a sure rule, that when things are attributed: to living creatures which do not agree to their natures, the terms are to be understood typically, not literally. Locusts use not to kill men; we may therefore be assured, that the locusts here intended, were men, not insects.

Poole: Rev 9:5 - -- Supposing the Saracens and Turks here meant by the locusts, here arise two difficulties:
1. How it can be said of them, that they had no power to ...
Supposing the Saracens and Turks here meant by the locusts, here arise two difficulties:
1. How it can be said of them, that they had no power to kill, but only torment men.
2. How their time is set for five months, whereas they have already tormented the world more than a thousand years; and how long they shall yet continue to do so, God only knows: they are both great difficulties.
Alsted tells us: That Mahomet began in the year 622, and the Saracens entered Spain 714, where they were called Moors, and kept possession of that kingdom eight hundred years, and that in the year 719, they besieged Constantinople with a navy of three thousand ships and three hundred thousand land soldiers; that before this time they had made themselves masters of Arabia, Palestina, Syria, Persia, Egypt, Africa, and Spain; and in the year 726, carried into France an army consisting of three hundred and seventy-five thousand, where they were beaten by Charles Martell, father to King Pepin. Mr, Mede telleth us, that the Saracens grievously vexed the countries subject to the Roman emperor, but could not take either Rome or Constantinople. The latter was taken by the Turks, in the year 1457, commanded by Sultan Mahomet. This is but a hard interpretation of those words,
that they should not kill them which, it may be, hath made some other interpreters choose to interpret these locusts to signify the Roman clergy, who indeed did not kill men for religion, of many years. But both the one and the other tormented the world enough, and that like a scorpion, which pierceth a man with a venomous sting, and puts him to great pain. For the five months, we shall again meet with them, Rev 9:10 .

Poole: Rev 9:6 - -- The calamities of those days shall be so great, that men shall be weary of their lives.
The calamities of those days shall be so great, that men shall be weary of their lives.

Poole: Rev 9:7 - -- This whole description of these locusts speaks them no insects, but to be mischievous men; they were very terrible to look upon, like horses harness...
This whole description of these locusts speaks them no insects, but to be mischievous men; they were very terrible to look upon, like horses harnessed ready to fight; so Joe 2:4 .
And upon their heads were as it were crowns like gold this signified they should be great and rich conquerors.
And their faces were as the faces of men yet these were men.

Poole: Rev 9:8 - -- And they had hair as the hair of women dishevelled, or hanging loose; the Arabians were wont to go so; or this may signify, that they were beautiful ...
And they had hair as the hair of women dishevelled, or hanging loose; the Arabians were wont to go so; or this may signify, that they were beautiful as well as terrible to look upon.
And their teeth were as the teeth of lions sharp and strong: see Joe 1:6 .

Poole: Rev 9:9 - -- And they had breastplates, as it were breastplates of iron armed with the best armour of defence.
And the sound of their wings was as the sound of c...
And they had breastplates, as it were breastplates of iron armed with the best armour of defence.
And the sound of their wings was as the sound of chariots of many horses running to battle like locusts, they moved very swiftly. This agreeth to the Saracens, who made such haste in their conquests, that (saith Mr. Mede) in little more than eighty years they had subdued Palestina, Syria, both the Armenias, almost all the Lesser Asia, Persia, India, Egypt, Numidia, all Barbary, Portugal, Spain; and within a few more, Sicily, Candia, Cyprus, and were come to the very gates of Rome; so as they had many crowns on their heads, and moved as with wings.

Poole: Rev 9:10 - -- And they had tails like unto scorpions a kind of venomous serpents that have their
stings in their tails with which they presently kill both men an...
And they had tails like unto scorpions a kind of venomous serpents that have their
stings in their tails with which they presently kill both men and beasts.
And their power was to hurt men five months what these five months mean is very hard to say; certainly it is a certain number for an uncertain, and mentioned rather than any other time, because it is (as they say) the usual time of the life of locusts; though some observe, that five months have in them (counting as the Hebrews, thirty days to the month) one hundred and fifty days, and a day standing for a year, as in prophetical writings, it denoteth the just time the Saracens raged in Italy, from the year 830 to the year 980; as to which I refer my reader to search histories.

Poole: Rev 9:11 - -- Solomon saith, Pro 30:27 , The locusts have no king, yet go they forth by bands; according to which these locusts cannot be understood of insects...
Solomon saith, Pro 30:27 , The locusts have no king, yet go they forth by bands; according to which these locusts cannot be understood of insects so called; or, if they have a king, yet it is certain the devil is not their king, who is here called the angel of the bottomless pit.
Abaddon from
Apollyon that is, a destroyer; intimating that the whole business of this barbarous enemy should be to ruin and destroy nations.

Poole: Rev 9:12 - -- One period of time is over, in which God hath plagued the world with a very great judgment; but there are two more to come, which will be equally, i...
One period of time is over, in which God hath plagued the world with a very great judgment; but there are two more to come, which will be equally, if not more, calamitous.

Poole: Rev 9:13 - -- That is, from God, I heard him give a command, which
voice is said to have proceeded from the golden altar, ( in allusion to Exo 30:3 ), because...
That is, from God, I heard him give a command, which
voice is said to have proceeded from the golden altar, ( in allusion to Exo 30:3 ), because there God received the prayers of his people; and this voice proceeding from that place, might signify the following judgment to come, in answer to the prayer’ s of his servants’ souls from thence crying to him for vengeance. See Rev 6:9,10 .

Poole: Rev 9:14 - -- By these four angels or instruments of God to execute his vengeance, I find the most valuable interpreters understanding the Turks, considered as d...
By these four angels or instruments of God to execute his vengeance, I find the most valuable interpreters understanding the Turks, considered as distinct from the Saracens, and succeeding of them, whose empire began in Ottoman, Anno 1296, or thereabouts. Mr. Mede saith these four angels denote so many sultanies or kingdoms, into which the Turks were dispersed, having passed the river Euphrates, which river is famous for four things:
1. It was the boundary of David and Solomon’ s kingdom, Deu 11:24 Jos 1:4 .
2. It was that river by which Babylon stood, Jer 13:4-6 .
3. It was the boundary of the Roman empire, beyond which it could never extend itself.
4. And it also was the seat of the Turks, who having some years before come over the Euphrates, first divided themselves into a tetrarchy; of which one in Asia, another at Aleppo, another at Damascus, a fourth at Antioch.
Mr. Mede gives us a table or diagram of it, Clav. Apoc. 40. p. 102. Here they were bounded for a while, but about the year 1300 they were loosed, and began further to invade Europe; which is the severe providence of God, conceived to be here foretold as the consequent of this sixth angel’ s sounding. The Turks who, though come over the river Euphrates, had hitherto by the providence of God been bounded near unto it, not much contending to enlarge their territories, now joined together with the Saracens under Ottoman, and went further into Europe, and could by no means be stopped till they had got the empire of Constantinople.

Poole: Rev 9:15 - -- For an hour, and a day, and a month, and a year that is, say some, for any time whatsoever God would have them move; or for that certain time which G...
For an hour, and a day, and a month, and a year that is, say some, for any time whatsoever God would have them move; or for that certain time which God had determined; but Mr. Mede hath here a peculiar notion; he observeth that an hour, and a day, and a month, and a year, make just three hundred and ninety-six years. In a year are three hundred and sixty-five days in a month thirty, which make three hundred and ninety-five, to which add the odd day, they make three hundred and ninety-six. The Turks began their empire under Ottoman, who began his reign Anno 1296: but their leader, Tangrolipix, upon the taking of Bagdad was inaugurated, and put on the imperial robe, Anno 1057. Constantinople was taken by them Anno 1453, between which are just three hundred and ninety-six years. In which time they slew a numberless number of men, called here
the third part

Poole: Rev 9:16 - -- He saith nothing of the infantry, but leaves us to conjecture how great that must be, from the number of the horse; we must not think there was prec...
He saith nothing of the infantry, but leaves us to conjecture how great that must be, from the number of the horse; we must not think there was precisely this number, but the meaning is, that the armies should be vastly great, as we know all the Turkish armies are. Magog’ s army is described from the cavalry, Eze 38:4,15 .

Poole: Rev 9:17 - -- We have no such description or representation as this in any other place of holy writ. Some understand it of the several coloured breastplates that ...
We have no such description or representation as this in any other place of holy writ. Some understand it of the several coloured breastplates that the soldiers wore; some of a red and flaming colour, like fire; others blue, like the jacinth; some pale: all such as wear them look terribly. Mr. Mede hath here again a peculiar notion; thinking that the Holy Ghost doth here signify their fighting with great guns, (not known before the siege of Constantinople), which throw out fire and smoke, &c., and so alter the air, the medium by which we see, that the opposite party in fighting appear to those that use these arms, as if they were covered with breastplates that were red, and blue, and pale. To confirm this, he tells us of Chalcondylas’ s report of this siege, who mentioneth great guns used at it of that vast bigness, that one of them required threescore and ten yoke of oxen and two thousand men to draw it, &c. It is at least a very ingenious conjecture, and I could not but mention it in honour to the learned author; leaving it to my reader’ s liberty, whether he will, with Mr. Mede, judge this literal sense of the text is best, or interpret all these phrases more generally, only of a terrible appearance of those armies.

Poole: Rev 9:18 - -- That is, a great part of men were killed by these numerous armies. No such devastations were ever made by any enemies that ever appeared in the worl...
That is, a great part of men were killed by these numerous armies. No such devastations were ever made by any enemies that ever appeared in the world, as by the Turks have been; nor ever were there such vast great guns made, out of which came
fire, and smoke, and brimstone

Poole: Rev 9:19 - -- By their tails some understand their infantry or foot soldiery; others, their serpentine craft and subtlety: as the locusts, Rev 9:10 , are compare...
By their tails some understand their infantry or foot soldiery; others, their serpentine craft and subtlety: as the locusts, Rev 9:10 , are compared to scorpions, whose sting was in their tails, and who were said to hurt with their tails; so the same thing is said of these armies, intimating that the Turks should be mischievous by the same arts and means as their predecessors the Saracens. These are said to have had heads in their tails, which was not said of the locusts; the reason of which interpreters judge to have arisen from the different animals by which they are represented.

Poole: Rev 9:20 - -- And the rest of the men which were not killed by these plagues the two-thirds of men that should be left, for we read of one-third part destroyed; an...
And the rest of the men which were not killed by these plagues the two-thirds of men that should be left, for we read of one-third part destroyed; and this also must be understood of men dwelling in countries subject formerly to the Roman empire on this side of the Euphrates.
Yet repented not of the works of their hands, that they should not worship devils: this leaves this applicable to none but papists; for there are none else but them who worship demons, Greek,
devils are meant demons, that is, persons that are dead, whom the heathens made their petty gods, and worshipped as middle beings between them and the supreme gods, according to their notion; which is the same thing the papists are guilty of, with this only difference, (as Mr. Mede excellently observeth), that the heathens made many supreme gods, and these modern idolaters own but one in that notion, but as many deastri or demons as they did, which are all those saints to whom they pay an adoration, as to those who should present their desires to God, which, as Mr. Mede sufficiently proves from writers, was the very work the pagans allotted for those whom they canonized after death. From whence came the names of Baal and Bel, &c., but from Belus, who is said to have been the first prince, whom, being dead, they made a god, and adored? Which demons God in Scripture calleth devils. Nor do any but they now worship images, the works of men’ s hands, made of
gold, silver, brass and wood who are here described in the same words as by the psalmist, Psa 115:4 135:15 . Notwithstanding God’ s great judgment executed upon the Grecian churches, yet they repented not of their idolatry and superstition; so as God hath brought them wholly under the power of those barbarous enemies; and though the Romish party seeth this, yet neither do they repent; which may give them cause to fear that God should make use of the same adversary to destroy them likewise; especially considering that neither to this day do they repent.

Poole: Rev 9:21 - -- Neither repented they of their murders of their murdering the saints of God, but go on in that practice;
nor of their fornication which is publicly...
Neither repented they of their murders of their murdering the saints of God, but go on in that practice;
nor of their fornication which is publicly allowed amongst them;
nor of their theft and sacrilege, and other wickedness, but are as infamous for their debaucheries as for their superstition and idolatry. How long this great judgment of the Turk shall continue upon Christians we cannot tell; it is Mr. Brightman’ s opinion that it shall determine in the year 1696; but of that the Scripture hath not informed us, and guessing is a vanity, where we have no sure foundation; and so many have appeared to have been mistaken in such particular determinations, that he lightly exposeth his reputation that will adventure further upon such rocks.
PBC: Rev 8:1 - -- Re 8:1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
When this seal was opened, a space of ti...
Re 8:1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
When this seal was opened, a space of time was given to take in the awesome events which were about to occur. Seven angels are about to sound the seven trumpets. They were about to pour out the wrath of God upon the people of Jerusalem and their beloved temple. This would be so terrible that there was complete silence in heaven about the space of half an hour. This time limit is figurative giving time to take in the supremacy of God.— Eld. Charles Taylor

PBC: Rev 8:2 - -- We find another occasion when God commanded seven trumpets to be sounded. This was at the battle of Jericho. [1] " And seven priests shall bear before...
We find another occasion when God commanded seven trumpets to be sounded. This was at the battle of Jericho. [1] " And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets." {Jos 6:4} As these seven trumpets finished their sounding and the people gave a great shout, the walls of Jericho fell down flat, so that the people went into the city. " And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword." {Jos 6:21} There is a parallel which we see here. The city of Jericho must be destroyed before Israel could enjoy the riches of the promised land. Later we will see the necessity for the destruction of Jerusalem, with her law system, before the New Jerusalem (Church kingdom) could be enjoyed. {Re 3:12} The place of animal sacrifices must be taken out of the way before there could be complete liberty in the Church kingdom. Paul wrote of these things to the church at Colosse, " Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it." {Col 2:14-15} Jesus had said to those self-righteous Jews, " Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." {Mt 21:43} In 70 A.D. Jerusalem was destroyed and the kingdom was given to those who were following Christ. There was no visible temple, but Jesus dwelt with men through the habitation of the Holy Spirit within.— Eld. Charles Taylor
[1] Jos 6:1-16.

PBC: Rev 8:3 - -- There are many instances of prayers of saints being sent up as a sweet incense to God. " And when he looked on him, he was afraid, and said, What is i...
There are many instances of prayers of saints being sent up as a sweet incense to God. " And when he looked on him, he was afraid, and said, What is it, Lord? And he [Peter] said unto him [Cornelius], Thy prayers and thine alms are come up for a memorial before God." {Ac 10:4} Another instance is found in the case of widows indeed, " Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day." {1Ti 5:5} We also see this in the case of Jesus who was made after the order of Melchisedec, " Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." {Heb 5:7} Peter wrote of another instance, " For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil." {1Pe 3:12} Throughout Holy Writ we find God being true to His promise of hearing and answering prayer when it is offered up as sweet incense.— Eld. Charles Taylor

PBC: Rev 8:5 - -- Notice that this is the same angel which offered the incense with the prayers of the saints. Now he took the same censer which had burned the incense ...
Notice that this is the same angel which offered the incense with the prayers of the saints. Now he took the same censer which had burned the incense and filled it with fire. When the sufferings of God’s people have sought relief with prayers unto God, the censer has been emptied. God has received those prayers and now the same instrument is filled with the fire of God’s indignation which will be poured out on the guilty. We find this to be the case in De 29:28 when Israel went after other gods and served them, " And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day." The greatest direct retribution toward the evil of the unbelieving Jews is now in process, as recorded in Re 8:5. We find the words of Jesus toward this end in the inspired writings of David, " Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake. Pour out thine indignation upon them, and let thy wrathful anger take hold of them. Let their habitation be desolate; and let none dwell in their tents. For they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. Add iniquity unto their iniquity: and let them not come into thy righteousness Let them be blotted out of the book of the living, and not be written with the righteous." {Ps 69:20-28}
As this angel fills the censer with fire from the altar, Jerusalem is about to suffer the indignation of the Lord.— Eld. Charles Taylor

PBC: Rev 8:6 - -- God always makes preparation for things which are most important with Him.— Eld. Charles Taylor
God always makes preparation for things which are most important with Him.— Eld. Charles Taylor

PBC: Rev 8:7 - -- The First angel sounds first trumpet: hail and fire {Re 8:7}
Re 8:7 The first angel sounded, and there followed hail and fire mingled with blood, and...
The First angel sounds first trumpet: hail and fire {Re 8:7}
Re 8:7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
As this angel poured out the fire which had been taken from the altar, and poured it out on Jerusalem, it meant destruction to these who thought they were the chosen of God. They had defiled Jerusalem and the temple in many ways. They had killed Jesus, the Bridegroom. Now Jerusalem was a desolate widow who had become the harlot. " And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." {Mt 3:10}
Jude spoke of some who had gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. He went on to describe them and called them trees whose fruit withereth, without fruit, twice dead, plucked up by the roots, he called them raging waves of the sea, wandering stars. {Jude 1:12-13}
Ezekiel prophesied against Jerusalem, " A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them. Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them." {Eze 5:12-13} Now these who should have been trees of righteousness, and this place which should have served as pastures of green grass, would be burned without mercy.— Eld. Charles Taylor

PBC: Rev 8:8 - -- Re 8:8-9 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became b...
Re 8:8-9 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
This mountain which had smoked[1] with fire now was about to be cast into the sea. The people had once been able to remove themselves from this terror of God. Now this mountain of the law, in which they trusted to save them, would be cast into their midst and prove to be their destruction because of their whoredoms and murderous acts.
The word sea is used to represent people and their wickedness " But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt" {Isa 57:20} Isaiah speaks of the abundance of the sea being converted and the forces of the Gentiles coming. {Isa 60:5} Daniel saw a vision in the night of certain things which pertained to this very time of destruction, " Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. And four great beasts [kingdoms] came up from the sea [from among the people], diverse one from another." {Da 7:2-3} Zechariah spoke of the kingdom of Christ in the earth, " And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea [former generations], and half of them toward the hinder sea [generations to come]: in summer and in winter shall it be. And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one." {Zec 14:8-9} The living waters shall give life and cover the sins of God’s people in times past, present, and future.
When the Bible speaks of seas, it often speaks of people. Re 8:8 tells us " and the third part of the sea became blood." Re 8:9 continues with " 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."
There were three parts of the temple: the outer area where the people gathered, the central section where the animals were sacrificed, and the inner part which was the Holy of Holies. When the Roman army had fought and gained ground to the innermost part, this was the point to which the people inside had retreated. Here utter destruction took place and the people in this third part died. Not only did the people die, but the Holy of Holies was burned with fire. By this destruction, those who had made their livelihood by supplying the costly furnishings of the temple (much of this being brought in by ships) no longer had any occupation as far as this place was concerned. Let us go to Scripture for the definition of the term ships " And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate" [2] {Re 18:19} -Eld. Charles Taylor
[1] Ex 20:18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.
[2] This will be explained later in the explanation of the " Great Whore." See Re 17:1,15-16; 19:2.

PBC: Rev 8:10 - -- Re 8:11 (wormwood) [1]
Re 8:10-11 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon t...
Re 8:11 (wormwood) [1]
Re 8:10-11 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; 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.
The water inside Jerusalem became so polluted that it was unfit to drink. This contributed to the calamity of those inside. There was an aqueduct which, along with cisterns, supplied the water to the city. When this became polluted, there was no way of quenching their thirst. All of this contributed to the great distress of Jerusalem. It is easy to see that God, who was bringing retribution on the Jews because of their wicked condition and acts, was in control of this great catastrophe.— Eld. Charles Taylor
[1] Wormwood -apsinthos, ap’-sin-thos; of uncert. der.; wormwood (as a type of bitterness, i.e. [figurative] calamity)—wormwood.

PBC: Rev 8:12 - -- Re 8:12
Fourth angel sounds the fourth trumpet. Darkening of the sun, moon, and stars
{Re 8:12} And the fourth angel sounded, and the third part of ...
Fourth angel sounds the fourth trumpet. Darkening of the sun, moon, and stars
{Re 8:12} 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.
Whether these are spiritual terms or literally the heavenly bodies, it is easy to see that darkness prevails in the absence of light. When the means of light is cut off, darkness is present. The religious condition of these people was such that their spiritual eyes were closed by God. His word declared " For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." {Ac 28:27} Apostasy is brought about by God’s people closing their eyes to the warnings of coming disaster. Afterward, God simply leaves them in this condition. The length of time their eyes remain closed is His option.— Eld. Charles Taylor

PBC: Rev 8:13 - -- Re 8:13
Interlude: Warning of woes yet to come
{Re 8:13} And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voi...
Interlude: Warning of woes yet to come
{Re 8:13} 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!
Here is warning of the terrible things which are still to come upon this city. The description which has already been given of this great destruction is very graphic, but nothing to be compared to that which is to come as the other three angels sound. It seems there was yet time for repentance of their evil deeds and turning to God for deliverance. However, we will find that they, " Neither repented they of their murders, nor of their sorceries, nor of their fornication,[1] nor of their thefts." {Re 9:21} -Eld. Charles Taylor
[1] Revelation, as well as the prophets, extends the meaning of fornication to include political and religious unfaithfulness {Re 14:8; 17:2; 18:3; 19:2}

PBC: Rev 9:1 - -- Re 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
We observe ...
Re 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
We observe that this star fell from heaven [a heavenly place]. The temple was no longer being used as an acceptable place for the worship of God. Satan, whose purpose had been served by these self righteous Jews, was given full rein to open the bottomless pit. The fulness of the time had come and they had rejected the Saviour, who was the Bridegroom. Now coming into effect the words of Jesus when He said, " The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." {Mt 21:43} The temple, in which they still took much pride, was being destroyed. The bottomless pit was their wickedness. Jesus had said to them, " It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." {Mt 21:13} They had chosen to loose the powers of Satan by serving the lusts of the flesh. Now he would turn to their destruction.— Eld. Charles Taylor

PBC: Rev 9:2 - -- There is no ending of the depth to which suffering descends because of sin. When God’s people open the pits of hell, their vision is dimmed and thei...
There is no ending of the depth to which suffering descends because of sin. When God’s people open the pits of hell, their vision is dimmed and their spiritual minds are darkened by reason of the fires of hell. We see the suffering of Jesus on the cross as an example of this. Our sins were laid upon Him. The suffering was of such great depth that He who had done no sin cried out in agony, " My God, my God, why hast thou forsaken me?" The great furnace is a symbol of the burning agony which consumed the sins of His people. We see much the same circumstances there at the day of the crucifixion as we see now described.— Eld. Charles Taylor

PBC: Rev 9:3 - -- We have already mentioned that the power of Satan is being used to carry out the things which God has determined upon Jerusalem. These locusts which c...
We have already mentioned that the power of Satan is being used to carry out the things which God has determined upon Jerusalem. These locusts which came out of the smoke are none other than the armies of Titus which had come to destroy Jerusalem. We find locusts mentioned seventeen times in Scripture using the plural meaning, and eleven times using the singular meaning. Usually, it refers to destruction by the locust’s devouring. The word scorpion is used only twice and means piercing.[1]  The devastation which was to come would completely devour the temple, piercing to the darkest corner and depth. Nothing would be left to testify of the innumerable animal sacrifices. The temple worship consisting of animal sacrifices would no longer be used in the kingdom of God in the earth.— Eld. Charles Taylor
[1] skorpios, skor-pee’-os; prob. from an obsolete skerpo and meaning to pierce; a "scorpion" (from its sting):—scorpion.

PBC: Rev 9:4 - -- This refers to the seal mentioned in Re 7:4, " and there were sealed an hundred and forty and four thousand[1] of all the tribes of the children of Is...
This refers to the seal mentioned in Re 7:4, " and there were sealed an hundred and forty and four thousand[1] of all the tribes of the children of Israel." These were among those of whom Jesus was speaking when He told the apostles " Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel." {Mt 10:5-6} These who were to be garnered out of the Jews would be the firstfruits to God and to the Lamb. Those who rejected Jesus were those " which have not the seal of God in their foreheads." {Re 9:14} Destruction was sure to them.— Eld. Charles Taylor
[1] Let us remember this is a symbolic number, and is used to show a type of completeness: all that God had chosen out of each tribe. We will find this same number shown as being a symbol of their completeness in the church kingdom, {Re 14:1} And I looked, and, lo, a Lamb stood on the mount Sion, {See Heb 12:22-24} and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.... These {Re 14:4} were redeemed from among men, being the firstfruits unto God and to the Lamb.

PBC: Rev 9:5 - -- Vespasian, the father of Titus and a great general of the Roman army, had been called from Alexandria to put down the revolt of the Jews. When he rece...
Vespasian, the father of Titus and a great general of the Roman army, had been called from Alexandria to put down the revolt of the Jews. When he received word that Nero was dead, he withdrew his attack on Jerusalem until " the political waters of Rome were tested." He returned to Rome and was elevated to the office of Emperor. Titus was left to continue the war against the Jews.[1] Â Less than six months passed from the time Titus gathered the legions (troops) in Cesarea to the siege at Jerusalem. During this time the seditious groups of Jews led by Eleazar, John, and Simon persecuted greatly those who were in Jerusalem. Could this have been the five months " that they should not kill them, but that they should be tormented five months?"
During this time many of those who were gathered at Jerusalem would have deserted to the Romans, had it not been for the seditious groups mentioned above. They were held inside the city by the threat of death. Their persecution, according to Josephus, was of the worst kind. These who would have deserted were treated terribly by their own blood relatives.— Eld. Charles Taylor
[1] Josephus -War of the Jews, -Book Five, Page 772

PBC: Rev 9:6 - -- Re 9:11 (Abaddon)[1]
Again the Bible uses symbolic language. This is the destroyer and his army. The fierceness of this Roman army is such that there...
Re 9:11 (Abaddon)[1]
Again the Bible uses symbolic language. This is the destroyer and his army. The fierceness of this Roman army is such that there is no withstanding their force nor destruction. There were many who were shut up in the temple area who would have gladly chosen death if it were possible. Yet they must suffer this period which was set by the Almighty. I have discussed earlier some terrible suffering which these people underwent because of famine, death, and other pestilences which came upon them during this time. The Jews had chosen to unlock the fiery darts of Satan in exchange for what they thought was their freedom under the law of Moses and the Roman government. Now the king of the bottomless pit leads these same legions to destroy them. His name is the destroyerSatan. This terrible destroyer is determined to afflict them as none had ever been afflicted before, neither shall be thereafter. This is the great holocaust which many still put in the future. There are so many prophecies that we dare not ignore them lest we be found in the same blind condition which these Jews were in.— Eld. Charles Taylor
[1] Abaddon, ab-ad-dohn’;of Hebrew; a destroying angel.

PBC: Rev 9:12 - -- This woe concerns the vast numbers of those who marched against Jerusalem.— Eld. Charles Taylor
This woe concerns the vast numbers of those who marched against Jerusalem.— Eld. Charles Taylor

PBC: Rev 9:14 - -- Re 9:14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
Who are these four angel...
Re 9:14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
Who are these four angels? The word angel is interpreted in the Greek as being a messenger. Here there were four messengers loosed to carry on the assault against Jerusalem. Their work was to slay [destroy] the inhabitants of Jerusalem.
This corresponds with the four different groups Titus assembled at Caesarea to begin the march on Jerusalem:
1) Those who came out of Egypt with Titus. This was the core of the army of Titus which he would gather to go into Caesarea. They had formerly fought under Titus’ father when he laid Judea waste. Along with these were those who had been formerly beaten along with Cestius, ruler of Syria[1] under Rome. This occurred in 66AD. These were eager to avenge themselves against the Jews because of the defeat they had formerly suffered from the Jews. There are others whom Josephus calls auxiliaries that come from the kings.
2) Those who came to the assistance of Titus from Syria.
3) When Vespasian was declared to be emperor, Mucianus had been sent to Rome with four legions to keep peace there. These also returned to fight with Titus.
4) Three thousand drawn from those that guarded the river Euphrates
Again, the time element mentioned in Re 9:15, (an hour, a day, a month, and a year) is simply a figure of speech. I find no matching significance elsewhere.— Eld. Charles Taylor
[1] Cestius of Syria invaded Judaea and marched against Jerusalem (Syria was under Roman rule). Here he was defeated and many of his army slain by the Jews who had gathered at Jerusalem for the Feast of Tabernacles. He was terribly defeated and retreated back to Syria." This defeat happened on the eighth day of the month of Dius, [Marchesvan] in the twelfth year of the reign of Nero." Josephus on the " War of the Jews," chapter XX, page 703. Nero was emperor of Rome from 54AD-68AD. This would have been in the year 66AD.

PBC: Rev 9:16 - -- This simply means that these legions assembled at Caesarea waiting to march on Jerusalem were very many.— Eld. Charles Taylor
This simply means that these legions assembled at Caesarea waiting to march on Jerusalem were very many.— Eld. Charles Taylor

PBC: Rev 9:17 - -- The figurative expressions used are again simply to show the fierceness and determination of this great army. Quoting from Barclay’s, The Revelation...
The figurative expressions used are again simply to show the fierceness and determination of this great army. Quoting from Barclay’s, The Revelation of John, " They seem to be armoured in flame, for their breastplates are fiery red like the glow of a blazing furnace, smoky blue like the smoke rising from a fire, and sulphurous yellow like the brimstone from the pit of hell."— Eld. Charles Taylor

PBC: Rev 9:18 - -- (third part) [1]
The fire, smoke, and the brimstone took the lives of all who resisted the great surge of this terrible army which marched on Jerusal...
(third part) [1]
The fire, smoke, and the brimstone took the lives of all who resisted the great surge of this terrible army which marched on Jerusalem.— Eld. Charles Taylor
[1] See Eze 5:12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.

PBC: Rev 9:19 - -- The work which was assigned this army was carried out in the most terrible way. There were famine, drouth, sickness, and killing.— Eld. Charles Tayl...
The work which was assigned this army was carried out in the most terrible way. There were famine, drouth, sickness, and killing.— Eld. Charles Taylor

PBC: Rev 9:20 - -- Their interest was in the things of the temple. Yet temple worship was meaningless in the sense of true worship of God. Also, they desired to continue...
Their interest was in the things of the temple. Yet temple worship was meaningless in the sense of true worship of God. Also, they desired to continue in their role of worshiping self rather than God. They had become entwined in the worship of idols made of material things. Gods which neither can see, nor hear, nor walk. The time of the fulness of their iniquity had arrived when God would no longer bear with them.— Eld. Charles Taylor

PBC: Rev 9:21 - -- In spite of all of this malaise, those who still were left were not capable of repentance. God had absolutely removed all mercy and they were not able...
In spite of all of this malaise, those who still were left were not capable of repentance. God had absolutely removed all mercy and they were not able to see that only further destruction awaited them.— Eld. Charles Taylor
Haydock: Rev 8:1 - -- There was silence in heaven: which is to represent as it were a general consternation, and an expectation of dreadful events at the opening of the se...
There was silence in heaven: which is to represent as it were a general consternation, and an expectation of dreadful events at the opening of the seventh seal, and when seven Angels stood prepared to sound seven trumpets. (Witham)

Haydock: Rev 8:3 - -- Stood before the altar, having a golden censer . In the visions is an allusion to the tabernacle and its parts. The altar of perfumes was in the san...
Stood before the altar, having a golden censer . In the visions is an allusion to the tabernacle and its parts. The altar of perfumes was in the sanctum, hard by the entrance into the sanctum sanctorum [the holy of holies], and here the golden altar is said to be before the throne of God. The incense from the censer is said to be the prayers of all the Saints, which the Angel offered up. The altar seems to signify our Saviour Christ, as the prayers of all the faithful are always made through the merits of Christ, our only chief Mediator or Redeemer. By the fire cast upon the earth, (ver. 5.) is signified the fire of divine charity, now to be exercised by the ways of justice, to draw persons to their conversion by punishments. (Witham) ---
We may observe both in this and other places of the Apocalypse, that St. John makes continual allusions to what was done in the temple of Jerusalem, for which he gives us symbolical reasons. Thus on the present occasion, the incense which was offered morning and evening in the temple, on the golden altar, is represented as done here in heaven. (Calmet)

Haydock: Rev 8:7 - -- The first Angel sounded, &c. From this place to the eleventh verse of chapter xx. the visions are differently expounded. Some interpret them, witho...
The first Angel sounded, &c. From this place to the eleventh verse of chapter xx. the visions are differently expounded. Some interpret them, without applying them to any particular events, as general comminations, in a mystical and allegorical sense, of the many persecutions which God permits to happen to his Church. Others think that they are all predictions, which shall not happen till a little time before the end of the world, in antichrist's time, after which will follow the day of the general judgment, the punishment of the wicked, and the reward of the just. But there are others, both ancient and later writers, as in particular Alcazar, the bishop of Meaux (Bossuet,) Pere Alleman, to whom we may add among the Protestants, Dr. Hammond, whom the bishop of Meaux calls the most learned of all the English Protestants. According to the interpretations which these writers have followed, these predictions of St. John (except the last persecution, when the devil shall be let loose, Chap. xx. 7, in the time of the great antichrist) have already happened in the three first ages [centuries], during the persecutions of the heathen emperors, as I shall briefly take notice. Hail therefore, and fire, blood, falling of stars, &c. some look upon as mystical representations, to signify that a great many trials and persecutions shall happen to the good, and a great many punishments and chastisements shall fall upon the wicked; with this grand difference that the sufferings of the good shall be short and momentary, and their reward a crown of endless glory; but the wicked, if any of them escape punishments in this world, can never escape eternal torments with the devils in the next. 2. It is also a very common opinion, that all these disasters shall happen in a great measure, literally about antichrist's time, a very short time before the end of the world. 3. Others apply all these events to the judgments which God's justice exercised either upon the Jews, in the time of Trajan and Adrian, or upon the heathen Roman emperors, and upon the pagan city of Rome, for persecuting the servants of God. (Witham) ---
As these Angels with their trumpets, according to Pastorini, denote the sufferings of the Church during the seven ages that it lasts, it may not be improper to point out the time, according to his opinion, when each Angel sounded the trumpet. Thus the first trumpet denotes the persecutions of the first three centuries, in which the Christians suffered death by the sword, (denoted by blood) by being stoned, (denoted by the hail) and by fire, when the third part of the trees were burnt, that is, the third part of the clergy were destroyed. (Pastorini)

Haydock: Rev 8:8 - -- The great mountain denotes the heresy of Arius, which caused the greatest troubles in the Church, and destroyed many churches, which are here denoted ...
The great mountain denotes the heresy of Arius, which caused the greatest troubles in the Church, and destroyed many churches, which are here denoted by the ships. (Pastorini)

Haydock: Rev 8:10 - -- A great star fell. The bishop of Meaux thinks this agrees very well to Cochebas, or Barcochebas, who in Adrian's time pretended to be the true Messi...
A great star fell. The bishop of Meaux thinks this agrees very well to Cochebas, or Barcochebas, who in Adrian's time pretended to be the true Messias of the Jews; his name also signifying a star. He was the chief cause of those wars, and of the other destruction of the Jews. (Witham) ---
The third trumpet points out to us the punishment that falls upon the Roman empire, in its destruction by the northern nations. These people spread themselves over the third part of the rivers and provinces of ancient Rome. The star is called wormwood, from the bitter calamities and miseries which they inflicted upon the Roman empire. (Pastorini)

Haydock: Rev 8:12 - -- The third part of the sun was smitten. This may signify a third part of men killed in those wars, or (according to the opinion that refers all to an...
The third part of the sun was smitten. This may signify a third part of men killed in those wars, or (according to the opinion that refers all to antichrist's time) that in those days the sun and moon shall not give above a third part of their light. (Witham) ---
Here we behold a noble figure of the Church, which whilst in its most flourishing state, like the sun, is suddenly obscured, and a third part extinguished by the heresy and schism of the Greeks, under Photius, which began in 866, and infected all orders of Christians, clergy and laity, princes and individuals, signified by the sun, moon, and stars. (Pastorini)

Haydock: Rev 8:13 - -- The voice of one eagle: in divers Greek copies, of an Angel, saying, Woe, woe, woe! It is to fortell, in general, greater punishments and miseries...
The voice of one eagle: in divers Greek copies, of an Angel, saying, Woe, woe, woe! It is to fortell, in general, greater punishments and miseries. The Protestant translation has followed those Greek copies that read an Angel; but Dr. Wells, in his amendments, has restored that reading of an eagle which the ancient Latin interpreter had met with. (Witham) ---
An eagle, on account of its swiftness, is here represented as chosen to announce by its cry of woe on the three succeeding ages of the Church, greater disasters to be sustained than in the preceding ages. (Pastorini)
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Haydock: Rev 9:1 - -- The fifth Angel....and I saw a star, &c. This again may be to represent the confusion of all things in antichrist's time, or it may signify the fall...
The fifth Angel....and I saw a star, &c. This again may be to represent the confusion of all things in antichrist's time, or it may signify the fall and apostacy of great and learned men from the Christian faith. Bossuet applies it to the fall of Theodotus, of Byzantium, towards the end of the second age; but certainly no great stress can be laid on such arbitrary applications, which it is no hard matter to invent, as may be seen by the different fancies we may meet with about the locusts, &c. (Witham) ---
Here is a description of the rise and progress of the reformation. This trumpet begins with announcing to us the fall of a star from heaven; a very just emblem of the apostacy of Luther, who in quality of a priest and religious man is styled a star, but renouncing the faith and vows, may truly be said to have fallen from heaven upon the earth. (Pastorini, hic.[here]) ---
To him (i.e. to the Angel, not to the fallen star) was given the key of the bottomless pit, which properly signifies hell. (Witham)

Haydock: Rev 9:2 - -- And the smoke, &c. Luther and his followers propagated and defended their new doctrines with such heat and violence, as to occasion every where sedi...
And the smoke, &c. Luther and his followers propagated and defended their new doctrines with such heat and violence, as to occasion every where seditions and insurrections, which they seemed to glory in. Luther openly boasted of it. "You complain," said he, "that by our gospel the world is become more tumultuous; I answer, God be thanked for it; these things I would have so to be, and woe to me if such things were not." ---
The sun was darkened, &c. The light of faith, which is the word of God, may well be represented by the sun, according to that of the Psalm cxviii. 105. "Thy word, O Lord, is a lamp to my feet, and a light to my paths." And as the air is the spring of man's respiration and life, it may be a just type of morality, which gives spiritual life and worth to all human actions. By the sun, therefore, and air being darkened, we are to understand faith and morality obscured and perverted by the novel doctrines of the reformers. (Pastorini, hic.[here])

Haydock: Rev 9:3 - -- There came out locusts; devils, in antichrist's time, when the chief devil, Abaddon, the destroyer, shall be as it were let loose. Others by locus...
There came out locusts; devils, in antichrist's time, when the chief devil, Abaddon, the destroyer, shall be as it were let loose. Others by locusts, understand the Goths and those barbarous people that made an irruption into the Roman empire, in the time of Decius, about the year 250. Others again, by locusts, understand heretics, and especially those heretics that spring from the Jews, and with them denied the divinity of our Saviour Christ, as Theodotus, Praxeas, Noetus, Paul of Samosata, Sabellius, Arius, &c. These were the great enemies of Christian religion, and instruments of the devil: they tormented and infected the souls of men, stinging them like scorpions with the poison of their heresies. They had power for five months, by which is signified for a short term, but had no power to hurt those who were sealed with the seal of God in their foreheads. God protected, at least from sin, his faithful servants. It is to no purpose to give the reader divers fancies and inventions about their shape, their heads, tails, hair, teeth, &c. nor is it worth my while to confute such writers as Mr. Willet, who, Brightman-like, makes Abaddon the pope, and the locusts to be friars mendicant. With this fifth trumpet ended the first of the three woes, as we are told [in] ver. 12. (Witham) ---
The locusts are commonly understood of heretics. They are not able to hurt the green tree; that is, such as have a lively faith, working by charity; but only the reprobate. The latter are represented as prepared to battle, as being ever ready to contend; they wear counterfeit gold on their heads, for all is but pretence and fiction; in shape they are as men, in smoothness of speech as women; in fury and rage against all that opposes them, as lions; their breasts and hearts are as hard as iron; they are full of noise and shuffling; the sting of their pestiferous doctrine is worse than that of a scorpion; but their reign is generally but for a short time. (Challoner) ---
Heretics are compared to locusts, says St. Jerome, because they are a species of insects extremely hurtful to mankind, as they occasion famine, eat up the harvest, and even strip the trees and the vines. With very great propriety then may the locusts here mentioned be understood of the first reformers, not only on account of their rapacity, but also for their number. Luther was their leader, by allowing every one to be his own interpreter of Scripture, the effects of which we have described by Dudithius, a learned Protestant divine, in his epistle to Beza. "What sort of people are our Protestants, straggling to and fro, and carried about with every wind of doctrine, sometimes to this side, and sometimes to that? You may, perhaps, know what their sentiments in matters of religion are to-day; but you can never certainly tell what they will be to-morrow. In what article of religion do these churches agree, which have cast off the bishop of Rome? Examine all of them from top to bottom, and you will scarce find one thing affirmed by one, which is not immediately condemned by another for wicked doctrine." The same confusion of opinions is thus described by an English Protestant, the learned Dr. Walton: "Aristarchus heretofore could scarcely find seven wise men in Greece, but with us scarce are to be found so many idiots; for all are doctors, all are divinely learned; there is not so much as the meanest fanatic, or jack-pudding, who does not give you his own dreams for the word of God." (Pastorini, hic.[here])

Haydock: Rev 9:4 - -- Nor any green thing. The Greek and Latin texts express it every green thing; meaning, that though the locusts, or the sects of Protestants, are al...
Nor any green thing. The Greek and Latin texts express it every green thing; meaning, that though the locusts, or the sects of Protestants, are allowed by the Almighty to seduce some of all sorts from the Church, yet that the generality of the faithful will be preserved unhurt. (Pastorini)

Haydock: Rev 9:7 - -- And the shapes of the locusts. We now come to the description of these locusts, which expresses the spirit of sedition and rebellion that animated t...
And the shapes of the locusts. We now come to the description of these locusts, which expresses the spirit of sedition and rebellion that animated the reformers and their proselytes. Luther proclaimed himself the leader in this as well as in other articles of the new discipline: see his works, particularly Contra statem ecclesiæ et falso nominatum ordinem Episcoporum, lib. contra Sylvest. Prieras, De Seculari potestate et Contra Rusticos, &c. Erasmus thus describes the effects of the inflammatory doctrine of these ministers of evangelical liberty: "I saw them (the people) come forth from their sermons with fierce looks and threatening countenances," like men "that just come from hearing bloody invectives and seditious speeches." Accordingly, we found "these evangelical people always ready to rise up in arms, and equally as good at fighting as at disputing." The learned Protestant historian, Dr. Heylin, in his Cosmography, (B. i.) says of the Calvinists: "Rather than their discipline should not be admitted, and the episcopal government destroyed in all the Churches of Christ, they were resolved to depose kings, ruin kingdoms, and to subvert the fundamental constitutions of all civil states." ---
And on their heads, &c. These crowns shew clearly their general spirit of independence; and their faces being as the faces of men, indicate the presumption with which they announced themselves as teachers of orthodox and holy doctrine. (Pastorini, hic.[here])

Haydock: Rev 9:8 - -- And they had hair as the hair of women. This latter allusion, unhappily for the sectaries, betrays too plainly their sensual disposition towards tha...
And they had hair as the hair of women. This latter allusion, unhappily for the sectaries, betrays too plainly their sensual disposition towards that sex, their shameful doctrine on that score, and the scandalous example of their practice. Luther, in despite of a vow he had solemnly made to God of observing continence, married; and married a nun, equally bound as himself to that sacred religious promise! But, as St. Jerome says, "it is rare to find a heretic that loves chastity." Luther's example had indeed been anticipated by Carlostadius, a priest and ringleader of the Sacramentarians, who had married a little before; and it was followed by most of the heads of the reformation. Zuinglius, a priest and chief of that sect which bore his name, took a wife. Bucer, a religious man of the order of St. Dominic, became a Lutheran, left his cloister, and married a nun. Å’colampadius, a Brigittin monk, became a Zuinglian, and also married. Cranmer, archbishop of Canterbury, had also his wife. Peter Martyr, a canon regular, embraced the doctrine of Calvin; but followed the example of Luther, and married a nun. Ochin, general of the Capuchins, became a Lutheran, and also married. Beza, the most celebrated minister in the Calvinistic party, being asked in his old age, by an intimate acquaintance of his, (Deshayes, governor of Montargis) what was the leading reason which connected him so closely with the Calvinists? Beza called in his mistress, a beautiful young girl who lived with him, and said: "That is the principle reason which convinces me of the excellence of my religion." (Marsollier's Life of St. Francis de Sales, book iii.) ---
Thus the principal leaders in the reformation went forth preaching the new gospel, with two marks upon them---apostacy from the faith, and open violation of the most sacred vows. The passion of lust, it is well known, hurried Henry VIII. of England, into a separation from the Catholic Church, and ranked him amongst the reformers. (Pastorini, hic.[here]) ---
Teeth of lions. What is more known than the truth of this representation? Did not the reformers, wherever they got footing, pillage the churches, seize the church possessions, destroy the monasteries, and appropriate to themselves the revenues? Such was the case in Germany, in Holland, in France, in Switzerland, in Scotland, and in England; what a scene of rapine! Let it suffice to say, that in the reign of Henry VIII. were suppressed not less than 645 monasteries, 90 collages, 110 hospitals, and 2374 chantries and free chapels; (Baker's Chron.) the lands, &c. of all which were confiscated to the king. Is not this to devour with lions' teeth? The whole explication here given of the allegory of the locusts, we presume, appears so consonant with the history of the reformation, that the propriety will not be denied. The application is even so obvious, that the learned Protestant divine, Dr. Walton, used it for describing the multitudes of new sectaries that swarmed out of the English Church. Thus he speaks in the preface of his Polyglot: "The bottomless pit seems to have been set open, from whence a smoke has risen, which has darkened the heavens and the stars; and locusts are come out with stings, a numerous race of sectaries and heretics, who have renewed all the ancient heresies, and invented many monstrous opinions of their own. These have filled our cities, villages, camps, houses, nay our pulpits too, and lead the poor delude people with them to the pit of perdition." (Pastorini, Apocalypse ix.)

Haydock: Rev 9:10 - -- And their power was to hurt men for five months. The duration of their power is here limited, but we dare not venture to explain what is meant by th...
And their power was to hurt men for five months. The duration of their power is here limited, but we dare not venture to explain what is meant by the dark expression, five months; time to come must clear up the difficulty. (Haydock)

Haydock: Rev 9:13 - -- At the sounding of the sixth trumpet, are said to be loosed the four angels bound in the river Euphrates. By these four angels, and the two hundred m...
At the sounding of the sixth trumpet, are said to be loosed the four angels bound in the river Euphrates. By these four angels, and the two hundred millions of horsemen, many understand the devils and their instruments, men incited by them in antichrist's time, to make war and persecute the Church of Christ, who shall destroy a third part, that is, a great part of men then in the world. Divers others apply this to the Persians, the successors of the Parthians, who about the middle of the third age [century], in the time of Valerian, a great persecutor of the Christians, passed the Euphrates, which used to be the bounds of the Roman empire to the east, defeated, took, and kept Valerian prisoner, which by its consequences gave a great stroke to the Roman empire. See the bishop of Meaux, Pere Alleman, &c. (Witham)

Haydock: Rev 9:15 - -- And the four angels were loosed. This seems to indicate the moment in which Satan himself is loosed from the abyss or hell, where, as we shall see [...
And the four angels were loosed. This seems to indicate the moment in which Satan himself is loosed from the abyss or hell, where, as we shall see [in] Apocalypse xx. 2. he was chained up for a thousand years. This is the time of antichrist, whose coming, as St. Paul says, is according to the working of Satan. (2 Thessalonians ii. 9.) The antichristian period is described by the ancient Fathers as the most dreadful of all; and the Apocalypse plainly shews it to be so, as we shall see. But we have this comfort, that his time will be short. He must be loosed a little time. (Apocalypse xx. 3.)

Haydock: Rev 9:16 - -- Twenty thousand times ten thousand, or two hundred millions. Such an immense multitude cannot be accounted for, but by supposing a great part of it ...
Twenty thousand times ten thousand, or two hundred millions. Such an immense multitude cannot be accounted for, but by supposing a great part of it consist of the infernal beings in human form, as it is doubtful whether there be that number of men capable of bearing arms upon the whole globe of the earth.

Haydock: Rev 9:17 - -- And thus I saw the horses in the vision. The horsemen appeared to St. John with breastplates of fire, and of hyacinth, and of brimstone. By this ex...
And thus I saw the horses in the vision. The horsemen appeared to St. John with breastplates of fire, and of hyacinth, and of brimstone. By this expression is indicated the firing of carabines, or such firearms as cavalry use, which are applied to the breast when shot off. St. John took the fire that issued out of the muskets to come from the horsemen's breast, on which the muskets rested, and so thought the horsemen had breastplates of fire. The prophet here even describes to us the composition of gunpowder, with its three ingredients, viz. brimstone or sulphur, fire or charcoal, and hyacinth or saltpetre; because saltpetre, when set on fire, emits a flame of fine purple colour, similar to the colour of the hyacinth stone. Here then we see revealed to St. John both the composition and use of gunpowder, to which he and all mankind at that time were strangers. Then it is said: And the heads of the horses, &c. Here is pointed out the artillery of the army, or cannon. He saw in this vision the whole army drawn up at a distance, and the artillery placed upon a line with the cavalry. He seemed to confound the cannon with the horses, and the cannons' mouths with the mouths of the horses, as the height of both from the ground is nearly the same. He describes the appearances as he saw in the vision, not the reality. When therefore he says, the heads of the horses were as the heads of lions, it is the same as if, the mouths of the cannon were as to the noise they made, like the mouths of roaring lions. Hence it appears that St. John, in this vision, both saw the fire of the cannon, and heard the explosion.

Haydock: Rev 9:19 - -- For the power of the horses. The power of the imagined horses or real cannon, lying in their mouths and in their tails, signifies that the mischievo...
For the power of the horses. The power of the imagined horses or real cannon, lying in their mouths and in their tails, signifies that the mischievous power of the cannon is directed to the object by their mouths, but takes its birth in the tail or breech of the cannon, where the charge is lodged: whence the cannon's breech is here compared to the serpent's head, which contains its venom. (Pastorini, hic.[here])

Haydock: Rev 9:20 - -- The rest of men, who were not slain by these plagues, which before are metaphorically called fire, smoke, and brimstone, did not for all that do ...
The rest of men, who were not slain by these plagues, which before are metaphorically called fire, smoke, and brimstone, did not for all that do penance, nor repent of their idolatrous worship of devils, and of idols of gold, silver, &c. nor for their sorceries of magic, nor for their fornication, nor for their thefts. This again may be either understood of what shall happen hereafter, a little before the end of the world (see Cornelius a Lapide); or perhaps of the Roman heathen idolaters, who still persisted in their iniquitous practices. Dr. Hammond expounds it of the Gnostic heretics. But to apply it to popish Christians, is a groundless invention of the late pretended reformers, neither supported by any authority or reason; (though Dr. W. is pleased to join with them) whereas all Catholics (and as he calls them, papists) have constantly declared in their controversies, in all their catechisms, that they adore none but God alone. Of this more hereafter. (Witham)
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Gill -> Rev 8:1; Rev 8:2; Rev 8:3; Rev 8:4; Rev 8:5; Rev 8:6; Rev 8:7; Rev 8:8; Rev 8:9; Rev 8:10; Rev 8:11; Rev 8:12; Rev 8:13; Rev 9:1; Rev 9:2; Rev 9:3; Rev 9:4; Rev 9:5; Rev 9:6; Rev 9:7; Rev 9:8; Rev 9:9; Rev 9:10; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:14; Rev 9:15; Rev 9:16; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:20; Rev 9:21
Gill: Rev 8:1 - -- And when he had opened the seventh seal,.... That is, when the Lamb had opened the seventh and last seal of the scaled book:
there was silence in h...
And when he had opened the seventh seal,.... That is, when the Lamb had opened the seventh and last seal of the scaled book:
there was silence in heaven about the space of half an hour; not in the third heaven, the seat of the divine Being, of angels and glorified saints, where are hallelujahs without intermission; but in the church, which is oftentimes signified by heaven in this book, and where now the throne of God was placed, in that form as described in Rev 4:4, or rather in the Roman empire: nor is this silence the sum of this seal, or the only thing in it; for it includes the preparation of the seven angels to take their trumpets, though none of them were sounded during this period. This space of time some think refers to the time which elapsed, while the angel, who had incense given him to offer it with the prayers of saints, did so, and took fire off the altar with his censer, and cast it on the earth: and while the seven angels had their trumpets given them, and they were preparing to sound. Others are of opinion that this was only a pause, a breathing time for John between the former visions and seals, and the following; nothing being said or done, or anything exhibited to him during this interval; but he was at leisure to reflect on what he had seen, and to prepare for what was to come. Others understand it of the amazement of the saints at the judgments of God, which were coming upon the Christian empire, and of their quiet and silent preparations for these troubles and combats, both within and without, they were to be exercised with; see Zec 2:13. Others have thought that this refers to the state of the saints after the day of judgment, when there will be an entire cessation from persecution and trouble, and when the souls under the altar will have done crying for vengeance; but this will be not for half an hour only, but to all eternity; nor will angels and saints be then silent. Rather this is to be understood of that peace and rest which the church enjoyed upon Constantine's having defeated all his enemies, when he brought the church into a state of profound tranquillity and ease; and this lasted but for a little while, which is here expressed by about, or almost half an hour, as the Syriac version renders it; for in a short time the Arian heresy broke out, which introduced great troubles in the church, and at last violent persecutions. The allusion is, as in the whole of the following vision of the angel at the altar, to the offering of incense; at which time the people were removed from the temple, from between the porch and altar l, to some more distant place; and the priest was alone while he offered incense, and then prayed a short prayer, that the people might not be affrighted lest he should be dead m: and who in the mean while were praying in a silent, manner without; see Luk 1:9; hence the Jews say n, that the offering of incense atones for an ill tongue, for it is a thing that is introduced

Gill: Rev 8:2 - -- And I saw the seven angels,.... Not the seven spirits of God, Rev 1:4; their names, as well as their office, differ; nor the ministers of the word, th...
And I saw the seven angels,.... Not the seven spirits of God, Rev 1:4; their names, as well as their office, differ; nor the ministers of the word, though these are often called angels in this book, and blow the trumpet of the Gospel, and lift up their voice like a trumpet; but the angelic spirits, and these either evil ones, since they are the executioners of wrath and vengeance, and bring judgments on the earth; and who, are sometimes said to stand before God, 1Ki 22:21; or rather good angels, who are sometimes ministers of divine wrath; see 2Sa 24:16; "seven" of them are mentioned, as being a proper number for the blowing of the seven trumpets, which would complete all the woes that were to come upon the world, and in allusion to the seven princes the eastern monarchs used to have continually about them, Est 1:14, as it follows:
which stood before God; and denotes their nearness to him, and familiarity with him, they always behold his face; and their service and ministrations, and their readiness to execute his will: the allusion is to the two priests standing at the table of fat, with two silver trumpets in their hands, with which they blew, and another struck the cymbal, and the Levites sung, which was always done at the time of the daily sacrifice p:
and to them were given seven trumpets: everyone had one; and which were an emblem of those wars, and desolations, and calamities, which would come upon the empire, and upon the world, at the blowing of each of them; the trumpet being an alarm, preparing for, proclaiming, and introducing these things; Jer 4:19; these are said to be given them; either by him that sat upon the throne, about which they were; or by the Lamb that opened the seal; and shows that they did nothing but what they had a commission and order to do. Here is manifestly an allusion to the priests and Levites blowing their trumpets at the close of the daily sacrifice, and at the offering of incense q as before observed.

Gill: Rev 8:3 - -- And another angel came,.... The Ethiopic version adds, "from the east", as in Rev 7:2; pointing to the same angel, and who is intended: for not a crea...
And another angel came,.... The Ethiopic version adds, "from the east", as in Rev 7:2; pointing to the same angel, and who is intended: for not a created angel, as Gabriel, or any other, is meant; nor any mere man, at least not Pope Damasus, who lived in Constantine's time, as Lyra thought; nor Constantine himself, which is the opinion of Brightman, who thinks that his, and the desires of other good men to make peace, and compose the differences occasioned by the Arian heresy, are designed by the incense and prayers; and this being brought about at the counsel of Nice, when the Arian blasphemy was condemned, and truth confirmed, is intended by the ascent of the smoke of the incense with the prayers, out of the angels hands; when there followed upon this great contentions, heart burnings, and persecutions, signified by fire, voices, thunderings, &c. and others, have been of opinion that the Emperor Theodosius is designed, and that respect is had to his prayer both in the church, and at the head of his army, before the battle with Eugenius, the saints in the mean while putting up united prayers to God for success, and which was obtained; and this victory was attended with a miraculous tempest, and gave a deadly blow to the Pagan religion. Yet neither of those, but Christ himself, the Angel of the covenant, and of God's presence, is here intended, who appeared in an angelic form; so the high priest in the day of atonement was called
and stood at the altar; either of burnt offerings, and may be rendered "stood upon it"; and so may represent his sacrifice, which had been lately offered up for the sins of his people, he being both altar, sacrifice, and priest; or rather the altar of incense, since mention is made of a censer and of incense, and the smoke of it; and seeing this altar is a golden one, as that was, and is before the throne, as that was before the vail by the ark of the testimony; Exo 30:1; and so Christ is here introduced as the high priest, advocate, and intercessor for his people, though both altars may be respected in this verse: "the altar" may design the altar of burnt offering from whence the coals were taken in the censer; and the "golden altar" the altar of incense where the coals being brought the incense was put upon them, and offered; and here he "stood" as everyone concerned in the service of the sanctuary did s:
having a golden censer; the Ethiopic version adds, "of fire": for this was a vessel in which were put burning coals of fire taken from off the altar before the Lord Lev 16:12, and which may denote the sufferings of Christ, he pains he endured in his body the sorrows of his soul, and the wrath of God which was poured like fire upon him; the altar from which they were taken off was typical of Christ: in his divine nature which is the altar that sanctifies the gift, and gave virtue to his blood and sacrifice; and all this being before the Lord may show that Christ's sufferings were according to the will of God, were grateful to him, and always before him; for these burning coals in the censer were also carried within the vail, representing heaven, where Christ entered by his own blood and where he is as a Lamb that had been slain, the efficacy of whose death always continues; and this being a golden censer shows the excellency and perpetuity of Christ's sacrifice and intercession. In the daily service the priest used a silver censer, but on the day of atonement a golden one t; though at the daily sacrifice there was a vessel used, called
and there was given unto him much incense; the intercession of Christ is meant by "the incense", which, like that, is sweet and fragrant, very grateful and acceptable to God and also pure and holy; for though it is made for transgressors, yet in a way of righteousness, and consistent with the holiness and justice of God; nor is there any like it, nor should there be any besides it; the intercession of angels, and saints departed, ought to be rejected: and it is perpetual, or will be for ever; see Exo 30:7; and whereas it is said to be "much", this is an allusion either to the many spices used in the composition of the incense, see Exo 30:34; the Jews say w, that eleven sorts of spices were ordered to Moses, and the wise men have added three more, in all fourteen; or to the priest's handfuls of incense, which he took and brought within the vail on the day of atonement, Lev 16:12; and which were added to, and were over and above the quantity used every day x; and even in the daily service the pot of incense was not only filled, but
that he should offer it with the prayers of all saints upon the golden altar which was before the throne; the Vulgate Latin and Ethiopic versions add, "of God"; the prayers of the saints, rightly performed, are themselves compared to incense, being very grateful and acceptable to God, Psa 141:2; and the Arabic version here renders it in connection with the preceding clause, and explanative of that, "and there was given unto him much incense and much spice, which are the prayers of the saints", as in Rev 5:8; and at the time of incense the people prayed; see Luk 1:10; and these are spiritual sacrifices, which Christ the high priest presents for the saints, perfumes with the incense of his mediation, and makes acceptable to God, being offered upon, and coming up from that altar which is before him, and which gives value to everything that is put upon it: and they are the prayers of saints, who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are sanctified by the Spirit of God; who draw nigh to God with a true heart, and call upon him out of a pure heart, and in sincerity and truth; the prayers of such righteous ones, through faith in Christ, avail much with God; and the prayers of all saints are regarded by Christ, and presented by him, whether they be rich or poor, high or low, greater or lesser believers. The Jews often speak of an angel, whose name is Sandalphon, who is appointed over the prayers of the righteous, and takes them and presents them to God a: so Raphael in the Apocrypha:
"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)
says he was one of the seven holy angels that carry up the prayers of the saints; and the heretic Elxai, who was originally a Jew, talked of the holy angels of prayer b: so the Jews say, that God "by", or "through his Word", receives the prayers of Israel, and has mercy on them c. In the Greek text it is, "that he should give", &c. that is, the "incense", agreeably to the Hebrew phrase in Num 16:47, and elsewhere.

Gill: Rev 8:4 - -- And the smoke of the incense,.... For the incense being put, as it was used to be, upon burning coals of fire, caused a smoke to arise like a cloud, L...
And the smoke of the incense,.... For the incense being put, as it was used to be, upon burning coals of fire, caused a smoke to arise like a cloud, Lev 16:13; so that the whole house, or temple, was filled with it d:
which came with the prayers of the saints, ascended before God out of the angel's hand; alluding to the incense the priest took in his hand, and cast upon the burning coals; and shows how that by the smoke of the incense, or the virtue of Christ's mediation, the imperfections of the prayers of the saints are covered; and how they are it perfumed and made acceptable to God; and so are said to ascend up before him, and to be regarded by him, as the prayers of Cornelius were, Act 10:4; now all this is expressive of the wonderful affection of Christ for his church and people, and care of them; that before the angels sound their trumpets, and bring on wars and desolations into the empire, Christ is represented as interceding for them, and presenting their prayers both for deliverance for themselves, and vengeance on their enemies.

Gill: Rev 8:5 - -- And the angel took the censer,.... The golden one before mentioned, the use of which was to take and carry in it burning coals of fire:
and filled ...
And the angel took the censer,.... The golden one before mentioned, the use of which was to take and carry in it burning coals of fire:
and filled it with fire of the altar; of burnt offering, for upon that, and not upon the altar of incense, fire was; the allusion is to the priest
"that was worthy to use a censer e; who took a silver censer, and went to the top of the altar (of burnt offering), and having removed the coals there, and there took them in his censer, and went down and emptied them into a golden one, and there was scattered from it about a kab of coals;''
for the golden one held a kab less than the silver one f;
and cast it into the earth: the Roman empire: by "fire" some understand the Spirit of God, and his gifts and graces, which sat upon the apostles as cloven tongues of fire on the day of Pentecost; and which they suppose were now plentifully bestowed on the ministers of the word, to enlighten them, inspire them with zeal, and abundantly fit them for the work of the ministry, in consequence of Christ's mediation and intercession: and others think the Gospel is intended, which is sometimes compared to fire, Jer 20:9, or else those contentions and quarrels which, through the corruptions of men, arise on account of the Gospel, Luk 12:49; though rather by fire here are meant the judgments of God, and his wrath and fury poured forth like fire upon the Roman empire, now become Christian; and so was an emblem of those calamities coming upon it at the sounding of the trumpets; and shows that as Christ prays and intercedes for his, own people, for their comfort and safety, so he will bring down, his judgments upon his and their enemies; see Eze 10:2; and the Targum on it:
and there were voices, and thunderings, and lightnings, and an earthquake; which may be understood either of the nature, use, and effects of the Gospel, speaking to the hearts of men by the sons of thunder, enlightening their minds, and shaking their consciences; the like were at the giving of the law, Exo 19:16; or rather of those terrors, distresses, and commotions in the world, because of God's righteous judgments, and which particularly will be at the sound of the seventh trumpet, and the pouring out of the seventh vial, Rev 11:15; the allusion is to the sounds that were heard at the time of the daily sacrifice; for besides the blowing of the trumpets by the priests, and the singing of the Levites, of which See Gill on Rev 8:2; there was a musical instrument called

Gill: Rev 8:6 - -- And the seven angels which had the seven trumpets,.... Given them, Rev 8:2;
prepared themselves to sound; they stood up, took their trumpets in the...
And the seven angels which had the seven trumpets,.... Given them, Rev 8:2;
prepared themselves to sound; they stood up, took their trumpets in their hands, and put them to their mouths; this was giving notice of what was coming upon the earth, and a kind of warning to men, and a call upon them to repentance, and to prepare to meet God in the way of his judgments. The time when these trumpets began to blow was after the opening of the seventh seal, and so after the destruction of the empire as Pagan, which was under the sixth seal; and after that peace and rest from persecution in Constantine's time, signified by the half hour's silence in heaven; and after the prayers of the saints for vengeance, because of their blood shed in the time of Rome Pagan, were offered up, heard, taken notice of, and accepted; and therefore cannot regard, nor have any concern with the state of the church before Constantine's time, as some have thought the three first trumpets had; the first introducing the contradictions and blasphemies of the Jews, and their persecutions of the Christians, and the effusion of their blood by them; the second the ten persecutions under the Heathen emperors; and the third, the errors and heresies which pestered the churches of those times: nor indeed do they concern the state of the church at all; though it seems much more likely that the first four trumpets should bring in; as others have thought, the several heresies of Arius, Macedonius, Pelagius, and Eutyches, which sprung up before the rise of Mahomet, who appears under the fifth trumpet. But all the six trumpets have to do with the empire as Christian; for as the six seals are so many steps towards the destruction of the empire as Pagan, and the vials bring on the ruin of Rome Papal; so the six trumpets are so many gradual advances to the ruin of the empire, now Christian: and it must be observed, that the Emperor Theodosius, at his death, left the empire divided between his two sons, Arcadius and Honorius, the eastern part of it, which had Constantinople for its seat, to the former, and the western part of it, which had Rome for its seat, to the latter; now the first four trumpets bring in a barbarous people out of the north, the Goths, Huns, and Vandals, into the western part, who, by various incursions and wars, at last utterly destroy it; and the fifth and sixth trumpets bring in the Saracens under Mahomet, and the Turks into the eastern part, who took possession of that, and have kept it unto this day. (This was published in 1747, Ed.) A preparation being made, the angels begin to sound their trumpets.

Gill: Rev 8:7 - -- The first angel sounded,.... Or blew his trumpet:
and there followed hail and fire, mingled with blood; somewhat like one of the plagues of Egypt, ...
The first angel sounded,.... Or blew his trumpet:
and there followed hail and fire, mingled with blood; somewhat like one of the plagues of Egypt, Exo 9:23; in which was hail mingled with fire, only no blood, but what was caused by its fall on man and beast. Some have thought the Arian heresy is here intended, which may well enough agree with the time; and which may be compared to "hail", for the mischief it did to the vines, the churches; and because of the violence with which it came, and the chillness of affection to Christ and his people, which it brought on professors of religion; and the barrenness which followed upon it, it making men barren and unfruitful in the knowledge of Christ Jesus; and to "fire", because of the wrath, contentions, animosities, and divisions it occasioned among those who were called Christians: and "blood" may be brought into the account, since the like persecutions under Constantius and Valens were raised against the orthodox on account of it as were against the Christians under the Heathen emperors: and this storm fell upon "the earth"; the whole Roman empire; for even all the world was once said to be Arian, except one Athanasius; and particularly upon the carnal and earthly part of the church, who were seeking places and preferments under the Arian emperors: "and burnt up the third part of trees"; the trees of righteousness, the saints, particularly the doctors of the church, the tall cedars in Lebanon; who either seemed to be such, and were infected with this heresy, and destroyed by it, as many were; or were truly such, and were greatly oppressed, afflicted, and persecuted for not embracing it: and also "all green grass"; the common people, private Christians, weak believers, who had the truth of grace in them, and suffered much for not giving into this heresy; or who seemed to have it, but had it not, but withered away, being scorched up and destroyed with this pernicious notion: but rather this trumpet regards not the church, but the empire; and this storm of hail, fire, and blood, designs the irruption of the Goths into it, from the year 395, in which Theodosius died, to the year 408, under Radagaisus their general; with two hundred thousand of them, some say four hundred thousand, be entered and overrun all Italy, but was stopped and defeated by Stilicho; also Alaricus, king of the Goths, penetrated into Italy, came to Ravenna, and pitched his camp not far from Polentia, to whom the Emperor Honorius gave up France and Spain to make him easy, and that he might cease from his ravages and depredations h; and these irruptions and devastations may be fitly expressed by hail, fire, and blood, just as the coming of the Assyrian monarch into the land of Israel is signified by a tempest of hail, and a destroying storm, Isa 28:2; and it is remarkable, as Mr. Daubuz observes, that Claudian the poet i, who lived at the time of Alarick's war, compares it to hail:
and they were cast upon the earth; the Roman empire, the continent more especially, as Germany, France, Spain, and Italy, which were particularly affected and distressed with these barbarous people:
and the third part of trees were burnt up; by which seem to be meant people of the higher rank, the richer sort of people, who suffered much in these calamities; see Isa 2:13; yea, princes, nobles, and rulers, both civil and ecclesiastical, who suffered much at this time, as Jerom k, who was then living, testifies; and so "trees" are interpreted of kings, rulers, and governors, by the Targum on Isa 2:13; "the trees of the field", in Isa 55:12; are interpreted of kingdoms l: the Alexandrian copy, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read before this clause, "and the third part of the earth was burnt"; that is, of the Roman empire:
and all green grass was burnt up; the common people, who may be compared to spires of "grass" for their multitude, being as it were innumerable; and to "green" grass, for their delightful, comfortable, and flourishing condition before these calamities came upon them; and for their weakness and impotency to withstand such powerful enemies; see Job 5:25; and these commonly suffer most when a country is overrun and plundered by an enemy.

Gill: Rev 8:8 - -- And the second angel sounded,.... His trumpet:
and as it were a great mountain burning with fire was cast into the sea; by which is meant not the d...
And the second angel sounded,.... His trumpet:
and as it were a great mountain burning with fire was cast into the sea; by which is meant not the devil, as some think; called a "mountain" from his height of pride, a great one from his might and power, and a "burning" one from his great wrath and malice against Christ, his Gospel, and his people; and who may be said to be "cast into the sea" of this world, and the men of it, whom he instigates against the saints, and who are like a troubled sea that cannot rest: but rather some heresy, and, as some have thought, the Macedonian heresy, which was levelled against the deity of the Holy Spirit, as was the Arian heresy against the deity of the Son; the abettors of which looked big, and were supported by power, and showed great zeal for religion, and pretended to great light and knowledge; and which heresy much affected the sea of pure doctrine, particularly the third part of doctrine, in which the third Person, the Spirit of God, is more especially concerned; and was of so pernicious a nature, as to kill many that professed the Gospel, and had a name to live, and destroy many particular churches, comparable to ships; but, as before, it is best to understand this of another incursion of the Goths into the Roman empire, and of the effects of it; and it seems to have respect to the taking and sacking of Rome by Alaricus, king of the West Goths, in the year 410, or 412 m. Rome is very fitly represented by a great mountain, as kingdoms and cities sometimes are; see Zec 4:7; seeing it was built on seven mountains; and its being taken and burnt by Alaricus is aptly expressed by a burning mountain, as the destruction of Babylon, which is another name for Rome, is by a burnt mountain in Jer 51:25; the "sea" into which this was cast may signify the great number of people and nations within its jurisdiction which suffered, and were thrown into confusion at this time; so distresses and calamities in nations are expressed by a like figure in Psa 46:2;
and the third part of the sea became blood; that is, a third part of the jurisdiction of Rome, signified by the sea, see Jer 51:36; was afflicted with wars and bloodshed by this same sort of people; for while these things were done in Italy, a like calamity fell on France and Spain; the Alans, Vandals, and Sueves, having depopulated France, passed over the Pyraenean mountains, and seized on Spain; the Vandals and Sueves on Gallaecia; the Alans on Portugal; and the Silingi, which was another sort of Vandals, invaded Andalusia n; the Goths under Ataulphus entered France, and the Burgundians seized that part of it next the Rhine o: see Exo 7:20.

Gill: Rev 8:9 - -- And the third part of the creatures which were in the sea,.... The fishes; by whom men are meant, the inhabitants of the Roman empire; see Eze 29:4, w...
And the third part of the creatures which were in the sea,.... The fishes; by whom men are meant, the inhabitants of the Roman empire; see Eze 29:4, where by fish the Targum understands mighty princes and governors:
and had life, died; were put to death by these savage and barbarous people, who killed all they met with, men, women, and children, young and old, rich and poor, high and low:
and the third part of the ships were destroyed; by which may be designed either the cities and towns within such a part of the Roman jurisdiction, which were burnt or plundered by them; or their goods and effects, which they pillaged, and carried off the wealth and riches of the people, even all their substance, as Austin p and Jerom q, who lived in those times, affirm.

Gill: Rev 8:10 - -- And the third angel sounded,.... His trumpet:
and there fell a great star from heaven; not Mahomet, as some think, for this time is too soon for hi...
And the third angel sounded,.... His trumpet:
and there fell a great star from heaven; not Mahomet, as some think, for this time is too soon for him, who rose up under the fifth trumpet; nor Arius, for whom it is too late, who lived in the times of Constantine; and still less Origen, who lived before his time; but rather Pelagius, who was a man of great eminence in the church, of much learning, and made great pretensions to religion and holiness, and, like a star and lamp, shone forth awhile, with great lustre and splendour, but fell into very great errors; denying original sin, and asserting the purity of human nature, crying up the power of man's free will, and asserting that human nature, without the grace of God, was able to keep the whole law, even to perfection; and his name, according to his doctrine, was wormwood and gall, which embittered the sweet doctrines of the free grace of God, and affected the fountains and rivers, the sacred Scriptures, from whence these doctrines flow; so that instead of being pleasant and wholesome to men, through his false glosses and perverse interpretations of them, they became bitter and poisonous; and many souls, that received and imbibed his sense of them, died spiritually, and were lost and perished, as all must inevitably, who depend on the strength and works of nature, and deny and despise the grace of God: but it is best, as the other trumpets, so to understand this of the invasions of the above barbarous people, particularly the Vandals under Genseric, who being turned out of Spain by the Goths, went into Africa, where peace was made, and part of Africa given them to dwell in; after which Genseric, through treachery, seized upon Carthage, and greatly afflicted Sicily: Theodosius made war against them to no purpose, and peace being made between Valentinian and Genseric, Africa was divided between them; and some time after Rome was spoiled by Genseric of all its riches r. Mr. Daubuz thinks Attila, king of the Huns, called the dread of the world, and the scourge of God, is meant by this star; who was a rebel against the Romans, and made sad ravages in the empire; at the beginning of which troubles a great comet appeared; and, according to Cassiodorus s, the Huns were auxiliaries to the Romans against the Goths; but Litorius the Roman general was taken; and after this the Huns rebelled, and depopulated Thrace and Illyricum; and Attila, their king, having slain his brother Bleda, and partner, became sole monarch; and though the Romans under Actius, by the help of the Goths, beat him in the fields of Catalaun, and obliged him to depart, yet afterwards, having got a reinforcement, he entered with great force into Aquileia, with whom Pope Leo made peace:
burning as it were a lamp; this star resembled that which is called Lampadias, which Pliny says t imitates, or bears a likeness to burning torches; and he speaks of a spark which fell out of a star, which had such an appearance u: this is expressive of war, and great destruction in the empire:
and it fell upon the third part of the rivers, and upon the fountains of water; that is, upon the large provinces and chief cities belonging to the Roman empire, and the governors of them, who suffered very bitterly and severely in these times; compare with this Eze 32:2. The last clause, "and upon the fountains of waters", is left out in the Alexandrian copy.

Gill: Rev 8:11 - -- And the name of the star is called Wormwood,.... Because of the bitter afflictions, sorrows, and distresses which it was the instrument of; just as Na...
And the name of the star is called Wormwood,.... Because of the bitter afflictions, sorrows, and distresses which it was the instrument of; just as Naomi called herself Mara, because the Almighty had dealt bitterly with her, Rth 1:20;
and the third part of the waters became wormwood; that is, the inhabitants of the provinces and cities belonging to the Roman empire were afflicted with grievous and bitter afflictions and calamities; so great distresses are called wormwood, and waters of gall given to drink, Jer 9:15;
and many men died of the waters, because they were bitter; through the barbarities and cruelties of these savage people, who afflicted the empire: there seems to be an allusion to Exo 15:23.

Gill: Rev 8:12 - -- And the fourth angel sounded,.... His trumpet. Some think this refers to the Eutychian heresy, which confounded the two natures of Christ, and of two ...
And the fourth angel sounded,.... His trumpet. Some think this refers to the Eutychian heresy, which confounded the two natures of Christ, and of two made one mixed nature, neither human nor divine; and brought great darkness upon the doctrine of Christ's person, the sun of righteousness and into the church, signified by the moon, and among the ministers of the word, the stars. Others are of opinion that that darkness which preceded the rise of the Papacy, and introduced it, is here intended:
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; when the doctrine concerning the person and offices of Christ, who is the sun and light of the world, was obscured by heresies; and the discipline of the church, which, like the moon, has all its light, beauty, and order from Christ, was sadly defaced by the introduction of Jewish and Paganish rites and ceremonies; and the ministers, the stars, were drawn by the tail of the drag on, and cast to the earth, became corrupt in their principles, and carnal and sensual in their lives; so that it was a time of great darkness and gloominess, night and day: but rather this trumpet has respect to that darkness and ignorance which the above barbarous nations, the Goths, Huns, Vandals, and Heruli, spread, and left throughout the empire; for from this time there was a visible decline, as of evangelical light and knowledge, so of all kind of useful knowledge, and nothing but ignorance, stupidity, and barbarity, took place everywhere; and which were very assisting to the man of sin, antichrist, to fix and settle his dominion over the kingdoms which rose up out of the empire at this time; and it also refers to the entire destruction of the western Roman empire, which is expressed by much the same figures as the ruin of the Roman Pagan empire, in Rev 6:12; and which the various irruptions of these savage people issued in; compare with this Eze 32:7, where the destruction of the Egyptian monarchy is signified in like terms: Jerom, who lived about the time of the first inundation of these nations, in very mournful language expresses the inhumanity and impiety of them, and the ruin they threatened the empire with; and, says w, " Romanus orbis ruit", "the Roman empire is falling". About the year 455, when Rome was taken by Genseric the Vandal, the empire was divided into ten kingdoms; and in the year 476, Augustulus, the last of the Roman emperors, was obliged to quit his imperial dignity: the Heruli, a people of the same kind with the Goths, and originally Scythians, as they, under their king and leader Odoacer seized on Italy, took Rome, killed Orestes and his brother Paul, and deposed Augustulus, the last of the Roman emperors, and banished him into Campania; and so the western empire ceased, Odoacer taking upon him the title of king of Italy, and translated the seat of the empire from Rome to Ravenna x; and then might the sun be truly said to be smitten: but still, though Odoacer the Herulian reigned in Italy, the Roman form of government was not altered, the consulship and senate still continued, as they did also under Theodoric the Goth, his successor; but when Italy was recovered by Narses, the Emperor Justinian's general, these, with other magistrates, ceased, and Rome became a dukedom, and was subject to an exarch of Ravenna; and then the moon and stars were smitten also. The phrase of smiting the sun, moon, and stars, is Jewish; for the Jews express the eclipses of the luminaries in this way, and say y that when the luminaries

Gill: Rev 8:13 - -- And I beheld, and heard an angel flying through the midst of heaven,.... The Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, a...
And I beheld, and heard an angel flying through the midst of heaven,.... The Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, instead of "an angel", read "an eagle"; and to "fly" agrees with either of them, and the sense is the same let it be read either way; and this angel may design either Christ, or a created angel, or a minister of the Gospel, as in Rev 14:6; did the next trumpet introduce Popery, as some have supposed, Gregory bishop of Rome might be thought, as he is by some, to be the angel here intended, since he gave notice and warning of antichrist being at hand:
saying with a loud voice; that all might hear, and as having something of importance to say, and delivering it with great fervour and affection:
woe, woe, woe; three times, answerable to the three trumpets yet to be blown; and which are therefore called the woe trumpets: and these woes are denounced
to the inhabiters of the earth; the Roman empire, particularly the eastern part of it, which the fifth and sixth trumpets relate unto; and even the whole world, with which the seventh trumpet is concerned:
by reason of the other voices of the trumpet of the three angels which are yet to sound! the design of this loud cry of the angel is to show, that though the distresses and ruin which the barbarous nations had brought upon the western empire were very great; yet those which would come upon the eastern empire by the Saracens and Turks, under the sounding of the fifth and sixth trumpets, would be much more grievous; and especially the judgments which the seventh trumpet would bring upon the whole world, when all the nations of the earth will be judged. From the sounding of the fourth trumpet, to the sounding of the fifth, was a space of a hundred and thirty five years, that is, from the deposition of Augustulus, A. D. 476, to the public preaching of Mahomet, A. D. 612.

Gill: Rev 9:1 - -- And the fifth angel sounded,.... His trumpet:
and I saw a star fall from heaven unto the earth: some take this star to be Jesus Christ, the bright ...
And the fifth angel sounded,.... His trumpet:
and I saw a star fall from heaven unto the earth: some take this star to be Jesus Christ, the bright and morning star; and understand by falling, no other than his descending from heaven to earth, in which sense the word is used in Gen 14:10; and that because he is not only said to have the keys of hell and death, Rev 1:18; but particularly the key of the bottomless pit, Rev 20:1; but then there is a wide difference in the use of the key by the star here, and the angel there, or between the opening of the pit, and letting out smoke and locusts, and the shutting it up, and Satan in it; the one well suits with Christ, the other not: nor is Satan here designed, as others think, who once was a bright star, and shone among the morning stars, but by sin fell from heaven, his first estate; and the fall of this Lucifer, son of the morning, was as lightning from heaven, Luk 10:18. But then this was a matter over and past, and what was well known to John; nor did he need a vision to represent this unto him: nor is Arius intended, who lived before any of the trumpets were blown; nor the Emperor Valens, who fell from the heavenly doctrine of Christ's divinity into the Arian heresy, which he encouraged and defended; whereby Christ, the sun of righteousness, was obscured, and the air, the church, enlightened by Christ, was darkened; in whose time the locusts, the Goths and Vandals, infected with Arianism, greatly distressed the eastern Christians; but his reign was long before the fifth angel sounded his trumpet, which was after the year 600: wherefore by this star is meant antichrist; but whether the western or eastern antichrist, the pope of Rome, or Mahomet, is a question: some interpreters go one way, and some another: Brightman thinks both are intended, seeing they both are antichrist, and rose to the height of their power much about the same time; and the characters and circumstances in this vision very. Well agree with them both: what is objected to Mahomet is, that he never was a doctor or teacher in the church, or had any dignity in it, which a star in this book most commonly signifies, and therefore could not be said to fall from it; but this may be observed, that the Arabians, among whom he lived, had received the Christian religion before his time; that he himself was conversant with the Scriptures, as appears by his wretched perversion of them in his Alcoran; and certain it is, that his accomplices were such as had professed Christianity, as Sergius, a Nestorian of Constantinople, and John of Antioch, an Arian, and he himself set up for a prophet: others think the pope of Rome is meant by the star, seeing the bishops of that city had shone out in great light and purity of doctrine and practice formerly, but now about this time most sadly apostatized; they had been indeed gradually declining for some time, but now they may be said openly to fall from heaven, when Phocas, who murdered his master, the Emperor Mauritius, and took the imperial crown to himself, gave to Pope Boniface the Third the title and power of universal bishop, about the year 859, which he and his successors exercised in a most haughty and tyrannical manner:
and to him was given the key of the bottomless pit; which shows that this could not be a star in a literal sense, but must design some man, or body of men, and agrees well with the popes of Rome: by "the bottomless pit" is meant hell, out of which the beast arose, and into which Satan will be cast, Rev 11:7; and by "the key" is designed the power of it, of opening and shutting it, of saving persons from it, or of casting them into it; and which the popes of Rome take to themselves, even all power in heaven, earth, and hell, signified by their triple crown; and which they arrogate to such a degree as to say, that if the pope should send many thousands into hell, no one ought to say, what dost thou? This is a different key from what were given to Peter; he had the keys of the kingdom of heaven, his pretended successors have the key of the bottomless pit; his were keys of knowledge, theirs of ignorance, and of the depths of Satan, let out of this bottomless pit, of which the antichristian religion, both Popish and Mahometan, consist; his were given by Christ, theirs by Phocas a murderer; or they had their power from the dragon, Rev 13:2; from Satan himself, according to whose working and influence they come forth, though by divine permission.

Gill: Rev 9:2 - -- And he opened the bottomless pit,.... With the key that was given him; he made use of his universal power over all bishops and churches, enacted laws,...
And he opened the bottomless pit,.... With the key that was given him; he made use of his universal power over all bishops and churches, enacted laws, issued out decrees, made articles of faith, and imposed them on men's consciences, and obliged all to submit to his hellish principles and practices; and this, as it may be applied to Mahomet, the eastern antichrist, may regard the publishing of his Alcoran, and obliging all his followers to receive it as the infallible word of God:
and there arose a smoke out of the pit, as the smoke of a great furnace; the Complutensian edition reads, "of a burning furnace"; and so the Syriac and Arabic versions; which may design false doctrine, and superstitious worship, which sprung from the decrees of popes and councils, and the Alcoran of Mahomet: and smoke being a dark thin vapour, and very troublesome to the eyes and nose, and of a perishing nature, which soon vanishes away, these are fitly expressed by it; for they are the hidden things of darkness, and the authors and abettors of them are such who darken counsel by words without knowledge; they are empty things, have no solidity and substance in them, are comparable to wood, hay, stubble, smoke, and wind; and are very troublesome and offensive to all enlightened persons, and who have the smell and savour of divine things; and will all perish with the using, being the doctrines and commandments of men, when the true Gospel is an everlasting one. Smoke sometimes designs great afflictions, punishments, and judgments upon men, Gen 15:17; and here may represent those judgments, both spiritual and temporal, which the antichristian doctrine and worship, brought upon the world, and which have been manifest in all ages since.
And the sun and the air were darkened by reason of the smoke of the pit; Christ, the sun of righteousness, was greatly obscured by the Romish antichrist, by his false doctrine and worship, in his offices, merits, and grace, he taking upon him to be head of the church, the infallible interpreter of Scripture, and to give out pardons and indulgences; and particularly by the doctrines of merit, of works of supererogation, and of justification by works, &c. as he also was by Mahomet, who represented him only as a mere man, and exalted himself above him as a prophet; and by both were "the air", the church which receives its light from Christ, darkened; or the Scriptures, which are the breath of God, are given by inspiration of him, these were most grievously beclouded, and most wretchedly perverted, both by the decrees of popes, and the Alcoran of Mahomet. And it is remarkable what Abulpharagius b, an Arabic writer, reports, that in the seventeenth year of Heraclius the emperor, which was the year 627, and the fifth of the Hegira, in which year Mahomet began to plunder and make war; for in this year was his plundering excursion into Dumato'l Jundal, and the battle of Bani Lahyan, that half of the body of the sun was darkened; and the darkness remained from Tisrin the first, to the month Haziran, so that very little of its light appeared; which might portend that darkness he was introducing by his wretched religion. And frequently the sun and air have been darkened at noonday by the locusts, as Pliny c relates; and of which we have had a late account from Transylvania; see Exo 8:15.

Gill: Rev 9:3 - -- And there came out of the smoke locusts the earth,.... Not literally, for these locusts might not meddle with the grass, nor any green thing, or tree,...
And there came out of the smoke locusts the earth,.... Not literally, for these locusts might not meddle with the grass, nor any green thing, or tree, as locusts do, only men, Rev 9:4; and had a king over them, Rev 9:11; which locusts have not, Pro 30:27, though the allusion is to such, which spawn and breed in pits, and may be properly said to come out of them; hence in the Hebrew tongue they are called
"we are the army of the most high God; we are the ninety and nine eggs, and if the hundred should be made perfect, we should consume the whole world, and whatever is in it.''
And it was a law established by Mahomet, ye shall not kill the locusts, for they are the army of the most high God; and the Mahometans fancy that the locusts were made of the same clay as Adam was: and besides the tradition before mentioned, they say, that as Mahomet sat at table a locust fell, with these words on its back and wings;
"I am God, neither is there any Lord of the locusts besides me, who feed them; and when I please I send them to be food to the people, and when I please I send them to be a scourge unto them;''
hence his Saracens may well go by this name. Now these Saracens sprung up in the times of antichristian darkness, both Papal and Mahometan, and may be said to come out of the smoke of the bottomless pit; and the religion of Mahomet, which they embraced, was no other; and like locusts they were innumerable, they went in troops and bands, as locusts do, Pro 30:27; pillaging and ravaging all they could and their sudden and frequent incursions, the desolations and ravages which they made in the eastern empire, are very aptly expressed by the running to and fro of locusts; see Isa 33:4.
And unto them was given power, as the scorpions of the earth have power; that is, to torment then, by striking them with their stings in their tails, Rev 9:5. These are called "scorpions of the earth", to distinguish them from sea scorpions, which are a kind of fish: so Aristotle d and e Pliny speak of terrestrial scorpions, which are the most hurtful; these are of the serpentine kind have an innocent and harmless look, but are soon angry; have stings in their tails, which they are always striking with, that they may miss no opportunity of doing mischief, and with which they strike in an oblique way f; and which very fitly describes the Saracens, the race of the Ishmaelites, a generation of vipers, a subtle and treacherous sort of people, very furious and wrathful, and who lived by continual robbing and plundering of others at an unawares: and this may be applied to the western locusts, the monks and friars, who are the seed of the serpent; and who by good words and fair speeches deceive the hearts of the simple, have a form of godliness, and speak lies in hypocrisy, and lie in wait to deceive; and being provoked, are full of wrath and anger, and strike very hard with their anathemas and excommunications, and other sorts of punishment, which they have power to inflict.

Gill: Rev 9:4 - -- And it was commanded them,.... The locusts, by Christ, who has a sovereign power over all men, and lays them under the restraints of his providence:
...
And it was commanded them,.... The locusts, by Christ, who has a sovereign power over all men, and lays them under the restraints of his providence:
that they should not hurt the grass of the earth: true Christians, private believers, it may be those of the lower class; who for their numbers, and for their flourishing estate under the dews of heavenly grace, and the distillations of the doctrine of grace, and the clear shining of the sun of righteousness upon them, and for their weakness, may be compared to grass; and yet as these being a company reserved by Christ for himself, who will not break nor bruise them, so neither will he suffer others to hurt them, and resents every offence done to these little ones:
neither any green thing; who have the truth of grace in them, are spiritually alive, and in prosperous circumstances, in a fruitful condition, being filled with the fruits of righteousness from Christ, the green fir tree, and whose leaves of profession continue green; and are themselves, as David says of himself; like a green olive tree in the house of God, Psa 3:8.
Neither any tree; any trees of righteousness, good and righteous who are often compared to trees planted by rivers of water, Psa 1:3 Jer 17:8; it may be the ministers of the Gospel, then of great grace and gifts, the tall cedars in Lebanon, may be intended; and so by these various expressions, Christians of every size, from the lowest to the highest class, may be signified. Green things and leaves of trees are what the locusts generally destroy, as appears from the plague of them in Egypt, Exo 10:5; and as they did in Syria in the year 1586, as Thuanus reports g. Now as grass, green things, and trees, are what locusts most desire to feed upon and hurt, so real believers, truly godly persons, are those which both the eastern and western locusts, the Mahometans and Papists, have been very desirous of rooting out and destroying; but Christ takes care of these; these are as the apple of his eye, his jewels, his sheep, his sealed ones; none shall hurt them, they shall never perish; he knows them that are his, and he will preserve them amidst fire and smoke, amidst all the corruptions and calamities in the world:
but only those men which have not the seal of God in their foreheads; see Rev 7:2; the antichristian party, those of the Romish apostasy, the Papists; and these were they that suffered most by the Saracens, who abhorred image worship, and fell foul on the idolaters of this kind: and, on the other hand, the western locusts, the clergy of the church of Rome, had only influence over the reprobate part of mankind, and only wrought with all deceivableness of unrighteousness in them that perish, who were giver, up to believe a lie, that they might be damned, but not upon any of the chosen ones, 2Th 2:11.

Gill: Rev 9:5 - -- And to them it was given that they should not kill them,.... As the power of the locusts was limited with respect to the persons they should hurt, so ...
And to them it was given that they should not kill them,.... As the power of the locusts was limited with respect to the persons they should hurt, so with regard also to the mischief they should do; for even those whom they were suffered to annoy they might not kill, that is, utterly root out and destroy, so as that they were no more: and thus, though the Saracens killed great numbers in the eastern empire, by their frequent incursions and ravages, and made large conquests, yet they could never destroy the empire itself, or bring it in subjection to them; nor did they ever take Constantinople, the metropolis and seat of the empire, though they often besieged it. And as for the western locusts, the months, friars, &c. though they kill the souls, yet not the bodies of men that are under their power and influence:
but that they should be tormented five months; that is, not that the locusts should be tormented, but men by the locusts; and so the eastern empire was grievously teased and tormented by the Saracens, and many parts of it were conquered, plundered, and pillaged by them, though it was not killed and put an end to. In the year 628, Mahomet with his Saracens having obtained a place in Arabia Felix to dwell in, died in the year 631; from which time his successors, the Saracens, by little and little, subdued Palestine, Syria, and Egypt; and, in the year 640, took Persis, putting King Hormisda to flight; they laid siege to Constantinople seven years, but without success; in the year 698, Carthage was taken by them; and in following times many countries on the continent, and many of the islands, were grievously infested and distressed by them; though the empire itself did not fall into their hands; it was tormented by them, but not destroyed. And the western locusts have most dreadfully tormented men by their exorbitant dues demanded of them; and by obliging them to confessions, and to attend Mass; by enjoining them whippings, fastings, pilgrimages, and penances, and with the terrors of purgatory, and the like. The time that the locusts should torment men, which is "five months", seems not to design any determinate time; but only that seeing five months is the time that locusts live, and are in their strength and power, even the five, hottest months in the year, from April to September h, this seems to denote, that as long as the locusts live, the Saracens in the east, and the monks and friars in the west, so long men should be tormented by them; for it is certain that these have had power to torment men longer time than barely five months; yea, even though these should be understood, according to the prophetic style used in this book, of five months of years, or an hundred and fifty years; and though this should be doubled, seeing they are repeated, Rev 9:10; and so make up in all three hundred ears; for both the Saracens and the Romish clergy have distressed men, either of them, longer time than this: indeed, the flourishing condition of the Saracens was but about three hundred years, or two five months; but their empire or dominion lasted longer, even from the year 622, which was the year of the "Hegira", or flight of Mahomet, to the year 1057 i, when the Turkish empire succeeded it: though it is pretty remarkable, that from the year 612, in which Mahomet began to preach publicly, and so let out the smoke with the locusts, to the year 762, in which the city of Bagdad was built, when and where the Saracens settled, and made no more excursions of any consequence, were just an hundred and fifty years, or five months of years, as Mr. Daubuz observes; and I will not say that this is not intended by this prophecy. Noah's flood prevailed over the earth one hundred and fifty days, or five months, Gen 7:24.
And their torment was as the torment of a scorpion when he striketh a man; which gives great pain, is very distressing, and their stings are poisonous and mortal: it signifies how troublesome and afflictive those locusts were; to be among them was to live among scorpions, as in Eze 2:6. As these locusts are like scorpions, so scorpions have been seen sometimes with wings like locusts; such an one, Pausanias k relates, was brought into Ionia by a Phrygian.

Gill: Rev 9:6 - -- And in those days men shall seek death,.... Or desire to die, as Job did:
and shall not find it; or shall not die:
and shall desire to die, and ...
And in those days men shall seek death,.... Or desire to die, as Job did:
and shall not find it; or shall not die:
and shall desire to die, and death shall flee from them; death will be preferred to a miserable life; it will be chosen rather than life, Jer 8:3. The ravages of the Saracens, their incursions, and the invasions by them, struck such terror into the inhabitants of divers parts of the empire, that they made death more eligible to them than life.

Gill: Rev 9:7 - -- And the shapes of the locusts were like unto horses,.... The heads of locusts, especially of some of them, are very much like the heads of horses: an...
And the shapes of the locusts were like unto horses,.... The heads of locusts, especially of some of them, are very much like the heads of horses: and here they are compared to horses
prepared unto battle; as they are in Joe 2:4. The horse is a warlike creature, swift, strong, and courageous, Job 39:21. Locusts sometimes have appeared in the form of armies, and have marched in great order with their leaders before them, and have pitched their camps very regularly; see Joe 2:7; of which we have lately had an account from Transylvania in our public papers. (This was published in 1747, Ed.) This part of their description may denote the wars of the Saracens, and the rapidity, force, and power with which they overran great part of the empire; and as it may be applied to the western locusts, the disputes, contentions, and quarrels raised by the Romish clergy.
And on their heads were, as it were, crowns like gold; and in this shape some locusts have appeared, to which the allusion seems to be in, Nah 3:17, "thy crowned men are as the locusts". In the year 1542, it is said l, that locusts came out of Turkish Sarmatia, into Austria, Silesia, and other places, which had on their heads "little crowns"; see Eze 23:42. And the Arabians, as Pliny observes, go "mitrati" m, with mitres, turbans like crowns, on their heads. This may design the several victories and conquests which the Saracens obtained in Arabia, Persia, Syria, Egypt, Africa, Spain, and many other places; and supposing this to have any reference to the western locusts, it may respect the triple crown of the head of then, the caps of the cardinals, the mitres of the bishops, and the shaven pates of the priests, in form of crowns.
And their faces were as the faces of men; which may be expressive of the affable carriage of Mahomet, and his followers, especially to the Christians, and of his great pretensions to holiness and religion, and of the plausible and insinuating ways, and artful methods, used by him, to gain upon men; and being applied to the clergy of the church of Rome, may denote their show of humanity, and their pretended great concern for the welfare of the souls of men, their flatteries, good words, and fair speeches, with which they deceive the simple and unwary.

Gill: Rev 9:8 - -- And they had hair, as the hair of women,.... Some locusts have smooth, others hairy heads n: this fitly points at the Arabians or Saracens, who, as Pl...
And they had hair, as the hair of women,.... Some locusts have smooth, others hairy heads n: this fitly points at the Arabians or Saracens, who, as Pliny says o, used to wear long hair without cutting it, and attired as women, and have their names also from women: they were called Hagarenes, from Hagar, Abraham's handmaid, by whom he had Ishmael, the father of these people; afterwards they took the name of Saracens, from Sarah, the wife of Abraham, whose posterity they would be thought to be; though they may have the latter name, either from
And their teeth were as the teeth of lions; so in Joe 1:6; which may denote the ravages and devastations of the Saracens in the empire, robbing, pillaging, and destroying all they met with; and is applicable enough to the devouring jaws of the Romish clergy, their plundering the estates of men, their cruelties and barbarities exercised by their Inquisition, &c. Pliny says p, that locusts will gnaw the doors of houses.

Gill: Rev 9:9 - -- And they had breastplates, as it were breastplates of iron,.... Alluding to the hard skin of the locusts, with which nature has fenced it q; see Joe 2...
And they had breastplates, as it were breastplates of iron,.... Alluding to the hard skin of the locusts, with which nature has fenced it q; see Joe 2:8; and denotes the armour with which the Saracens were accoutred: and if to be understood of the western locusts, the hardness of their hearts, their seared consciences, or their protection by the princes of the earth, the many privileges they are possessed of, the laws made in their favour, and for their security; their breastplates were not breastplates of righteousness, faith, and love, nor in defence of truth, but against it. And some think the iron colour may denote the colour of their habit, their black garments:
and the sound of their wings was as the sound of chariots of many horses running to battle; see Joe 2:5. The sound of locusts, when they fly or march in large companies, is very great. Pliny says r, they make such a noise with their wings, when they fly, that they have been thought to have been other winged creatures; hence a locust, in Hebrew, is sometimes called

Gill: Rev 9:10 - -- And they had tails like unto scorpions,.... Locusts are said to have the tail of a serpent, and of the vipers of the earth u; See Gill on Rev 9:3, Rev...
And they had tails like unto scorpions,.... Locusts are said to have the tail of a serpent, and of the vipers of the earth u; See Gill on Rev 9:3, Rev 9:5. And there were stings in their tails; either in the baser sort of them, the Saracens and Papists; or in their doctrines, the prophet being the tail, Isa 9:15; with which both Mahomet, who set himself up for a prophet, and the Romish clergy, who set up their decrees and unwritten traditions above the word of God, have poisoned and destroyed multitudes of souls:
and their power was to hurt men five months; See Gill on Rev 9:5.

Gill: Rev 9:11 - -- And they had a king over them,.... Which natural locusts have not, Pro 30:27; by whom is meant the false prophet Mahomet, who was at the head of the S...
And they had a king over them,.... Which natural locusts have not, Pro 30:27; by whom is meant the false prophet Mahomet, who was at the head of the Saracens, and led them on to commit the outrages they did; and is believed in by the Turks to this day, as the great prophet of God, and by them preferred to all prophets, not only to Moses, but to Jesus Christ; he is the king of the eastern locusts, as the pope of Rome is the king of the western ones; for the Romish antichrist reigns, or at least has reigned, over the kings of the earth, Rev 17:17;
which is the angel of the bottomless pit; to whom the key of it was given, Rev 9:1;
whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon; both which signify a "destroyer"; and are very applicable both to Mahomet, who by his imposture has been the cause of the destruction of multitudes of souls, as well as by his wars, and those of the Saracens and Turks, of the lives of millions, and of the ruin of many kingdoms, countries, cities, and towns. Abulpharagius w, an Arabic writer, relates, that in the times of the Chalif Al-walid, there was one Hejajus, who had caused to be slain, of the chief and illustrious men, an hundred and twenty thousand, besides others of the common people, and that fell in war; moreover, that there died in his prison fifty thousand men, and thirty thousand women: and the same writer reports x, that the famous Abu Moslem put to death six hundred thousand men, who were known, besides those that were unknown, and whom he slew in wars and battles: both these instances are taken notice of by Mr. Daubuz, who justly observes, that surely nothing can come near this "Abaddon", but the beast, the son of perdition, 2Th 2:3. And to him, the pope of Rome, may the name be truly applied, who has led thousands into perdition, and will go into it himself; and both he, and the false prophet, with the devil, will be east into the lake, which burns with fire and brimstone, and will be tormented for ever and ever, 2Th 2:4. "Abaddon", with the Jews, is one of the habitations or apartments of hell y, because it destroys all; "Apollyon" is the same with "Apollo", the god of the Heathens, who has his name from destroying z.

Gill: Rev 9:12 - -- One woe is past,.... One of the three woe trumpets, the first of them; that is, in the vision which John had of it, not the thing itself designed by i...
One woe is past,.... One of the three woe trumpets, the first of them; that is, in the vision which John had of it, not the thing itself designed by it:
and behold there come two woes more hereafter; under the blowing of the sixth and seventh trumpets.

Gill: Rev 9:13 - -- And the sixth angel sounded,.... His trumpet:
and I heard a voice from the four horns of the golden altar, which is before God; the allusion is not...
And the sixth angel sounded,.... His trumpet:
and I heard a voice from the four horns of the golden altar, which is before God; the allusion is not to the altar of burnt offering, which was covered with brass, but to the altar of incense covered with gold; and hence here, and elsewhere, it is called "the golden altar", and was a figure of the intercession of Christ; for on this altar incense was offered, which was typical of the prayers of the saints offered by Christ, through his mediation: the matter of this altar was shittim wood, a wood that is incorruptible, and of long duration, denoting the perpetuity of Christ's intercession; and its being covered with gold expresses the glory and excellency of it; its form was foursquare, as is the city of the new Jerusalem, and shows that Christ's intercession avails for all his people in the four parts of the world: and on it were "four horns", which some think represent the four evangelists, or the Gospel sent into the four parts of the world, and which is the power of God unto salvation; and for the contempt of which, in the eastern empire, the judgments signified under this trumpet came upon it; though rather these may point at the large extent and fulness of Christ's intercession, for all his people, in the four corners of the earth, as well as his power to protect and defend them, and to scatter and destroy his and their enemies. This altar is said to be "before God", in a visionary way, as the altar of incense was before the vail, and the mercy seat, and by the ark of the testimony, Exo 30:1; suggesting that Christ continually appears in the presence of God for all the saints. Now from hence was a "voice heard" by John, and which seems to be the voice of Christ, the advocate and intercessor. In the Greek text it is, "one voice"; not the voice of many angels round about the throne, nor of the souls under the altar, but of the one and only Mediator between God and man, the Lord Jesus Christ; and this was a voice, not supplicating, but commanding, being addressed to one of his ministering spirits.

Gill: Rev 9:14 - -- Saying to the sixth angel which had the trumpet,.... The sixth trumpet, which was given him, and he had prepared himself to sound, and had sounded:
...
Saying to the sixth angel which had the trumpet,.... The sixth trumpet, which was given him, and he had prepared himself to sound, and had sounded:
loose the four angels which are bound in the great river Euphrates; not the four angels in Rev 7:1; they stood upon the four corners of the earth; these were in, or at the river Euphrates; they held the four winds, that they should not blow, or restrained the savage nations, that they should not hurt; these are bound themselves, that they might not do mischief; nor are angels by nature at all intended; not evil angels, though they are bound in chains of darkness, and are reserved to judgment, they are admitted indeed to rove about in the air and earth, but are under the restraints of the power and providence of God; nor good angels, who are at the divine beck, and go in and out, and are detained and sent forth according to the pleasure of God, and are sometimes employed in killing great numbers of men; see 2Sa 24:15; but men are here meant, as appears from Rev 9:16, and particularly the Turks, as most interpreters agree; who dwelt on the other side the river Euphrates, and were let loose, or suffered to pass over that river into the eastern empire, to ruin and destroy it, as they did: these are called "angels", because of their might and force, their power and strength, with which they bore all before them; and for their great swiftness and rapidity in the victories and conquests which the Ottoman family obtained; who, from very small beginnings, raised themselves, in a very little time, to a large monarchy, and founded the Turkish empire, which, from them, is to this day called the Ottoman empire. Ottoman the First subdued great part of Bithynia, and fixed the seat of his kingdom at Prusa; or rather his son Urchanes, who conquered Mysia, Lycaonia, Phrygia, Caria, and the rest, to the Hellespont, and the Euxine sea. Amurath his son took Callipolis, Hadrianople, and the adjacent provinces. Bajazet added to the empire Thessalia, Macedonia, Phocis, Attica, Mysia, and Bulgaria; and Mahomet the Second took Constantinople itself, and thereby put an end to the eastern empire; and all this was done in a very few years: it is said of this last, that he conquered two empires, and twelve kingdoms, and above two hundred cities a. And these Ottoman Turks may be called angels, or messengers, because they were the messengers and executioners of God's wrath upon the eastern empire: they are signified by "four angels", either, as some think, because of the four names of Saracens, Turks, Tartars, and Arabians, though all Mahometans, under which they went, before they were united under one emperor, Ottoman; or rather because of the four principalities, or governments, into which they were divided, while they were upon the banks of, or near to the river Euphrates; the seat of one being at Iconium, another at Bagdad, a third at Aleppo, and a fourth at Damascus; and chiefly because, when they passed the river Euphrates, they had four princes at the head of them, Soliman Shak, and his three sons. Soliman himself, as he passed, not knowing the fords of the river, was drowned in it; at which his sons being so affrighted, two of them, Sankur Zengi, and Gun Tugdi, returned to Persia, but the third, Ortogrules, with his three sons (which made "four" again) Condoz, Sarubani, and Othman, or Ottoman, continued, to whom Aladdin, sultan of Iconium, gave them some land among the mountains of Armenia b; and from hence, by degrees, as before observed, a large empire was raised. Now these are said to be "bound in the great river Euphrates"; which river is to be literally understood, and is the same with that which is so called in Gen 2:14, and ran through Mesopotamia and Chaldea, and was the boundary of the Roman empire; so it was fixed by Hadrian c; and beyond which the Turks, before this time did rarely go, and if they did, retired again: for till this time, as the historian says d, the Turks had Asia,

Gill: Rev 9:15 - -- And the four angels were loosed,.... The time being come, fixed by the decrees of God, making use of the Turks for the destruction of the eastern empi...
And the four angels were loosed,.... The time being come, fixed by the decrees of God, making use of the Turks for the destruction of the eastern empire, the restraints of divine Providence were taken off from them, and they were suffered to pass the river Euphrates; they were let loose like so many furies, and in a little time overran and destroyed the whole empire, and settled their own, now called the Turkish or Ottoman empire; and which was done about the year 1301.
Which were prepared for an hour and a day, and a month, and a year,
for to slay the third part of men; which may in general denote their readiness, vigilance, and quick dispatch: they lay for a good while hovering over the banks of the river Euphrates, as if they were waiting for an order, or a commission to go over it: they were ready not only at a year's, a month's, a day's, but at an hour's warning, and all of them together; and as soon as ever they had the divine permission, they lost no time; they improved every opportunity, every year, every month, every day, every hour, to settle and enlarge their dominions to the ruin of others; and in a very short time did they accomplish what they desired: though others think this refers to a certain time fixed by God, in which they should be employed in killing men; and the sense is, that these people were prepared in the purposes and decrees of God, or were appointed for such a length of time here signified, by several dates, in which they should destroy a large multitude of men, by way of punishment for their idolatries, murders, sorceries, fornication, and thefts, Rev 9:20. An hour, which is the twenty fourth of a day or year, in the prophetic style, is fifteen days, and a day is a year, and a month is thirty years, and a year is three hundred sixty five years and a quarter, or ninety one days; in all, three hundred and ninety six years, and a hundred and six days; which is the precise time between A. D. 1057, when the Turkish empire begun, the empire of the Saracens being entirely demolished by Togrul Beg, or Tangrolipix, and A. D. 1453, in which year Constantinople was taken by the Turks, and an end put to the eastern Roman empire, signified by the third part of men; or else this space of time may be reckoned from the date of Ottoman's reign, May 19, 1301, which, to September 1, 1697, is just this term of time, when Prince Eugene obtained a remarkable victory over the Turks, the effect of which was the peace at Carlowitz the next year, since which time the Turks have done but little in Europe: and by this it should seem that their time of killing men here is over, and that their own destruction is hastening on. Mr. Daubuz rejects these computations, since a prophetic year consists of 360 days or years, and not 365, as those suppose; and thinks there is no mystery in these dates, and only signify the angels' unanimous execution of their commission at once.

Gill: Rev 9:16 - -- And the number of the army of the horsemen,.... This shows that the four angels before mentioned were men, and design generals of armies, or armies of...
And the number of the army of the horsemen,.... This shows that the four angels before mentioned were men, and design generals of armies, or armies of men, even of horsemen; and manifestly point at the Turks, who were not only originally Persians, and had their name, as some say e, from Turca in Persia, and
were two hundred thousand thousand; or "two myriads of myriads"; two hundred millions, or twenty thousand brigades of ten thousand each; that is, a very large and prodigious number, almost infinite and incredible, like the army of Gog and Magog, as the sand of the sea, Rev 20:8. The Turks used to bring, and still do bring vast armies into the field: in the year 1396, Bajazet, with three hundred thousand men, fell upon sixty thousand Christians, killed twenty thousand of them, and lost sixty thousand of his own: against him afterward, in the year 1397, came Tamerlane the Tartar, with four hundred thousand horse, and six hundred thousand foot, and having killed two hundred thousand Turks, took Bajazet prisoner, and carried him about in a cage, in golden chains. In the year 1438, Amurath entered into Pannonia, with three hundred thousand horsemen: and in the year 1453, Mahomet took Constantinople with the like number h; yea, it is said, that the army at the siege of that city consisted of forty myriads, or four hundred thousand men i. It is reported, that the great Turk contemptuously sent to the emperor of the Romans a camel, or a dromedary, loaden with wheat, with this vow by a message, that he should bring against him as many fighting men as there were grains of wheat therein k. And it is related l, that when Ladislaus, king of Hungary, went out against Amurath with four and twenty thousand horse, Dracula, governor of Walachia, advised him not to attack the emperor of the Turks with so small an army, since he went out every day a hunting with more men than such a number:
and I heard the number of them; expressed by some angel, and therefore John was certain of it, otherwise he could not have told them.

Gill: Rev 9:17 - -- And thus I saw the horses in the vision, and them that sat on them,.... In such numbers, and with horsemen on them, and in such order, and in appearan...
And thus I saw the horses in the vision, and them that sat on them,.... In such numbers, and with horsemen on them, and in such order, and in appearance, as follows:
having breastplates of fire, and of jacinth and brimstone; which may be understood either literally of their external breastplates, which being of polished iron, according to the custom of these people, looked at a distance like sparkling fire, and seemed to be of the colour of hyacinth, or of a sky colour, and appeared as flaming sulphur; though some think that their breastplates were of different colours, some looked like fire, others like jacinth, and others like brimstone; or it may denote that they would be accoutred in scarlet, blue, and yellow, which are the colours the Turks have commonly wore; or this may be understood of their internal breastplates, and the disposition of their minds, having in their breasts nothing but wrath, fury, desolation, and destruction; a fire devoured before them, and behind them a flame burned:
and the heads of the horses were as the heads of lions: gaping and roaring for their prey, or all bloody with it, and looked fierce, and savage, and terrible: this designs not so much the strength, boldness, and intrepidity of their horses, which are warlike creatures, and very undaunted in battle, as of the men that sat upon them, who were like David's heroes and warriors, 1Ch 12:8.
And out of their mouths issued fire, and smoke, and brimstone; which may be referred either to the horses, or to the horsemen, or both: some interpret this allegorically, and by "fire" understand either the tyranny of the Turks over their own people, or their fury against others, or their blasphemy against God, and Christ, and his people, being like so many railing Rabshakehs against the God of the Christians; and by "smoke" the false doctrine of Mahomet, which came out of the same bottomless pit the doctrine of the Romish antichrist did; and is fitly compared to smoke for its disagreeableness, darkness, levity, and duration; See Gill on Rev 9:2; and by "brimstone" the immorality and sad corruption of manners among the Turks, and what is allowed of, or winked at, as fornication, polygamy, sodomy, &c. but rather this is to be taken more literally, and represents the firing of guns on horseback in battle. Guns are a late invention, and the use of them was found out in the age this trumpet refers to; and were much made use of by the Turks in their wars, and particularly great guns or cannons; these were used by Amurath at the sieges of Belgrade, and of Constantinople m; and by Mahomet the Second at the taking of Constantinople, where a gun or cannon was used of that size, as to be drawn by seventy yoke of oxen, and two thousand men n. Gunpowder set on fire is fitly signified by fire, smoke, and brimstone, which is made of nitre, charcoal, and brimstone; and the firing of guns on horseback is most aptly described by these coming out of the mouths of horses and horsemen: nor could it well appear to John to be otherwise, who could never have seen a gun, and one fired off in his life; nor could he well represent to others what he saw in vision, than in this manner.

Gill: Rev 9:18 - -- And by these three was the third part of men killed,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, ...
And by these three was the third part of men killed,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, read, "by these three plagues": as the western Roman empire is in the preceding chapter frequently expressed by the third part of several things, see Rev 8:7; so here the eastern Roman empire by the third part of men; vast numbers of the inhabitants of which were destroyed by the Turks, through the use of guns, out of which issued fire, smoke, and brimstone; and Constantinople, the metropolis of it, was taken in this way, as before observed, with the taking of which the empire ceased.
By the fire, and by the smoke, and by the brimstone, which issued out of their mouths; that is, by the firing of guns.

Gill: Rev 9:19 - -- For their power is in their mouth,.... In what proceeded out of their mouth, or seethed to do so; in their guns, and what came out of them:
and in ...
For their power is in their mouth,.... In what proceeded out of their mouth, or seethed to do so; in their guns, and what came out of them:
and in their tails; which may design their foot soldiers, which were as the tail to their horse, and who sometimes did great service; or their way of fighting when they fled, by casting up arrows into the air, which would fall upon the heads and horses of those that pursued them; or their ambushments, by which they destroyed many; or their perfidious violation of treaties; or it may be their tails may intend the doctrine of Mahomet, the false prophet, who is the tail, Isa 9:15,
for their tails were like unto serpents; crooked, crafty, poisonous, and, pernicious:
and had heads; every tail had a head to it; which may be understood of the officers of the foot soldiers, or of the priests and teachers of the Mahometan religion:
and with them they do hurt; with their guns, the power in their mouth, they did hurt to the bodies of men; and with their false doctrines, their tails, they did hurt to the souls of men; the Ethiopic version here adds, "five months"; which seems to be taken from Rev 9:10.

Gill: Rev 9:20 - -- And the rest of men which were not killed by these plagues,.... By whom are meant the western antichristian party; and such of them as were not plague...
And the rest of men which were not killed by these plagues,.... By whom are meant the western antichristian party; and such of them as were not plagued, harassed, and destroyed by the Turks, as in Germany, at least some parts of it, France, Spain, Italy, &c.
yet repented not of the works of their hands: their idols, their images of saints departed, which their hands had made; the goodness of God in saving them from the depredations of the Turks, should have led them to repentance for their idolatrous worship of images, but it did not:
that they should not worship devils; or demons, a sort of deities with the Heathens, that mediated between the superior gods and men; and here design angels and saints departed, which the Papists worship, and use as mediators of intercession for them; and this is no other than worshipping of devils, in God's account, and is downright idolatry, and the doctrine of it is the doctrine of devils:
and idols of gold, and silver, and brass, and stone, and of wood; which are the several materials of which the Popish images are made: and what aggravates the stupidity of the worshippers of these images, and of the persons represented by them, is, that these are such
which neither can see, nor hear, nor walk; can neither see their persons, nor hear their prayers, nor stir one foot to their help and assistance; see Psa 115:4.

Gill: Rev 9:21 - -- Neither repented they of their murders,.... Of the saints and martyrs of Jesus, with whose blood the western antichrist is made drunk, and which will ...
Neither repented they of their murders,.... Of the saints and martyrs of Jesus, with whose blood the western antichrist is made drunk, and which will be found in her, and for which she is answerable. Now, though the western parts of the empire escaped the scourge of the Turks, yet this did not bring them to repent of their murderous practices, but they went on to take away the lives of godly men; witness the persecutions of the Waldenses and Albigenses, the murders of John Huss and Jerom of Prague, the burning of the martyrs here in Queen Mary's days, and the massacres in Paris and in Ireland, and their butcheries elsewhere; and which they have continued unto this day, where the Inquisition obtains:
nor of their sorceries; Jezebel the whore of Rome has been famous for, by which she has deceived all nations; many of the popes of Rome have been necromancers, given to the magic art, and have entered into covenant, and have had familiarity with the devil; and one part of the Romish service lies in exorcisms, conjurations, and enchantments, and which they still continue:
nor of their fornication; all sorts of uncleanness; not only simple fornication, but adultery, incest, sodomy, and all unnatural lusts; brothel houses have been set up and licensed by authority, which have yielded to the popes a yearly revenue of forty thousand ducats; the Romish clergy, popes, cardinals, priests, monks, and friars, have been dreadfully guilty of all manner of uncleanness, and still are; whence Rome is called Sodom, Rev 11:8;
nor of their thefts; who under pretence of granting indulgences and pardons, and praying souls out of purgatory, with other tricks, cheat men of their money, pillage and plunder their estates, and devour widows' houses; rob men of their substance, and make merchandise of their souls: now all these iniquities the Papists in the eastern empire were guilty of, for which the Turks as a scourge were let in upon it, and destroyed it; and yet the western papacy, who did not suffer in these calamities, took no warning by them, did not repent of their sins, and reform their practices; but went on, and still go on in the same wicked way, and by their hardness and impenitence treasure up wrath against the day of wrath.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Rev 8:1; Rev 8:1; Rev 8:2; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:3; Rev 8:4; Rev 8:4; Rev 8:5; Rev 8:5; Rev 8:6; Rev 8:6; Rev 8:7; Rev 8:7; Rev 8:8; Rev 8:8; Rev 8:9; Rev 8:9; Rev 8:10; Rev 8:10; Rev 8:10; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:11; Rev 8:12; Rev 8:12; Rev 8:13; Rev 8:13; Rev 8:13; Rev 8:13; Rev 8:13; Rev 9:1; Rev 9:1; Rev 9:1; Rev 9:2; Rev 9:2; Rev 9:2; Rev 9:3; Rev 9:3; Rev 9:4; Rev 9:4; Rev 9:4; Rev 9:4; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:5; Rev 9:6; Rev 9:6; Rev 9:6; Rev 9:6; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:7; Rev 9:8; Rev 9:9; Rev 9:10; Rev 9:10; Rev 9:11; Rev 9:12; Rev 9:13; Rev 9:13; Rev 9:14; Rev 9:14; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:15; Rev 9:16; Rev 9:16; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:17; Rev 9:18; Rev 9:19; Rev 9:19; Rev 9:20; Rev 9:20; Rev 9:21; Rev 9:21
NET Notes: Rev 8:1 Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

NET Notes: Rev 8:2 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

NET Notes: Rev 8:3 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not ...

NET Notes: Rev 8:4 The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of prod...

NET Notes: Rev 8:5 Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “...


NET Notes: Rev 8:7 Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

NET Notes: Rev 8:8 Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Rev 8:9 On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something R...





NET Notes: Rev 9:1 On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:2...

NET Notes: Rev 9:2 Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Rev 9:3 See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power...

NET Notes: Rev 9:4 The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

NET Notes: Rev 9:5 Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being l...

NET Notes: Rev 9:6 The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek...

NET Notes: Rev 9:7 Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring ...

NET Notes: Rev 9:8 Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Rev 9:9 Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shif...

NET Notes: Rev 9:10 See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power...


NET Notes: Rev 9:12 Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the conte...

NET Notes: Rev 9:13 ‡ Several key mss (Ì47 א1 A 0207 1611 2053 2344 pc lat syh co) lack the word τεσσάρων (tessar...

NET Notes: Rev 9:14 On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal,...

NET Notes: Rev 9:15 Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.





NET Notes: Rev 9:20 The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally use...

NET Notes: Rev 9:21 On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic...
Geneva Bible: Rev 8:1 And ( 1 ) when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
( 1 ) He returns to the history of the se...

Geneva Bible: Rev 8:2 ( 2 ) And I saw the seven angels which ( a ) stood before God; and to them were given seven trumpets.
( 2 ) Now follows the third branch of the commo...

Geneva Bible: Rev 8:3 ( 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...

Geneva Bible: Rev 8:4 And the smoke of the incense, [which came] with the prayers of the saints, ( b ) ascended up before God out of the angel's hand.
( b ) Our prayers ar...

Geneva Bible: Rev 8:6 ( 4 ) And the seven angels which had the seven trumpets prepared themselves to sound.
( 4 ) This is the work of the administers. The angels, the admi...

Geneva Bible: Rev 8:7 ( 5 ) The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was...

Geneva Bible: Rev 8:8 ( 6 ) And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became bloo...

Geneva Bible: Rev 8:10 ( 7 ) 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, ...

Geneva Bible: Rev 8:11 And the name of the star is called ( 8 ) Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they wer...

Geneva Bible: Rev 8:12 ( 9 ) 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 ...

Geneva Bible: Rev 8:13 ( 10 ) 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...

Geneva Bible: Rev 9:1 ( 1 ) And the fifth angel sounded, and I saw a ( 2 ) star fall from heaven unto the earth: ( 3 ) and to him was given the key of the ( a ) bottomless ...

Geneva Bible: Rev 9:2 ( 4 ) And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened...

Geneva Bible: Rev 9:3 ( 5 ) And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
( 5 ) A descri...

Geneva Bible: Rev 9:4 ( 6 ) And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which ...

Geneva Bible: Rev 9:7 ( 7 ) And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their fac...

Geneva Bible: Rev 9:11 ( 8 ) And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue...

Geneva Bible: Rev 9:12 ( 9 ) One woe is past; [and], behold, there come two woes more hereafter.
( 9 ) A passage to the next point and the history of the time following.

Geneva Bible: Rev 9:13 ( 10 ) And the sixth angel sounded, ( 11 ) and I heard a voice from the ( b ) four horns of the golden altar which is before God,
( 10 ) The sixth ex...

Geneva Bible: Rev 9:14 Saying to the sixth angel which had the trumpet, ( 12 ) Loose the four angels which are bound in the great river Euphrates.
( 12 ) As if he should ha...

Geneva Bible: Rev 9:15 ( 13 ) And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
( 13 ...

Geneva Bible: Rev 9:19 For their power is in their mouth, and in their tails: ( 14 ) for their tails [were] like unto serpents, and had heads, and with them they do hurt.
(...

Geneva Bible: Rev 9:20 ( 15 ) And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devil...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Rev 8:1-13; Rev 9:1-21
TSK Synopsis: Rev 8:1-13 - --1 At the opening of the seventh seal,2 Seven angels have seven trumpets given them.6 Four of them sound their trumpets and great plagues follow.9 Anot...

TSK Synopsis: Rev 9:1-21 - --1 At the sounding of the fifth angel, a star falls from heaven, to whom is given the key to the bottomless pit.2 He opens the pit, and there come fort...
MHCC: Rev 8:1-6 - --The seventh seal is opened. There was profound silence in heaven for a space; all was quiet in the church, for whenever the church on earth cries thro...

MHCC: Rev 8:7-13 - --The first angel sounded the first trumpet, and there followed hail and fire mingled with blood. A storm of heresies, a mixture of dreadful errors fall...

MHCC: Rev 9:1-12 - --Upon sounding the fifth trumpet, a star fell from heaven to the earth. Having ceased to be a minister of Christ, he who is represented by this star be...

MHCC: Rev 9:13-21 - --The sixth angel sounded, and here the power of the Turks seems the subject. Their time is limited. They not only slew in war, but brought a poisonous ...
Matthew Henry: Rev 8:1-6 - -- In these verses we have the prelude to the sounding of the trumpets in several parts. I. The opening of the last seal. This was to introduce a new s...

Matthew Henry: Rev 8:7-13 - -- Observe, I. The first angel sounded the first trumpet, and the events which followed were very dismal: There followed hail and fire mingled with ...

Matthew Henry: Rev 9:1-12 - -- Upon the sounding of this trumpet, the things to be observed are, 1. A star falling from heaven to the earth. Some think this star represents some...

Matthew Henry: Rev 9:13-21 - -- Here let us consider the preface to this vision, and then the vision itself. I. The preface to this vision: A voice was heard from the horns of the...
Barclay -> Rev 8:1-5; Rev 8:2-6; Rev 8:7-12; Rev 8:13; Rev 9:1-2; Rev 9:3-12; Rev 9:3-12; Rev 9:13-21
Barclay: Rev 8:1-5 - --Before we begin to examine this passage in detail, we may note one point about its arrangement. Rev 8:2, which tells of the seven angels with the s...

Barclay: Rev 8:2-6 - --These seven angels, known as the angels of the presence, were the same as the archangels. Their names were Uriel, Raphael, Raguel, Michael, Sar...

Barclay: Rev 8:7-12 - --Here we have a picture of the elemental forces of nature hurled in judgment against the world. At each blast on the trumpet a different part of the w...

Barclay: Rev 8:13 - --Here we have one of the pauses in the story which the Revelation uses so effectively. Three fearful woes are to come upon the earth when the three an...

Barclay: Rev 9:1-2 - --The picture of terror mounts in its awful intensity. Now the terrors coming upon the earth are beyond nature; they are demonic; the abyss is being ...

Barclay: Rev 9:3-12 - --From the smoke which emerged from the shaft of the abyss came a terrible invasion of locusts. The devastation locusts can inflict and the terror they...

Barclay: Rev 9:3-12 - --Hebrew has a number of different names for the locust which reveal its destructive power. It is called gazam (01501), the lopper or the shearer, wh...

Barclay: Rev 9:13-21 - --The horror of the picture mounts. The demonic locusts were allowed to injure but not kill; but now come the squadrons of demonic cavalry to annihila...
Constable -> Rev 4:1--22:6; Rev 8:1--9:21; Rev 8:1-13; Rev 8:1; Rev 8:2-6; Rev 8:7; Rev 8:8-9; Rev 8:10-11; Rev 8:12; Rev 8:13; Rev 9:1-21; Rev 9:1-11; Rev 9:1-6; Rev 9:7-11; Rev 9:12; Rev 9:13-21; Rev 9:13-19; Rev 9:20-21
Constable: Rev 4:1--22:6 - --III. THE REVELATION OF THE FUTURE 4:1--22:5
John recorded the rest of this book to reveal those aspects of the f...

Constable: Rev 8:1--9:21 - --D. The first six trumpet judgments chs. 8-9
John received a revelation of more judgments to take place n...

Constable: Rev 8:1-13 - --1. The first four trumpet judgments ch. 8
Chapter 7 introduced additional information between th...

Constable: Rev 8:1 - --The seventh seal 8:1
When the Lamb broke the seventh seal of the scroll, silence fell on...

Constable: Rev 8:2-6 - --Introduction to the seven trumpet judgments 8:2-6
8:2 John saw someone, perhaps God, give seven trumpets to a group of seven angels standing before th...

Constable: Rev 8:7 - --The first trumpet 8:7
The scene shifts again, this time from heaven to earth. This first...

Constable: Rev 8:8-9 - --The second trumpet 8:8-9
Following the blowing of the second trumpet something "like [cf...

Constable: Rev 8:10-11 - --The third trumpet 8:10-11
Next a great star (meteor or comet?) fell from heaven on the f...

Constable: Rev 8:12 - --The fourth trumpet 8:12
This time the trumpet blast announced judgment on a third of the...

Constable: Rev 8:13 - --The warning concerning the final three trumpets 8:13
"And I looked" (Gr. kai eidon) sign...

Constable: Rev 9:1-21 - --2. The fifth and sixth trumpet judgments ch. 9
John continued to relay the revelation of the tru...

Constable: Rev 9:1-11 - --The fifth trumpet (first woe) 9:1-11
"Already introduced by the eagle's proclamation in ...

Constable: Rev 9:1-6 - --The impact of the locusts 9:1-6
9:1 Again John saw a "star" (cf. 6:13; 8:10), but this time the "star" was an intelligent being. If "fallen" (Gr. pept...

Constable: Rev 9:7-11 - --The characteristics of the locusts 9:7-11
9:7 John proceeded to describe the creatures he saw from head to tail. Some interpreters view these beings a...

Constable: Rev 9:12 - --The announcement of past and coming woes 9:12
This verse is transitional and cla...

Constable: Rev 9:13-21 - --The sixth trumpet (second woe) 9:13-21
As will become evident, the severity of these jud...

Constable: Rev 9:13-19 - --A deadly attack 9:13-19
9:13 Someone near the four horns (symbolic of power) of the golden altar in heaven, probably the angel identified with it in 8...

Constable: Rev 9:20-21 - --The survivors' response 9:20-21
9:20 These three severe judgments (fire, smoke, and brimstone, vv. 17-18) will not move the remaining unbelievers as a...
College -> Rev 8:1-13; Rev 9:1-21
College: Rev 8:1-13 - --REVELATION 8-9
5. The Consummation of God's Kingdom: Seal Seven (8:1)
1 When he opened the seventh seal, there was silence in heaven for about half ...


expand allCommentary -- Other
Evidence: Rev 8:11 QUESTIONS & OBJECTIONS " God told Joshua to kill every man, woman, and child, and He killed masses of people in Revelation. If that’s your ‘God o...

Evidence: Rev 9:9 Joe 2:1–10 relates a striking account of the coming Battle of Armageddon, the greatest of all battles. As this vision (which seems to entail flame-...
