Revelation 8:1 - Exposition

And when. καὶ ὅταν , instead of καὶ ὅτε (as in the other seals), is read in A, C, and gives a certain indefiniteness which does not belong to any of the rest (Alford). ὅτε is, however, found in א , B, P, Andreas. He had opened the seventh seal; he opened. As in the case of the other seals, the silence accompanies the opening (see on Revelation 6:1 , Revelation 6:3 , Revelation 6:5 , etc.). This completes the number, and sets the roll free ( Revelation 5:1 ). The contents of the roll do not, however, become visible, nor are they portrayed otherwise than by the silence of half an hour (see on Revelation 5:1 ). There was silence in heaven ; there followed a silence (Revised Version); a silence became; i.e. where there had not been silence previously, owing to the praises set forth at the close of Revelation 7:1-17 . This image may have been suggested by the silence kept by the congregation without, while the priest offered incense within, the temple (cf. Luke 1:10 ). This thought, too, may have led to the following vision, in which the angel offers incense ( Revelation 7:3 ), and in this souse the vision of the trumpets may be said to have grown out of the seventh seal, though a similar act precedes the visions of the seals (see Revelation 5:8 ). But in no other way is there any connection between the two visions; the events narrated under the vision of the trumpets are not an exposition of the seventh seal, but a separate vision, supplementing what has been set forth by the seven seals. The silence is typical of the eternal peace of heaven, the ineffable bliss of which it is impossible for mortals to comprehend, and which is, therefore, symbolized by silence. In the same way the new name is left unexplained, as something beyond the knowledge of man in this life, and reserved for the life in heaven (see on Revelation 3:12 ). It is the sabbath of the Church's history, into the full comprehension of which man cannot now enter. The interpretation of this seal varies with different writers, according to the view taken of the vision as a whole. Bede, Primasius, Victorinus, Wordsworth, agree in considering that it denotes the beginning of eternal peace. Those who take the preterist view variously assign the silence to

Vitringa thinks it relates to the time when the Church will be triumphant on earth; Hengstenberg, the astonishment of Christ's enemies; Ebrard, the silence of creation in awe at the catastrophes about to happen; and Dusterdieck, similarly, the silence of those in heaven, waiting for the same events. About the space of half an hour. Most writers are agreed that the half hour represents a short time. But if (as we have indicated above) the silence is typical of the eternal rest of heaven, how can it be short? Possibly the answer is that the shortness refers to the time during which the seer was contemplating this aspect of the vision. He had now arrived at the end; the fate of the Church had been in some measure foreshadowed, and the final assurance is peace in heaven. That part of the fate in store for the Church cannot be expounded by the seer. He is permitted, as it were, to visit the threshold for an instant, and then he is called away. His message is not yet complete; he is summoned to receive yet further revelations. But may not the half hour signify "a long time"? The seer, in his vision, after beholding a succession of events, experiences a pause—complete silence for the space of half an hour. This time would appear almost interminable in such circumstances; and the phrase may therefore be intended to express "an exceedingly lengthened period," such as a stillness of such a length in the midst of numbers would appear to St. John. Here, then, closes the vision of the seals. The first four, prefaced by the assurance of final victory, deal with events more immediately connected with this life, and explain to the suffering Christian of all ages that it is part of God's eternal purpose that he should be exposed to persecution, trial, and temptation while in the world, and that such suffering is not the result of God's forgetfulness or heedlessness. The last three seats refer to three sets of events connected with the life hereafter. The fifth shows the security of those who have departed this life; the sixth portrays the safe gathering of God's own, and the fear and condemnation of the unjust at the judgment day; the seventh affords a prospect rather than a sight of the eternal sabbath of heaven, undescribed because indescribable. The whole is thus completed; the seer is called away to review the ages once more—to behold new visions, which shall impress more fully, and supplement, the truths which the visions of the seals have, in a measure, revealed.