Revelation 8:7 - Meaning and Application

Observe, first, that when the first angel sounded the first trumpet, the results were very bleak: hail and fire mixed with blood followed, and so a terrible storm broke out (Revelation 8:7). It is not agreed whether this pictures a storm of false teaching in the church, especially since Arianism was spreading in that age, or a storm of war falling on the civil state. Mr. Mede understood it as the Gothic invasion of the empire in A.D. 395, the same year Theodosius died, when the northern nations under Alaric, king of the Goths, broke into the western empire.

Whatever view one takes, the main things to notice are these. First, it was a very dreadful storm, fire, hail, and blood, a strange and terrible mixture. Second, it was limited, for it fell on a third part of the trees and on a third part of the grass, burning and destroying them. Some say this means a third part of the clergy and a third part of the laity, that is, the ministers and the common people. Others, if they think of the civil state, understand it as a third part of the nobles and a third part of the common people, either in the Roman empire itself, which was a third part of the known world then, or in a third part of that empire. Even the harshest troubles have their bounds set by the great God.

Next, when the second angel sounded, the alarm was followed by another terrible scene: a great mountain burning with fire was thrown into the sea, and a third of the sea turned into blood (Revelation 8:8). Some understand this mountain as the leaders of the heretics. Others, like Mr. Mede, take it to mean the city of Rome, which was sacked five times by the Goths and Vandals in 137 years, beginning with Alaric in A.D. 410, with great slaughter and cruelty. In these troubles, a third part of the people, here called the sea or gathering of waters, was destroyed.

Here too there was a limit, for the judgment reached only a third part. Even in judgment, God remembers mercy. This blow fell heavily on the sea-coast cities and the trading countries of the Roman empire. It shows that God can strike where people feel it most, yet still restrain the full force of his anger.

Then the third angel sounded, and the same pattern continued: a great star fell from heaven, and its fall brought ruin (Revelation 8:10). Some take this to mean a political star, some famous ruler, and apply it to Augustulus, who was forced to give up the empire to Odoacer in A.D. 480. Others take it as an church star, some important person in the church, compared to a burning lamp, and apply it to Pelagius, who turned into a falling star and deeply corrupted the churches of Christ.

Notice where this star fell, on a third part of the rivers and on the fountains of waters. Notice also what it did, it turned those springs and streams into wormwood, making them bitter and poisonous. This may mean the laws, which are like springs of civil freedom, property, and safety, were poisoned by arbitrary power. Or it may mean the doctrines of the gospel, which are the springs of spiritual life, refreshment, and strength for souls, were so mixed with dangerous errors that they became bitter, and people found ruin where they had hoped for refreshment.

Then the fourth angel sounded, and more troubles followed. The chief feature of this judgment was darkness, so it fell on the great lights of the sky, the sun, moon, and stars, which give light to the world. These may mean the guides and rulers of the church, or the leaders of the state, who stand above the people and should give them light and good influence. The judgment was also limited, since it touched only a third part of these lights. There was still some light from the sun by day, and from the moon and stars by night, but only a third of what had been before.

Without trying to settle the disputes among learned men on these matters, we should make some plain and useful observations. When the gospel comes to a people, and they receive it coldly, without letting it shape their hearts and lives, it is usually followed by severe judgments. God warns people before he sends judgment, by his written word, by ministers, by conscience, and by the signs of the times, so if people are caught off guard, the fault is theirs. When God is angry with a people, he makes their comforts bitter and life itself heavy to bear. Yet he does not pour out all his wrath in this world, but sets limits to even the most terrible judgments. Corruption in doctrine and worship is itself a great judgment, and it often brings on other judgments as well.

Before the other three trumpets sounded, a solemn warning was given to the world about how terrible the coming troubles would be and how miserable the times and places would become where they fell (Revelation 8:13). The messenger was an angel flying through the middle of heaven, as one in haste and on an urgent mission. The message announced even greater woe and misery than the world had yet experienced. There are three woes, either to show how much worse the coming judgments would be than the earlier ones, or to point out that each of the three remaining trumpets would bring its own distinct disaster.

If lesser judgments do not move people, and if the church and the world only grow worse under them, then they should expect greater ones. God makes himself known by the judgments he carries out. When he rises to punish the world, he expects those who live in it to tremble before him.