Chapter 7 introduced additional information between the breaking of the sixth and seventh seals. Now the chronological progression of judgments resumes. The scene John saw continues to be in heaven.
When the Lamb broke the seventh seal of the scroll, silence fell on the heavenly scene. For "half an hour"awesome silence continued as all of those assembled around the throne waited expectantly to see what God would do next. This is probably a literal 30 minutes since there are no clues in Revelation that we should interpret time references non-literally. The purpose of the silence is to prepare for what is about to happen by heightening expectation of God's awesome judgments to follow (cf. Hab. 2:20; 3:3; Zeph. 1:7-8, 15, 17-18; Zech. 2:13).306Perhaps the silence represents God listening to the prayers of the saints.307It is the lull before the storm, as a few moments of calm precede the most devastating destruction of a tornado or hurricane.
8:2 John saw someone, perhaps God, give seven trumpets to a group of seven angels standing before the heavenly throne (cf. 1:4; 3:1; 8:6; 15:1). Exactly who these angels were is not clear. Some interpreters have identified them with seven archangels in Jewish tradition (cf. Book of Jubilees 1:27, 29; 2:1-2, 18; 15:27; 31:14; Tobit 12:15; 1 Enoch 20:2-8), but there is no basis for this in Revelation. They are apparently simply seven other angels who have great authority. These trumpets appear to be different from the trumpet of God (1 Cor. 15:52; 1 Thess. 4:16) and other trumpets mentioned elsewhere in the New Testament (Heb. 12:19; Rev. 1:10; 4:1), though they too announce God's working (cf. Ezek. 33:3).
Trumpets play a major role in God's dealings with His people (cf. Exod. 19:16; 20:18; Isa. 27:13; Jer. 4:5; Joel 2:1; Zeph. 1:16; Matt. 24:31; 1 Cor. 15:51-52; 1 Thess. 4:16). They were part of Israel's ceremonial processions (e.g., Josh. 6:1, 13-16; 1 Kings 1:34, 39; 1 Chron. 15:24), and they assembled the Israelites for war, journeys, and special feasts (e.g., Num. 10:9-10). They also warned of the coming day of the Lord (e.g., Joel 2:1), and they announced the new year in Israel (e.g., Num. 29:1). Here they announce divine judgment in the day of the Lord (cf. Zech. 1:14-16).
8:3 The vision at this point is very reminiscent of priestly service as it took place in Israel's tabernacle and temples. Another angel acting as a priest came into view and stood before the golden incense altar in heaven (cf. 6:9). His censer of gold, appropriate in view of God's presence, contained coals of fire. The angel received more incense to add to the prayers of the saints already there. This may indicate that the prayers of the Tribulation saints (6:10) joined those of the rest of God's people requesting God's justice (cf. 5:8; 9:13; 14:18; Ps. 141:2).
"No saint's prayer is forgotten, but has its effect in due season, in bringing in the Kingdom, that is, our Lord's return!
"It is the answer at last to Thy Kingdom come' which the saints of all ages have prayed. No other answer could be given, inasmuch as earth has rejected the rightful King!"308
8:4 The angel offered this incense on the coals on the golden incense altar, the only altar referred to in the heavenly sanctuary. The smoke of the incense went up before God symbolizing His receiving the prayers of His people.309Clearly the incense, while symbolizing prayer (5:8), is distinct from prayer here. However the total impression is of prayers commingling as the angel pours more incense on the altar. He facilitates these prayers, though Jesus Christ, of course, is the only mediator between God and man (cf. 1 Tim. 2:5).
8:5 Then the angel took coals from the altar, placed them in his censer, and threw them out onto the earth. These coals of fire, symbolic of judgment, produced symbols of catastrophe: thunder, lightning, and earthquake (cf. Ezek. 10:2-7). The censer thus became a symbolic instrument of judgment in response to prayer.
8:6 The whole scene quite clearly symbolizes God sending judgment on the earth in response to His people's accumulated prayers (cf. Exod. 3:7-10; 19:16-19; Rev. 4:5; 11:19; 16:18). The trumpet judgments to follow are what He will send. The storm theophany, therefore, apparently implies the awful calamities that will come in the trumpet and bowl judgments that are ahead.310
All the trumpet judgments seem to proceed out of the seventh seal judgment. In other words when the Lamb broke the seventh seal John saw not just one judgment but a whole new series of judgments. There is every reason to conclude that these will follow chronologically.311We shall see that seven bowl judgments apparently proceed out of the seventh trumpet judgment in the same way.312
These are the judgments that the angel ascending from the rising of the sun held back until the bond-servants of God were sealed on their foreheads (7:3). Therefore, they are more severe than the first six seal judgments. Their object is to lead hostile unbelievers to repentance, but few will repent (9:20-21).
The scene shifts again, this time from heaven to earth. This first trumpet blast signaled the beginning of a judgment that involved hail, fire (lightning?), and blood (bloodshed? cf. Exod. 9:23-26; Ezek. 38:22). This judgment resulted in the fiery destruction of one-third of the earth (cf. Ezek. 5:2; Zech. 13:8-9). This holocaust included a third of its trees and all of its grass. There are two explanations of how all the grass perishes here but in 9:4 we read that grass exists later. First, the grass may grow again since some time elapses between these two references. Second, it may only be the grass that is green that perishes now and what is now dormant and brown will be green when the events of 9:4 transpire. These judgments seem to be as literal as the plagues on Egypt were. Note the parallels with the Egyptian plagues.
"The OT prophets understood that the miracles of Egypt were to be repeated in the future (e.g., Isa. 10:22-25; 11:12-16; 30:30; Jer. 16:14-15; 23:7-8; Ezek. 38:22; Mic. 7:15) . . . At several points the prophet Amos uses God's miraculous work of deliverance from Egypt as a reference point for the way He will deal with His people in the future (cf. Amos 2:10; 4:10; 8:8-9; 9:5-7)."313
Following the blowing of the second trumpet something "like [cf. 6:13] a great mountain"that was on fire came crashing down from heaven into the waters of one or more of the earth's seas. This resulted in a third of the oceans, perhaps a third of the ocean waters, becoming blood. Whether the water became blood, or became a substance like blood, or simply looked like blood is difficult to determine from the text (cf. Exod. 7:20-21; Ps. 78:43-44; Joel 2:31; Zeph. 1:3). Literally it could become blood.314A third of the creatures living in the sea died, and a third of the ships on the sea perished.
"As of January 1, 1981 there were 24,867 ocean-going merchant ships registered. Imagine the shock waves that would hit the shipping industry if 8,289 valuable ships were suddenly destroyed! And what about their cargoes!"315
John was clearly describing supernatural interventions, not natural happenings.
Next a great star (meteor or comet?) fell from heaven on the fresh water sources on earth.316It too was on fire (vv. 7, 8). The ancients sometimes used "torch"(this Greek word, lampas) to describe a meteor shooting through the sky.317It poisoned a third of the rivers and streams, and many people died from drinking the poisoned water. The National Geographic Society has listed 100 major rivers in the world ranging in length from 4,000 miles (the Amazon) to 150 miles (the Rio de la Plata).318"Wormwood"means "bitter"(cf. Deut. 29:18, et al.). It was the name of a bitter herb that was fatally poisonous to some people and was a symbol of divine punishment (Jer. 3:15; 9:15; 23:15; Lam. 3:15, 19; Amos 5:7). This judgment recalls the bitter water that God gave the rebellious Israelites to drink in the wilderness, which the tree cast in turned sweet (Exod. 15:23-25), as well as the first Egyptian plague (Exod. 7:21).
This time the trumpet blast announced judgment on a third of the heavenly bodies. Darkness is a common symbol of judgment in the Old Testament, and the day of the Lord was to be a time of darkness (Amos 5:18; cf. Isa. 13:10; Joel 2:2; Mark 13:24). The darkening of the heavenly bodies predicted in this verse also serves to warn of more judgment to come. Evidently God will cut off light from the sun, moon, and stars from the earth by one-third (cf. Exod. 10:21-23). The text seems to imply that God will reduce the intensity of light from these sources by one-third (cf. Matt. 27:45). Perhaps a partial eclipse or pollution in the atmosphere is in view. Such a reduction in light, and consequently temperature, would have a devastating effect on the earth.
"And I looked"(Gr. kai eidon) signals a new scene in John's vision. John next saw, on earth, an eagle interrupt the angels by flying through the sky and warning those living on the earth to beware of the last three trumpet judgments. This could be a literal eagle (Gr. aetou, also translated "vulture,"Luke 17:37). God has given animals the ability to communicate with people in the past (cf. Gen. 3:1-5; Num. 22:28-30). Eagles (or vultures) are birds of prey that approach rapidly and are a sign of disaster (Matt. 24:28). Thus this eagle is a fitting herald of God's judgments to come. Another possibility is that this eagle is an angel (cf. 12:14). Mid-heaven is the position of the sun at noon, where everyone can see this bird.319Its loud voice further guarantees that everyone on the earth will hear its message. The eagle announces the last three trumpet judgments, which are also "woes"(9:12; 10:14). They are specially bad because they have people rather than the objects of nature as their targets. There are several examples of double woes in Scripture (18:10, 16, 19; Ezek. 16:23), but a triple woe announces an even worse calamity. The objects of these judgments are earth-dwellers, and their judgment is partially in response to the prayers of the Tribulation martyrs (cf. 6:10).
