Apocalipse 8:8-9

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And the second angel... — Translate, And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; and the third part of the creatures that were in the sea died, those which have lives; and the third part of the ships were destroyed. The sea becoming blood reminds us again of the plagues in Egypt (Êxodo 7:20); but we must once more note the variation. It is not an uplifted rod like that of Moses which produces this result: it is the casting into the sea of a huge mass, as it were a great mountain, burning with fire. Professor Stuart calls this image appropriate or peculiar to St. John. The prophet Jeremiah, however, in a chapter which in many particulars is parallel to this and the following chapter (comp. Apocalipse 11:18), makes use of a very similar image: “Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth; and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain” (Jeremias 51:25). The mountain was the emblem, in Jeremiah’s prophecy, of the strong consolidated power and institutions of Babylon. Not only must the loftiness of man be brought low, but the mountains which they made so strong for themselves. The power of God’s advancing cause would hurl the rooted mountains from their base. The power of faith, Christ declared, would suffice to do this (Mateus 21:21); and it is at least a singular coincidence that this saying of the Lord’s respecting the overthrow of a mountain should occur in His own comment on the destruction of the fig-tree, just as, in this chapter, the vision of the mountain overthrown follows that of the destruction of tree and grass life. Our Lord encourages the faith of His disciples: “Your power will not only expose the pretentious religionisms of the world, as My word has shown the worthlessness of this tree, but you will overthrow also the long established usages and evil customs of nations which corrupt the world.” The powers which seemed strong as the great mountains would be seen to be but evil powers, burning, poisoning, destroying; but its power to destroy is checked: it is cast into the sea. Yet no great institution, or nationality, or evil principle is overthrown without some corresponding disadvantages. The falling mountain carries evil even in its fall, the sea becomes blood, the ships are destroyed. The fall of a great nation — a Babylon — is always fraught with unavoidable miseries to the world and its nations. Doubtless, the interests of commerce and shipping suffer; but this is not, it seems to me, the point of the vision. The symbolism is only weakened by supposing an allegorical mountain to fall into a literal sea and to destroy literal ships. The force of the vision is that certain gigantic forms of evil will be overthrown, but the overthrow will be accompanied with the development of new evils: the advance is made, but the step forward unveils the subtle force of evil. Every corrupt institution is destroyed with the risk of the evil elements diffusing themselves elsewhere; just as the political victory of Christianity was followed by the infusion of certain Pagan elements into the Church. The vanquished always manage to impose some laws on the victor. Even the advance of the Church is accompanied by some such experience.

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