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Rev_10:5-7. The angel swears that immediately, viz., in the time of the seventh trumpet, which is at once to sound, the mystery of God shall be finished.
ἦρε τ . χεῖρα αὐτ . τ . ὁεξιὰν εἰς τ . οὐρανὸν . The angel can raise[2734] only his right hand, because his left holds the little book, Rev_10:2. The significance of the gesture is derived from the form of the oath. He raises his hand to heaven as to the high and holy place where the Eternal, and Almighty dwells,[2735] who even himself, in swearing by himself, raises his own hand to heaven.[2736]
Concerning the ἘΝ in connection with ὬΜΩΣΕΝ , cf. Mat_5:34 sqq.; Winer, p. 364.
Τῷ ΖῶΝΤΙ ΕἸς Τ . ΑἸΩΝ .
Ὃς ἜΚΤΙΣΕ Τ . ΟὐΡΑΝῸΝ , Κ . Τ . Λ . The pragmatic reference of this appeal to God, as the Eternal and Creator of all things, lies in the fact that the subject of the oath is the ΜΥΣΤΉΡΙΟΝ ΤΟῦ ΘΕΟῦ , therefore something concealed in God’s eternal decree, but which, in his time, he has not only in prophecy announced,—through the ancient prophets (Rev_10:7), and now through John (Rev_10:11; Rev_1:1 sqq.),—but also the Almighty Lord will infallibly bring about,[2737] and that, too, ἘΝ ΤΆΧΕΙ (Rev_1:1). For the angel swears, ὌΤΙ ΧΡΌΝΟς ΟὐΚΈΤΙ ἜΣΤΑΙ , “that there should be time no longer.” The authentic norm for the correct explanation of this expression is given by what follows, which defines the same thing from the contrasted side, ἈΛΛʼ ἘΝ Τ . ἩΜ ., Κ . Τ . Λ .). It is accordingly not an “entrance of a modern thought,”[2738] but a complete misunderstanding of the text, when many interpreters, following Beda,[2739] have understood the words ΧΡΌΝΟς ΟὐΚΈΤΙ ἜΣΤΑΙ , of the absolute cessation of time, i.e., of the beginning of eternity. The opposite parallel, ἈΛΛʼ ἘΝ Τ . ἩΜΈΡΑΙς , Κ . Τ . Λ ., by virtue of its chronological nature, excludes every explanation which presents the formula ΧΡΌΝΟς ΟὐΚΈΤΙ ἜΣΤΑΙ in any other way than chronologically. Ebrard, accordingly, is also incorrect when he understands by the ΧΡΌΝΟς , a season of grace. On the other hand, however, the contrast, Rev_10:7, as well as also the tenor of the formula χρόν . οὐκ . ἔστ ., forbids us to recognize in this a definite, technical expression of Apocalyptic chronology, as Bengel wished, who found here a “non-chronus,” i.e., a period of more than a thousand and less than eleven hundred years, and accordingly reckoned the closing epoch of this “non-chronus” (i.e., the beginning of the thousand years’ reign) as the year 1836, since the starting-point occurred, at all events, before the year 842, the concluding year of the second woe,[2740] and apparently in the year 800, in which the reign was established. Grot., Calov., Vitr., C. a Lap., Eichh., Ew., De Wette., Hengstenb., etc., have correctly recognized the fact that the words ΧΡΌΝ . ΟὐΚ . ἜΣΤΑΙ express the immediate, and the indeed very positively defined (Rev_10:7), beginning of that which is called in Rev_10:7 the fulfilment of the mystery of God. But naturally, from this formal unanimity of the most expositors, there proceeds directly the greatest diversity of views, when the question is concerning the more precise reference of the formula, χρόν . οὐκ . ἔστ . according to the standard of what is said in Rev_10:7. But Vitr. is inaccurate, even in a formal respect, when he says, “No delay of time is to intervene between the sound of the seventh trumpet, and the fulfilment of the prophetic oracles;”[2741] for the affirmative determination, Rev_10:7, says in apposition to the words ὍΤΙ ΧΡ . ΟὐΚ . ἜΣΤΑΙ , which deny a further delay, that the (immediate, Rev_10:6) fulfilment of the mystery of God is to occur just at the time of the seventh trumpet. The question, therefore, is not concerning a delay, perhaps still occurring between the seventh sound of the trumpet and the fulfilment of the mystery of God; but the angel swears that between the present point of time (which falls after the close of the sixth trumpet, and before the second part of the second woe, that is finished only at Rev_11:14), and the fulfilment of the mystery of God, which is to be expected within the time of the seventh trumpet, there will be no more interval. [See Note LXV., p. 309.] What, therefore, might have been expected already after the close of the sixth seal-vision, but yet did not occur, because ch. 7 brought a special preparation,—and, besides, from the seventh seal itself the new series of trumpet-visions proceeded, ch. 8 sq.,—is not to come immediately, and that, too, in the seventh trumpet. Yet it does not actually occur in Rev_11:16-19.[2742]
ἌΛΛʼ ἘΝ Τ . ἩΜΈΡΑΙς Τῆς ΦΩΝῆς ΤΟῦ ἙΒΔ . ἈΓΓ . These words in combination with the immediately succeeding ὍΤΑΝ ΜΈΛΛΗ ΣΑΛΠΊΖΕΙΝ , which contain an epexegetical description of the ΦΩΝῆς Τ . ἙΒΔ . ἈΓΓ ., appear to require an explanation like that of Bengel: “Thus the angel makes himself heard, not only at the beginning of these days, but continually throughout them.” The additional remark, “at the end of the days this trumpet acquires the name of the last trump” (1Co_15:52), is, of course, entirely without foundation in the context. But even the first statement of Bengel conflicts with the analogy of all the trumpet-voices hitherto in their proper nature (which, nevertheless, the words ὍΤΑΝ ΜΈΛΛῌ ΣΑΛΠ . themselves recall); since, by the heavenly trumpet-sounds, not future things themselves, but only such manifestations as signify what is to occur on earth, are introduced. The seeming difficulty which lies, therefore, in the fact that what is said in Rev_10:7 is of the “days” of the seventh trumpet, but which cannot be explained by regarding a continuance of the trumpet-voice during the whole of the still future period of that (actual) day, is very simply explained if it be acknowledged[2743] that in the expression ἘΝ Τ . ἩΜΈΡΑΙς Τ . ΦΩΝ . Τ . ἙΒΔ . ΑΓΓ . the standpoint of the vision is not purely maintained, but the reference to the events of the sixth trumpet-vision is intermingled; only from this last standpoint can we properly speak of the “days” of the last trumpet, viz., of the period in which that which is represented to the prophet by the final sound of the trumpet actually occurs.
ΚΑῚ ἘΤΕΛΈΣΘΗ . The annexing of the conclusion is Hebraistic, since the ΚΑῚ with the aor. corresponds to the Vav with the perf.[2744]
τὸ μυστήριον τοῦ θεοῦ . The contextual determination of this idea—whose character is indicated, in general, already by the correlate ideas of divine revelation ( εὐηγγέλισε ), and of prophecy ( τ . προφ .) as the human announcement of the mystery revealed on God’s part[2745]—lies partly in the fact that its actual fulfilment[2746] is placed in the time of the seventh, and consequently the last, trumpet; partly in that its revelation is conceived of by the prophets as a εὐαγγελίζειν , i.e., a communication of a joyful message. Besides, it needs no special proof, that the expression τοὺς ἑαυτ . δούλ ., τοὺς προφήτας [2747] can refer only to O. T. prophets,[2748] but neither to N. T. prophets,[2749] nor to Christ and the apostles,[2750] as the mystery of God revealed to these prophets, and proclaimed by them, is infinitely more than the “divine counsel concerning freeing Christians from the oppression of the Jews.”[2751] According to the contextual indication just given, the ΜΥΣΤΉΡΙΟΝ ΤΟῦ ΘΕΟῦ , whose contents are here declared only by the general allusion to the O. T. predictions, refers to nothing but the glorious completion of the divine kingdom, the final goal whereto the deepest current of O. T. prophecy, which is on that account essentially an Apocalyptic element, tends. The next authentic explanation of the proper contents of the ΜΥΣΤ . Τ . Θ . is contained in the heavenly song of praise sounding forth after the seventh sound of the trumpet, Rev_11:17 sqq.
[2734] Cf. Dan_12:7; Gen_14:22.
[2735] Cf. Isa_57:15.
[2736] Deu_32:40.
[2737] Cf. the entirely similar reference of God’s self-designation, Rev_1:8.
[2738] Hengstenb.
[2739] “At the last trumpet, the mutable variety of secular ages will cease.”
[2740] Cf. on Rev_9:13 sqq.
[2741] Likewise Hengstenb.
[2742] Against Hengstenb., etc. See on that passage.
[2743] Cf. De Wette.
[2744] Exo_16:6; Exo_17:4, where the LXX. translate by καὶ with the fut. Cf. Ewald, Ebrard, Winer, p. 260.
[2745] Cf. Introduction, p. 32.
[2746] Cf. Luk_18:31.
[2747] Concerning the acc., besides εὐηγγέλισε , cf. Winer, p. 209.
[2748] N. de Lyra, Beng., De Wette, etc.
[2749] Grot., who seeks them altogether among the elders, Rev_5:5, Rev_7:13.
[2750] Eichh.
[2751] Eichh. Cf. Grot.: “That indeed is, that Christians were allowed by Hadrian a residence at Jerusalem, and the free worship of God and Christ there.”
LXV. Rev_10:6. χρόνος οὐκέτι ἔσται