Revelation 8:12 Komentář

We have already seen what occurred upon opening six of the seals; we now come to the opening of the seventh, which introduced the sounding of the seven trumpets; and a direful scene now opens. Most expositors agree that the seven seals represent the interval between the apostle's time and the reign of Constantine, but that the seven trumpets are designed to represent the rise of antichrist, some time after the empire became Christian. In this chapter we have, I. The preface, or prelude, to the sounding of the trumpets (Rev 8:1-6). II. The sounding of four of the trumpets (Rev 8:7, etc.).

INTRODUCTION TO REVELATION 8 This chapter contains the opening of the seventh seal, and the things that followed on it, and particularly the sounding of the first four trumpets. Upon the opening of the seventh seal there was silence in heaven for half an hour, Rev 8:1; then follows a vision of seven angels, who stood before God, and had seven trumpets given to them, Rev 8:2; then of another angel, described by his position, standing at the altar; by his having a golden censer, and by much incense being given him, the end of which was to offer up the prayers of all saints, which with it went up to God, and were acceptable to him; and by filling his censer with the fire of the altar, and casting it to the earth; the effects of which were voices, thunderings, lightnings, and an earthquake, Rev 8:3, after which the seven angels prepare to sound their trumpets, Rev 8:6; the first blows his, which brings hail and fire, mingled with blood, upon the earth, which burns up the third part of trees and all green grass, Rev 8:7; the second blows, upon which a burning mountain is cast into the sea, and a third part of it becomes blood, a third part of the creatures in it die, and a third part of the ships upon it are destroyed, Rev 8:8; the third angel blows; upon which a star, like a burning lamp, falls upon the third part of rivers and fountains, whose name is Wormwood, and embitters them, so that many men die of them, Rev 8:10; the fourth angel blows, and the third part of the sun, moon, and stars, is smitten, and becomes dark, so that there is no light for a third part of the day and night, Rev 8:12; and the chapter is concluded with the vision of another angel flying through the midst of heaven, proclaiming three times woe to the inhabitants of the earth, on account of what would be uttered by the three following angels, who were yet to blow their trumpets, Rev 8:13.

And the fourth angel sounded,.... His trumpet. Some think this refers to the Eutychian heresy, which confounded the two natures of Christ, and of two made one mixed nature, neither human nor divine; and brought great darkness upon the doctrine of Christ's person, the sun of righteousness and into the church, signified by the moon, and among the ministers of the word, the stars. Others are of opinion that that darkness which preceded the rise of the Papacy, and introduced it, is here intended: and the third part of the sun was smitten and the third part of the moon, and the third part of the stars, so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise; when the doctrine concerning the person and offices of Christ, who is the sun and light of the world, was obscured by heresies; and the discipline of the church, which, like the moon, has all its light, beauty, and order from Christ, was sadly defaced by the introduction of Jewish and Paganish rites and ceremonies; and the ministers, the stars, were drawn by the tail of the drag on, and cast to the earth, became corrupt in their principles, and carnal and sensual in their lives; so that it was a time of great darkness and gloominess, night and day: but rather this trumpet has respect to that darkness and ignorance which the above barbarous nations, the Goths, Huns, Vandals, and Heruli, spread, and left throughout the empire; for from this time there was a visible decline, as of evangelical light and knowledge, so of all kind of useful knowledge, and nothing but ignorance, stupidity, and barbarity, took place everywhere; and which were very assisting to the man of sin, antichrist, to fix and settle his dominion over the kingdoms which rose up out of the empire at this time; and it also refers to the entire destruction of the western Roman empire, which is expressed by much the same figures as the ruin of the Roman Pagan empire, in Rev 6:12; and which the various irruptions of these savage people issued in; compare with this Eze 32:7, where the destruction of the Egyptian monarchy is signified in like terms: Jerom, who lived about the time of the first inundation of these nations, in very mournful language expresses the inhumanity and impiety of them, and the ruin they threatened the empire with; and, says (w), "Romanus orbis ruit", "the Roman empire is falling". About the year 455, when Rome was taken by Genseric the Vandal, the empire was divided into ten kingdoms; and in the year 476, Augustulus, the last of the Roman emperors, was obliged to quit his imperial dignity: the Heruli, a people of the same kind with the Goths, and originally Scythians, as they, under their king and leader Odoacer seized on Italy, took Rome, killed Orestes and his brother Paul, and deposed Augustulus, the last of the Roman emperors, and banished him into Campania; and so the western empire ceased, Odoacer taking upon him the title of king of Italy, and translated the seat of the empire from Rome to Ravenna (x); and then might the sun be truly said to be smitten: but still, though Odoacer the Herulian reigned in Italy, the Roman form of government was not altered, the consulship and senate still continued, as they did also under Theodoric the Goth, his successor; but when Italy was recovered by Narses, the Emperor Justinian's general, these, with other magistrates, ceased, and Rome became a dukedom, and was subject to an exarch of Ravenna; and then the moon and stars were smitten also. The phrase of smiting the sun, moon, and stars, is Jewish; for the Jews express the eclipses of the luminaries in this way, and say (y) that when the luminaries "are smitten", it is an ill omen; when , "the sun is smitten", it is an ill sign to the nations of the world; and when , "the moon is smitten", it is a bad omen to the nations of Israel (z) and so the phrase, "the day shone not", is also Jewish; it is said (a) of some Rabbins, that they sat and studied in the law , "until the day shone"; and when "the day shone", they rose up and went on their way. (w) Epitaph. Nepotian. fol. 9. l. Tom. 1. vid. etiam Epist. ad Gerontiam, fol. 32. E. & Epitaph. Fabiolae, fol. 68. H. (x) Vid. Casssiodor. Chronicon in Zenon. 47. Hist. Eccl. Magdeburg. cent. 5. c. 16. p. 876. Petav. Rationar. Temp. par. 1. c. 18. p. 304. (y) Jarchi in Gen. 1. 14. (z) T. Bab. Succa, fol. 29. 1. Yalkut Simeoni, par. 2. fol. 62. 1. (a) Zohar in Deut. fol. 113. 3.

The sun, moon and stars represent the church, a third part of which is struck. This third is a designation, not a quantity. For there are two peoples within the church, that part of God, which is compared with the light, and that part of the devil, which is surrounded by the darkness of shadows, as the Scripture says, “I have compared your mother to the night.” And this part was struck so that it might become apparent who is of God and who of the devil. It has been given over to its own sins and desires, so that their faults that have remained hidden and unknown to all might be revealed.

We have been taught by Joel the prophet that "the sun" will turn "into darkness, and the moon into blood before the coming of the day of the Lord, the great and glorious day." (Joel 2:31) This will happen when all these things take place. And Peter said in the second of his epistles: "The day of the Lord will come like a thief, during which the heavens will pass away with a loud noise, and the elements will be dissolved by fire." (2 Peter 3:10) But the Lord himself, according to Matthew (24:29), says that "immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven." These things are now also taught through Revelation to occur at the end of the present age. But what does it mean that not all things on the earth, and in the sea and rivers, and also the elements in the heavens mentioned, will endure suffering, but only a third of them? This too is a precise demonstration of God's love for humanity, calling to repentance those people then living who are affected partially, not all the elements; and for those who do not turn back, it brings about total destruction thereafter. Such a thing the prophet also says: "he made a path by his anger, not sparing their souls from death." (Ps. 78:50) For the partial and gradual manifestation of God's wrath, as if proceeding along a road, is a door opened by repentance, calling people through the fear of what is happening to change their minds. But if this does not advance among them, he does not spare their souls from death.

And a third of the sun was struck, and a third of the moon, etc. The beauty of the Church, like a shining star, is often obscured by false brethren, who make it shine less by their defection, whether in the prosperity or adversity of the world.

And a third part of the day did not shine, and likewise a third part of the night. Another Edition has it thus: And a third part of the day appeared, and likewise of the night. That is, it was struck so that a third part of the day and a third of the night might appear, which belong to Christ and which to the devil. I say, it was struck for this purpose, that, being handed over to their own wills, with sins overflowing and becoming insolent, it might be revealed in its time.

And the fourth angel sounded the trumpet, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, so that the third part of them was darkened, and the day did not shine for a third part of it, and the night in like manner. By the sun, the moon, and the stars is symbolized the Church, and their darkness refers particularly to the perfidy of the heretics. Although two parts are made out of three thirds, namely one part belonging to the day with the sun, and another belonging to the night with the moon and the stars, the two nonetheless make one, or one is subdivided into two. He does this in order to indicate its overt error by the day, and its hidden error by the night, that is, respectively, the public conflicts of the heretics and their secret machinations. The reason why it is not said “the third part was smitten and darkened” but the third part was smitten so that it might be darkened (in due time), is that it is when they are openly separated from the Church that the heretics are truly darkened; for before that they are, as it were, hiddenly wounded. They are smitten out of the light of faith and the brightness of the divine Word. This destruction should not be ascribed to God, but understood in the same way as Pharaoh's heart being hardened. [Ex. 4:21; 7:3, 13, 22; 8:19; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8]

'On this Caius said that, just as in the Flood the heavenly bodies were not taken away and suddenly submerged, thus also is it to be in the end, as it is written [St. Matth. xxiv. 37] ; and Paul says, When they shall say, Peace and safety, destruction shall come upon them [1 Thess. v. 3]. But Hippolytus says, in reply to this objection of the heretic: Before the Flood there was none of these signs, inasmuch as the Flood was partial; and the heavenly bodies were not removed, inasmuch as the general end had not arrived : but when heaven and earth are about to pass away [St. Matth. xxiv. 35], it must needs be that by little and little their splendour shall perish. And to this Joel testifies : Before him verily the earth shall be confounded and the heavens shaken, and the sun and moon shall be darkened, and the stars their light shall set [Joel ii. 10]. And our Lord said, in the Book of Luke, And there shall be signs in the sun and moon and stars, and on the earth distress of nations, and the powers which are in |401 heaven shall be shaken [St. Luke xxi. 25, 26]. And as to this, that He sent a manifest token, it is with regard to the non-perception of the unbelieving that He signifies. And as to the text, When they shall say Peace, destruction shall come upon them, it is with regard to the Jews that He signifies, that they expect to possess their land and to be able to live in peace, and forthwith Christ appears and they are put to shame.'

The opening of the seventh seal, Rev 8:1. The seven angels with the seven trumpets, Rev 8:2-6. The first sounds, and there is a shower of hail, fire, and blood, Rev 8:7. The second sounds, and the burning mountain is cast into the sea, Rev 8:8, Rev 8:9. The third sounds, and the great star Wormwood falls from heaven, Rev 8:10, Rev 8:11. The fourth sounds, and the sun, moon, and stars are smitten; and a threefold wo is denounced against the inhabitants of the earth, because of the three angels who are yet to sound, Rev 8:12, Rev 8:13.

The third part of the sun - moon - stars, was smitten - Supposed to mean Rome, with her senates, consuls, etc., eclipsed by Odoacer, king of the Heruli, and Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.

SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES. (Rev 8:1-13) was--Greek, "came to pass"; "began to be." silence in heaven about . . . half an hour--The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (Rev 7:9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In Rev 10:4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (Rev 11:15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, Rev 16:17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Rev 8:5, with Rev 11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Rev 16:18. The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (Rev 8:3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," Psa 62:1; "is silent," Margin; Psa 65:1, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (Rev 17:12; Rev 18:10, Rev 18:19).

third part--not a total obscuration as in the sixth seal (Rev 6:12-13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming. the night likewise--withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.