CHAPTER 8
Verse 1. There is silence, repose. Verse 2. God is announcing Himself. He is going to intervene in a more direct manner. He is announcing Himself by the trumpets. Verses 3-5. There were two altars in the temple. The temple was divided in two by the veil, which separated the holy place from the most holy. The altar of incense was in the holy place outside the veil, and outside this latter was the altar of burnt offering; that is to say, in the world. It is in the world that Christ suffered, and that the saints suffer also. The altar of incense was in the sanctuary, and the incense ascended up to the throne of God in the holiest: the altar stood immediately before the throne. The saints are still in sorrow; their cries and their supplications ascend up before God, who begins to intervene. The cries of the saints cause God to intervene with judgment. Jesus is the angel here who presents the prayers of the saints. He does not present Himself as their Advocate with the Father, which is what refers to our spiritual state, but as calling down the judgments of God on those who oppressed them.
Verses 6-13. We see God intervening in a positive manner, by His judgments. First trumpet. God's judgment falling on the prophetical earth; that is, on the four monarchies. The trees figure that which is elevated, eminent, lofty; the green herb is prosperity. Second trumpet. The sea, the people that are not in the prophetic earth, the mass of people.
Third trumpet. The rivers: this symbolical emblem is difficult to understand easily. I have observed, I think, two things in the use that scripture makes of it. First, the people, the rivers have laid waste the land of Israel. Secondly, the principles which govern those people. The rivers represent the activity of the people under certain principles; Isa. 8:5-85The Lord spake also unto me again, saying, 6Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; 7Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 8And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. (Isaiah 8:5‑8). The waters of the river (v. 7), are the king of Assyria and all his glory. Thus, in Isa. 59:1919So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. (Isaiah 59:19), Psa. 93:3, 43The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves. 4The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. (Psalm 93:3‑4), the rivers are the people over which the Eternal has trampled, to establish His kingdom which is recognized in this psalm. " And there fell a great star." It is a power in a state of fall; the bitter waters are the corruption of the principles of the people.
The fourth trumpet. The sun is the supreme power and glory. The moon and the stars are subaltern glories, of an order inferior to that of the sun. The people of God are in misery, their prayers are ascending up. God intervenes and smites the earth, not yet the inhabitants thereof, but their circumstances, their riches, the things in which they delight. To-day, on the contrary, while it is yet called the day of grace, God smites in order to convert and to chastise His children, while we often see the wicked prospering greatly.
The three following trumpets concern the inhabitants of the earth; but until the fourth trumpet has sounded the judgments are only outward judgments. Even before these outward woes can come, God is marking and sealing His elect ones; these judgments do not hurt them; they fall on those who afflict them.
The heavenly people suffer with Christ for the sake of Jesus. This is something higher than suffering for conscience' sake. The kingdom of God is for those who suffer for righteousness' sake; but the reward of those who suffer for Jesus' sake shall be great in heaven. Abraham and Lot are a proof of this. Lot sees the plain of Jordan and chooses the earth. He is in outward blessing; but he is in the land of Sodom; He draws nearer and nearer to Sodom; and at last we see him an inhabitant there. Abraham is far from it; God apprises him of what He is going to do for Sodom.
The church in peace, beloved of God, and separated from the world, converses with God on what is going to happen to the world. Israel would have the world; they said, Let us kill the heir and the inheritance shall be ours. The church says with Thomas, " Let us go also, that we may die with him," John 11:1616Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. (John 11:16). Israel, therefore, will be in affliction, as Lot was in Sodom; but will escape as through fire. The remnant of Israel will love righteousness; but, having loved the world, suffers the affliction and the anguish of a man who finds himself where the judgments of God will fall on the world; Abraham saw afar off the smoke ascending up from the plain; but he was not there.
There are afflictions brought on through faithfulness; this is then suffering with Christ. There are others also which proceed from unfaithfulness. It is well to remark that there are blessings, through God's mercy, connected with faithfulness in a position which, by the weakness of our faith, we have been led into; but these are not the blessings attached to a simple faith. And they are accompanied with sufferings and sorrows which have more or less the character of chastisements. What concerns the judgment of the world is interesting to the church, because God communicates to her, as to a friend, what will happen to the world. Can a friend not feel interested in what his friend communicates to him?
It is absolutely necessary that we should renounce everything. We shall have to do so sooner or later, either with joy by the Spirit of Christ, or with shame when the judgments of God shall break every tie that is still keeping us back. We must then leave everything, or else be burnt up with Sodom. Prophecy has a special power to separate us from this present evil world, which the patience of God can bear, because He is taking His own out of it, but which is judged already nevertheless.