Rev. 8:8 – The second angel blew his trumpet, and something like a great mountain ablaze with fire was hurled into the sea. So a third of the sea became blood, 9a third of the living creatures in the sea died, and a third of the ships were destroyed (HCSB).
The second trumpet
This is the second of four trumpet judgments that affect natural objects, in this case the sea and the creatures who swim in it or sail upon it. The final three trumpet judgments, as we learned in the last lesson, affect men’s lives with pain, death and hell.
In this second trumpet judgment, John sees something that appears to him as a great blazing mountain plummeting into the sea, resulting in a third of the sea becoming blood, a third of the living creatures in the sea dying, and a third of the ships navigating its waters being destroyed.
Is John’s vision to be taken literally? What is this great blazing mountain? Is the sea a reference to all salty bodies of water around the world, or perhaps simply a reference to the Mediterranean Sea – or something else entirely? What are we to make of the fractional reference to “a third,” which we encountered in the first trumpet judgment? Let’s look more closely.
The second angel blew his trumpet
As a reminder, the “trumpet” each angel blows in this series of judgments is the shofar, or ram’s horn, and has special significance for Israel (see The first trumpet for more details). In this case, the sound of the shofar announces the commencement of judgment. This is an important detail that should not be overlooked.
While the Day of the Lord will come “like a thief in the night” (1 Thess. 5:2) and Jesus warns His followers to be ready at all times for the unknown day of His return (Matt. 25:13), the judgments God sends upon the world’s wicked are announced in advance. We are not told how much time elapses between the sounding of the shofar and the arrival of these torments, any more than we can say with certainty how much time we have to run for cover after a tornado siren blasts a warning. But it appears that God communicates to mankind through the angels that His mercy is drawing to a close and His hammer is about to fall. Perhaps in these final moments some will repent, although John’s record seems to indicate that the wicked prefer blasphemy to humility in the face of judgment (Rev. (9:21, 16:9b, 21b).
Something like a great mountain ablaze with fire
What is it that John sees? He writes that “something like a great mountain ablaze with fire was hurled into the sea.” He doesn’t say “a great mountain,” but “something like a great mountain,” which could mean this is a hidden symbol for his first-century readers or an attempt to describe something he has never seen before – a glimpse, perhaps, into the distant future.
Commentators offer many perspectives:
- Some say this mountain is Satan, lifted up like a mountain in his pride, and burning with hatred for God and his people, who is cast down into the sea of humanity, where he does much harm.
- Others say this is a heresy that does much damage to the church – the Macedonian heresy, perhaps, leveled against the deity of the Holy Spirit, or the Arian heresy against the deity of Christ. Each of these divine persons is one-third of the triune Godhead, so John’s reference to the mountain causing damage to “a third” of the sea finds its significance here.
- Still others argue that it’s best to understand this imagery in terms of the invasion of the Roman Empire by the Goths and Vandals. Rome is fitly represented as a great mountain, as kingdoms and cities sometimes are in scripture. The “sea” in this case represents the people throughout the Roman Empire who suffer as a result of the invaders’ brutal advance on Rome. Over the course of 137 years, beginning in 410 A.D., the Goths and Vandals sack Rome five times and reportedly one-third of the people are killed.
- W.A. Criswell writes that a modern-day fulfillment could be communism, which finds its foothold among restless people. Rather than producing liberation, it brings captivity, hardship, economic depression, despair and death.
- Futurists like Hal Lindsay see this blazing mountain as John’s attempt to describe nuclear warheads.
- Others interpret these verses literally. “The mountain is probably best understood as being a literal large body that fell from heaven. Since the results are literal, it is reasonable to take the judgments as literal also” (J.F. Walvoord, R.B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, Rev. 8:8–9).
Whatever the proper interpretation, it’s clear that this judgment impacts many people. Satan is thought by some commentators to have taken one-third of the angelic host with him in his rebellion. Heresies that undermine any of the persons of the Triune Godhead impact the church and its ability to carry the gospel to the world. Wars involving world powers like Rome generate tremendous violence and upheaval. Worldviews that deny the reality of a Creator and Judge, like communism, result in spiritual, political and economic imprisonment. And modern technology has made it possible for a single nation to wreak havoc on much of the world.
Perhaps, as we’ve addressed in previous lessons, these verses are fulfilled in John’s day, and later in church history, and finally in the last days. Jerusalem falls in 70 A.D. and with it, formal Judaism comes to a close. The Roman Empire falls a few centuries later. Heresies do great damage to the church. Warfare causes great loss of life and damage to property and the environment. And in the last days, according to futurists, the Antichrist will lead nearly the whole world astray. In every case there is a common denominator: sin. Mankind’s rebellion against God manifests itself in political leaders who deify themselves; in church leaders who trump scripture with manmade traditions or, worse, heresies; in philosophers who rail against the idea of God and His absolute truths; and in ordinary people who prefer the praise of men to the praise of God.
Maybe we would do well not to agonize over what each symbol in Revelation means, but to look within ourselves at our fallen state and to grasp the only hope we have: Jesus. Ultimately, it will take the destruction of the entire world to purge it of sin and its consequences and to make way for new heavens and a new earth (see 2 Peter 3: 10-13).
Next: Hurled into the sea (Rev. 8:8-9)
Previously: The seventh seal – Revelation 8:1-6
Rev. 8:7 – The first [angel] blew his trumpet, and hail and fire, mixed with blood, were hurled to the earth. So a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up (HCSB).
The four angels standing at the four corners of the earth are prevented from harming “the earth or the sea or the trees” until the 144,000 are sealed (Rev. 7:2-3). But now, with the sounding of the first and second trumpets, a third of the earth and trees are burned up, and a third of the sea becomes blood. The hiatus is over and massive destruction of the sin-cursed world begins to take place.
Are we to believe that hail, fire and blood are literally mixed and hurled to the earth? What’s the significance of “a third,” a recurring fraction in the first four trumpet judgments? How can “all” the green grass be burned in the first trumpet judgment if the “locusts” that ascend out of the abyss are prevented from harming the grass in the fifth judgment? And do the trumpet judgments follow the seal judgments chronologically or run concurrently with them? Let’s take a closer look.
The first angel blew his trumpet
The trumpet employed by each angel in this series of judgments is the shofar, or ram’s horn, and is translated so in the Complete Jewish Bible. This horn has special significance for Israel. Loud blasts of the shofar accompany the giving of the law on Mt. Sinai and cause the people to tremble (Ex. 20:18). The shofar is incorporated into the Jewish feasts of Rosh Hashanah, the Jewish New Year, and Yom Kippur, or Atonement. Some Bible commentators believe the coming rapture of the church will be associated with Rosh Hashanah and the trumpets described in 1 Cor. 15:52 and 1 Thess. 4:16. They also believe the trumpets of Yom Kippur will herald national judgment on Israel, leading many Jews to receive Jesus as Messiah during the Tribulation.
David H. Stern writes, “The idea that the Great Judgment of the Last Days is heralded by blasts on the shofar has its roots in the Tanakh [Old Testament]. ‘YHVH [Yahweh; God] will be seen over them, his arrow will go forth like lightning, and Adonai YHVH will sound the shofar and will move in the storm winds of the south…. And YHVH their God will save them on that day as the flock of his people (Zech. 9:14, 16)” (Jewish New Testament Commentary, p. 814).
Additionally, the shofar is to be sounded on the Day of Atonement in the Year of Jubilee, every 50th year, to signal the release of slaves and debt. For Christians, this may be seen as symbolic of Christ’s work on our behalf, redeeming us from the slave market of sin and paying our sin debt with His blood. His finished work on the cross frees us from the debtor’s prison of sin.
Whatever the significance of the shofar in the case of the trumpet judgments, its sounding precedes unprecedented acts of God upon the earth (the first four trumpet judgments) and its wicked people (the last three trumpet judgments).
Hail and fire, mixed with blood
After the angel sounds the first trumpet, John sees hail and fire, mixed with blood, hurled to the earth. R. Jamieson, A.R. Fausset and D. Brown note there is a common feature in the first four trumpets; the judgments affect natural objects – the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon and stars. But the last three trumpet judgments affect men’s lives with pain, death and hell (A Commentary, Critical and Explanatory, on the Old and New Testaments, Re 8:7).
Further, the language used to describe these judgments is drawn from the plagues of Egypt, with five or six out of the 10 plagues corresponding to trumpet judgments: hail, fire (Ex. 9:24), water turning to blood (Ex. 7:19), darkness (Ex. 10:21), locusts (Ex. 10:12), and perhaps death (Rev. 9:18).
If we step back a little, we can see a pattern in all three sets of judgments – the seals, trumpets, and bowls. As the Dictionary of Biblical Prophecy and End Times notes, “In all three series of seven, the first four judgments focus on the earth, while the last three are more cosmic in nature. The seals and trumpets follow a 4+2+1 pattern, while the bowls follow a 4+3 pattern. There is an interlude between the sixth and seventh seals and the sixth and seventh trumpets, but no interlude between the sixth and seventh bowls as the pace becomes too intense” (p. 405).
It’s also important to note that some commentators see these three sets of judgments playing out in chronological order – the seals first, followed by the trumpets and, finally, the bowls – while others see them as repeating and overlapping, especially since each series culminates at the end of time with a storm-earthquake. One’s view of the end times (historical, for example, or futurist) no doubt influences a belief in either consecutive or overlapping series of judgments, or perhaps it’s the other way around. In any case, it is difficult to overlook the similarities between the three sets of judgments.
Grant Osborne, in his book Revelation, identifies seven major themes in the three judgment series:
- These judgments are poured out on unbelievers, while believers are protected (Rev. 3:10; 7:1-8; 9:4; 16:2).
- These judgments are God’s response to the prayers of the saints for justice and vengeance (5:8; 6:9-11; 8:3-5).
- The sovereignty of God is emphasized throughout.
- God does not command evil to do His will; He simply allows it to operate.
- Unbelievers respond by refusing to repent and by cursing God, thus demonstrating depravity (9:20-21; 16:9, 11).
- These judgments are acts of mercy, providing a final opportunity to repent (9:20; 14:6-7; 16:9, 11).
- There is a progressive dismantling of creation, preparing for the final consummation.
As for the first trumpet, it no doubt ushers in a terrible storm, but commentators are divided as to what that storm symbolizes. Some argue this is a symbolic storm of heresies; others, a mixture of doctrinal errors such as the Arian heresy that denied the deity of Christ; or a tempest of war falling on the state. In any case, the hail and fire, mingled with blood, remind us of the seventh plague God sends against Egypt (Ex. 9:18-26). The prophet Joel also promises blood and fire in the last days (Joel 2:30).
Although it’s difficult to picture hail and fire mixed with blood, imagine the apostle John, from his first-century perspective, trying to describe events that are perhaps centuries in the future. If the futurist perspective is correct, for example, how is John to describe 21st century (or later) warfare and weapons? Could the locusts be attack helicopters, and the burning mountain falling into the sea a nuclear warhead? We simply do not know.
As we read these descriptions of hail and fire mixed with blood, strange-looking locusts, and blazing mountains falling from the sky, we are well advised to cling to the clear teachings of each passage and be willing to be proven wrong on our assumptions about apocalyptic details. For example, it is clear that God is bringing judgment to bear upon the earth; that much suffering ensues; that the wicked refuse to repent; that the Lamb is in control; that His people are protected; and that the earth is being prepared for what Jesus called “the regeneration” (Matt. 19:28 KJV) and what Peter referred to as “new heavens and a new earth” (2 Peter 3:13).
Next: A third of the earth was burned up (first trumpet continued): Rev. 8:7
Today at sundown, Jews around the world will celebrate Rosh Hashanah, the Jewish New Year. This celebration is more than a secular event, however. It is rooted deeply in Jewish life and worship. One of the seven major Jewish feasts, Rosh Hashanah also is called the Feast of Trumpets, and the ram’s horn, or shofar, plays a prominent role.
Many Jewish Christians, and their Gentile brothers and sisters, see the significance of this feast as pointing to the rapture of the church — the physical removal of Christians from this world to meet the Messiah in the air. Just as the four spring feasts (Passover, Unleavened Bread, First Fruits, and Pentecost) signified the work of the Messiah in His first coming and priestly ministry, the three autumn feasts (Trumpets, Atonement, and Tabernacles) depict the Messiah’s second coming and kingly reign.
The sounding of the shofar and the resurrection of the dead are connected in the New Testament. Consider these passages:
- 1 Cor. 15:51-52 – “Listen! I am telling you a mystery: We will not all fall asleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed.”
- 1 Thess. 4:16-17 – “For the Lord Himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive will be caught up together with them in the clouds to meet the Lord in the air; and so we will always be with the Lord.”
In Old Testament times, the reasons for trumpet blasts were well established. It appears their purposes continue in events to come, if indeed Rosh Hashanah foreshadows our resurrection. The reasons for sounding the shofar are:
- To gather an assembly before the Lord (the rapture of the church).
- To sound a battle alarm (God will defeat Satan and his rebellious followers).
- To announce the coronation of a new king (Jesus the Messiah will sit on the throne of David as King of kings and Lord of lords).
Download a free study: Jesus in the Feasts of Israel.
1. Which of the following is not a Jewish feast:
- a) Pentecost
- b) Day of Atonement
- c) Unleavened Bread
- d) Bonnaroo
2. True or false:
Jesus was crucified on Passover and rose from the dead on First Fruits.
3. True or false:
All Jewish males were required to appear in Jerusalem for all seven Jewish feasts.
4. Which horn was sounded during the Feast of Trumpets:
- a) Shoe horn
- b) Ram’s horn
- c) Cream horn
- d) Schermerhorn
5. What are other biblical names for the major feasts (choose all that apply):
- a) Appointed times
- b) Holy convocations
- c) Pot-luck suppers
- d) Floating holidays
6. Which feast pictures Christ’s sending of the Holy Ghost to inaugurate the church:
- a) Halloween
- b) Pentecost
- c) Festivus
- d) Hanukkah
7. The Feast of Unleavened Bread (choose all that apply):
a) Lasted seven days
b) Required the Jewish people to remove all leaven (yeast) from their homes
c) Pictured the burial of Messiah
d) Was observed in the fall
8. Jesus invited all who thirst to come unto Him during the Feast of:
- a) Passover
- b) Dasani
- c) Aquafina
- d) Tabernacles
9. What is significant about the Feast of Trumpets: (circle all that apply):
- a) It features a shofar, or ram’s horn
- b) Doc Severinsen appears in Jerusalem
- c) It is the only feast that falls during a new moon
- d) No trumpets are actually used during the feast
10. Why is the high priest so important on the Day of Atonement (circle all that apply):
- a) He does all of the priestly work, including all the sacrifices
- b) He alone enters the Holy of Holies
- c) He dies for the sins of the people
- d) He foreshadows the work of the Messiah, our great high priest
11. True or false:
Many of the Jewish feasts are no longer observed as they once were because there is no Temple in Jerusalem.
12. Who had responsibility for the tabernacle and its services:
a) The Jonas Brothers
b) The sons of Sceva
c) The Nephilim
d) The Levites
- The correct answer is (d). Bonnaro is an annual music festival in Tennessee.
- False. Jewish males were required to appear in Jerusalem for three of the seven feasts: Unleavened Bread, Pentecost, and Tabernacles.
- The correct answer is (b). The ram’s horn also is known as the shofar. If you guessed (c – cream horn), go directly to Dunkin’ Donuts. If you guessed (d – Schermerhorn), you chose the name of the symphony hall in Nashville.
- (a) and (b).
- The correct answer is (b). If you picked (c – Festivus) you watch too much Seinfeld, or maybe not enough. If you picked (d – Hanukkah) you’re thinking of the eight-day Jewish holiday that normally falls in December and is not one of the seven major feasts.
- (a), (b), and (c). The Feast of Unleavened Bread is observed in the spring.
- The right answer is (d). Dasani and Aquafina (b) and (c) are brands of bottled water; Passover (a) is the spring feast during which Jesus instituted the Lord’s Supper.
- (a) and (c). If you chose (b – Doc Severinsen) you stayed up too late as a kid watching Johnny Carson’s band leader on TV. If you chose (d – no trumpets are actually used during the feast), well, duh, the name of the feast should have been a clue.
- (a), (b), and (d). The high priest did not die for the sins of the people, but he pictured the Messiah, who would do so.
- True. The Temple was destroyed by the Roman army in 70 A.D.
- The correct answer is (d). The Jonas Brothers (a) are an American boy band. The sons of Sceva (b) were seven sons of a Jewish high priest; they took a beating from demons they were trying to cast out because they invoked the name of Jesus when in fact they were not followers of Him (see Acts 19:13-20). The Nephilim (c) were a race of giants who lived before the flood (see Gen. 6:4).
The idea of salvation in the Jewish mind — as written in Isa. 12:2 for example — is tied to the feast of tabernacles. The reference in verse 3 to joyfully drawing water from the springs of salvation reminds the people of the ceremony practiced each day of the feast in which water is drawn from the Pool of Siloam, and it foreshadows the day when Jesus would stand, on the final day of the feast, and proclaim, “If anyone is thirsty, he should come to Me and drink” (John 7:37).
“As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly “city of habitation” (Ps. 107. Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 12:2).
Everyone can see Jesus in the Feast of Tabernacles by noting the Messianic symbols God gave us — and Jesus fulfilled — in the feast, most notably:
1. The tabernacle.
2. The water.
3. The light.
4. The harvest.