Apocalipse 8
Bob Utley · You Can Understand the Bible
Apocalipse 8
CONTEXTUAL INSIGHTS TO 8:1-9:21 A. As the seven trumpets proceed out of the seventh seal, the question is, "what is the relationship between the trumpets, the seals, and the bowls?" There is a partial, if not complete, recapitulation. They cover the same time period. They are built on the same pattern and proceed out of each other. A partial recapitulation theory seems to have first been advanced in the third century by Victorinus of Pettau (see The Ante-Nicene Fathers, vol. 7, pp. 344-360). He only mentions a parallel relationship between the trumpets and bowls. When one compares the three, they seem to be apocalyptic, progressively destructive metaphors of the same eschatological period. It is quite possible that as the sixth seal (cf. Rev. 6:12-17) brings us up to the end, the seven trumpets (cf. Rev. 11:15-19) and seven bowls (cf. Rev. 16:17-21) describe the events of the end. B. From where does John draw his imagery for these apocalyptic visions? There are several theories: 1. There are allusions to several OT passages, particularly in chapters 8 and 9, to the plagues of Egypt and to the locust invasion of Joel 2. As always in Revelation, the imagery of Daniel, Ezekiel and Zechariah form the basic background. 2. Jewish intertestamental apocalyptic writings, like I Enoch. I Enoch was widely known in first century Judaism, as well as in the church and was alluded to by NT authors (cf. 2 Peter 2 and Jude). 3. The historical setting of the first century, particularly Roman Emperor worship and local persecution. The option we choose as the major source of imagery will determine how we interpret these two chapters. If we see this against the background of Imperial Rome, we will fit it into Roman history (preterist). If we see it against Jewish apocalyptic language, we will be more likely to interpret it as symbolic (idealist). If we see it against OT prophecies, we will project it into an end-time Jewish setting (futurist). C. These two chapters describe an incrementally intensifying judgment on unbelievers. However, it must be emphasized that God brings judgment on them for the purpose of their redemption (cf. Rev. 9:20-21; 14:7; 16:9,11). Therefore, they function like the covenantal curses of Deuteronomy 27-29. D. As in previous chapters, the symbolism is so vague that what some commentators ascribe to Christ, some ascribe to Satan. With that kind of fluidity of symbolism, dogmatism is totally inappropriate. Interpreters must summarize the complete vision in one central truth. This central truth should guide the interpretation of the details and remain the central theological issue to be emphasized!
Apocalipse 8:1-2
8:1 "When the Lamb broke the seventh seal" Jesus is the One who opens the seventh seal, but from this point on angels will be involved in announcing the seven trumpets and later the seven bowls. ▣ "there was silence in heaven for about half an hour" There have been several theories connected with this silence. The rabbis relate it to a period of silence to let the prayers of the saints be heard some relate it to the book of II Esdras 7:29-31, where the silence is the beginning of the New Age others relate it to several OT passages where humans are to be silent in the coming presence of God (cf. Hab. 2:20; Zeph. 1:7; Zech. 2:13) some relate it to dramatic effect for the coming intense judgment on unbelievers Victorinus related it to the beginning of eternity 8:2 "and I saw the seven angels who stand before God" It is interesting that the DEFINITE ARTICLE appears, "the seven angels." In rabbinical Judaism the seven angels of the presence are named in Tobit 12:15; Jubilees 1:27,29; 2:1-2,18; and I Enoch 20:1-7. They are Uriel, Raphael, Raguel, Michael, Saraqael or Sariel, Gabriel, and Remiel. Others see this phrase as related to the Messiah (paralleled to "the Angel of His Presence") in Isa. 63:9 or to judgment on those who rebel and grieve the Holy Spirit (cf. Isa. 63:10). The Exodus connection may be seen in the angel in Exod. 23:20-23; 33:12-16. Special Topic: The Seven Spirits in Revelation ▣ "seven trumpets were given to them" There are seven angels to correspond to the seven trumpets (cf. Rev. 8:6). In the OT trumpets were often used to communicate to God's people, either religiously or militarily (cf. Exod. 19:16; Num. 10:1-10; Isa. 27:13; Jer. 4:5-9; Joel 2:1; Zeph. 1:16; Zech. 9:14; II Esdras 6:23). In the NT a trumpet will announce the Second Coming of Christ (cf. Matt. 24:31; 1 Cor. 15:52-53; 1 Thess. 4:16). Special Topic: Horns Used by Israel
Apocalipse 8:3-5
8:3 "Another angel came and stood at the altar, holding a golden censer" This text and 5:8 have been used to promote the rabbinical theological concept that angels are the bearers of prayers to God. The Bible is silent on how to interpret this type of detail. These symbolic passages should not be used to define speculative theological details. This is a vision and not meant to define the role of certain angels. It does affirm that the prayers of the saints do affect God. The altar has been identified as either the incense altar before the veil in the Holy Place (cf. Exod. 30:1-10) or the altar of sacrifice (cf. Rev. 8:5; 9:13). However, this vision is not the earthly Tabernacle or Temple in Jerusalem, but the throne room of God in heaven (cf. Heb. 8:2; 9:11,24). The incense altar fits this context best. ▣ "the prayers of all the saints" Exactly which group of saints this represents is uncertain, but this does show that God knows and responds to the needs of His people (cf. Exod. 3:7). Incense was a symbol of prayer (cf. Ps. 141:2; Rev. 5:8) because the smoke went up and disappeared from the visible realm to the invisible realm. Special Topic: Saints 8:4 Throughout the book of Leviticus incense arose to God's presence, therefore, incense came to represent the prayers of God's people. 8:5 "the angel took the censer and filled it with the fire of the altar, and threw it to the earth" This is an allusion to Ezek. 10:2. Coals for the incense altar before the veil would have originally been taken from the altar of sacrifice at the front of the Tabernacle (cf. Rev. 9:13; Lev. 16:11-13). These are Tabernacle symbols whose meaning is fluid. The key theological thought is that this is occurring before God in heaven. ▣ "and there followed peals of thunder" These types of physical phenomenon are often associated with YHWH's presence (cf. Rev. 4:5; 11:19; 16:18; Exod. 19:16-19; Ps. 18:10-13).
Apocalipse 8:6
8:1-6 These verses represent the actions during the period of silence.
Apocalipse 8:7
8:7 "and there came hail and fire, mixed with blood" Much of the imagery is drawn from the Egyptian plagues. This passage is an allusion to Exod. 9:24. It is also possible that this is taken from Ezek. 38:22, the overthrow of Gog's invading army. ▣ "and a third of the earth was burned up" This limited, but substantive, percentage is mentioned quite often in the next few chapters (cf. Rev. 8:7-8,9,10,11,12; 9:15,18; 12:4). The second series of judgments is more intense than the first (cf. 6:8, where one quarter is mentioned). YHWH is still attempting to reach sinful mankind by means of physical plagues (cf. Exodus 7-11; Deuteronomy 28-29), but they would not respond in repentance and faith! ▣ "and all the green grass was burned up" This must refer to the complete destruction of the green grass within the one-third area, because green grass is protected in Rev. 9:4.
Apocalipse 8:8-9
8:8 "like a great mountain burning with fire was thrown into the sea" Once again the issue is the source of John's imagery—Roman, Jewish inter-biblical, or OT. If it is the OT, then Ps. 46:2 or Exod. 7:20-21 is the reference. If Jewish apocalyptic, then the reference is I Enoch 18:13-16 or possibly the Sibylline Oracles 5:158. If Roman then possibly it is a historical allusion to the eruption of Mt. Vesuvius, which the Jews interpreted as God's judgment on Rome for destroying Jerusalem. The exact source of John's metaphors is uncertain, but they do speak of God's wrath toward a rebellious creation with the purpose of redemption in mind. ▣ "and a third of the sea became blood" This is another allusion to the Egyptian plagues (cf. Exod. 7:20-21). 8:9 "a third of the creatures. . .died" This is another allusion to the Egyptian plagues (cf. Exod. 7:21). ▣ "a third of the ships were destroyed" This has no parallel in the OT, in apocalyptic literature, or in first century Roman literature. Obviously commerce is affected and goods and food would be scarce. It does confirm God's limited, progressive judgment. His judgment intensifies (1/4 in the seals, 1/3 in the trumpets) until in the bowls the time of repentance has passed and total, complete judgment occurs.
Apocalipse 8:10-11
8:10 "a great star fell from heaven" This may be an allusion to Isa. 14:12. Many have tried to relate this to Rev. 6:13 or 9:1, but this may be trying to lock down John's imagery too tightly. Be careful of attempting to interpret each and every detail. This is dramatic imagery. Usually in Jewish apocalyptic literature a star falling refers to an angel (i.e. 9:1). 8:11 "The name of the star is called Wormwood" In the OT wormwood is linked to idolatry (cf. Deut. 29:17-18). It is also seen as mixed with poison and is, therefore, deadly (cf. Jer. 9:15; 23:15; Amos 6:12). Wormwood, by itself (cf. TEV), was bitter but not lethal. Here it is a metaphor for Divine judgment. A good example of the inappropriateness of moderns trying to force the details of Revelation into their day is the assertion that the Russian Chernobyl nuclear facility which experienced a meltdown was fulfilled prophecy because the name meant wormwood in Russian. This practice of interpreting the Bible based on the morning newspaper has been common throughout the last two thousand years and should warn us to beware of the same procedure!
Apocalipse 8:12
8:12 Darkness has always been a sign of God's judgment (cf. Exod. 10:21; Isa. 13:10; 34:4; 50:3; Ezek. 32:7-8; Joel 2:2,10,31; 3:15; Amos 5:18; Mark 13:24). The heavenly bodies were often worshiped as spiritual powers. God created them (cf. Gen. 1:14-19; Isa. 40:26) named them (cf. Ps. 147:4; Isa. 40:26) controls them (cf. Isa. 48:13) and they praise Him (cf. Ps. 148:3)
Apocalipse 8:13
8:13 "Then I looked, and I heard an eagle flying in midheaven, saying" The KJV has "angel" instead of "eagle," but this comes from a late ninth-century Greek manuscript. Both Sinaiticus (א) and Alexandrinus (A) have "eagle." This can refer to: a vulture (or eagle), which often was a symbol of slaughter (cf. Ezek. 17:3; Hab. 1:8; Matt. 24:28; Luke 17:37) an allusion to the judgment scene in Ezek. 39:17-20; Hos. 8:1 an allusion to the intertestamental apocalyptic book of II Baruch 77:21-22, in which a vulture sends a message to God's hurting people the Roman army standards which were topped by eagles The "flying in midheaven" is probably another allusion to birds of prey soaring above the earth (cf. Rev. 14:6; 19:17). Special Topic: Textual Criticism ▣ "Woe, woe, woe" This possibly corresponds to the last three trumpets which are to come (cf. Rev. 9:12; 11:14; 12:12); it may also be a symbol of intensity (like "holy, holy, holy" of Rev. 4:8). In Hebrew a three-fold repetition is a SUPERLATIVE (cf. Holy, holy, holy of Isa. 6:3). In the OT "woe" marks a certain poetic lament related to death and judgment. ▣ "to those who dwell on the earth" This phrase refers to the unredeemed (cf. Rev. 3:10; 6:10; 11:10; 13:8; 17:2). REVELATION 9