“…there will not yet be (any more) time [xro/no$]; but (rather), in the days of the voice of the seventh Messenger, when he shall be about to sound the trumpet, even (then it is that) the secret of God is completed [e)tele/sqh], (even) as He gave the good message (of it) to His slaves the Foretellers.”
As I indicated, this statement, along with the verses which follow, are most important for a correct understanding of the book of Revelation as a whole, and of the visions which make up the remainder of the book. However, a precise interpretation of the Angel’s words here in vv. 6b-7 is by no means easy to establish; indeed, the language and phrasing used presents a number of difficulties. I begin with the initial statement:
xro/no$ ou)ke/ti e&stai
which I have translated as
“there will not yet be (any more) time”
Of the two primary Greek words translated “time”, xro/no$ and kairo/$, the former (used here) more properly refers to a length of time, as opposed to a particular point in time (kairo/$). The compound particle ou)ke/ti means “not yet” or “no longer”. The bluntness of the statement has led some commentators to think that it may refer to a cessation of time itself. This, however, is unlikely; more probable is a reference to the time which is to pass before the end comes and God’s Judgment is completed. To say that “there will not yet be time” or “there will no longer be time” simply means that the end will finally come. This is described in verse 7 as the completion of the “secret [musth/rion] of God”. That it is a “secret” means that it has been kept hidden, revealed only to the Prophets (“Foretellers”)—both those in the Old Testament, as well as chosen believers in Christ such as John. Much the same idea is expressed elsewhere in the New Testament, in passages such as Rom 16:25-26; Eph 3:3-5, and 1 Pet 1:10-12. From the standpoint of the visionary narrative in the book, a final stage in this process of (special) revelation involves the sealed scroll of chaps. 5ff. Its opening by the Lamb (6:1ff) indicates that its contents are to be read and made known.
The message also gives a general notice as to the time-frame according to which the end will finally come: “in the days of the seventh Messenger, when he is about to sound the trumpet”. The expression “in the days of…” could suggest that a period of time is involved; from the point of view of the visions, this would mean a period between the first six trumpet-visions and the time when the seventh sounds.
Though the declaration “there will not yet be (any more) time” is set (in the visionary narrative) at a point after certain events will have taken place, it would have had meaning as well for readers/hearers at the present moment (i.e. when the book was first written and transmitted). As I have discussed at various points in the series “Prophecy and Eschatology in the New Testament”, as well as in these notes on the book of Revelation, early Christians generally held to an imminent eschatological expectation—i.e. that the end would occur very soon. If, as is commonly thought, the book of Revelation was written toward the end of the first century (c. 90-95 A.D.), most of the first generation of believers would have already passed away, and Christians at the time would have become increasingly aware of what is referred to as “the delay of the Parousia” (cf. 2 Pet 3:3-10, etc). The entire thrust of the book reiterates and reinforces the idea that the end-time Judgment and return of Jesus will yet occur very soon.
Verses 8-10 describe an interesting scene, involving a symbolic action (within the context of the vision) which resembles certain episodes in the Prophet books of the Old Testament, especially that in Ezek 2:8-3:3. The seer (John) is commanded, by a voice from heaven, to eat the scroll held by the Messenger. As I argued in the previous note, this is the same scroll from chaps. 5ff, which had been sealed, but has now been opened (by the Lamb, 6:1ff). It is important to remember that the visions in 6:1-8:1 stem from the opening/breaking of the seals; they do not, it would seem, reflect what is actually written on the scroll itself. This is what the prophet John consumes in the vision. The action is narrated in a repetitive, three-fold manner, which has most ancient roots in Near Eastern (Semitic) oral tradition and writing:
- The voice tells John to take the scroll from the Messenger, implying that the Messenger will instruct him what to do with it (v. 8)
As noted, the action itself draws upon Ezek 2:8-3:3, describing the scene more or less precisely—the prophet eats the scroll, with writing on front and back, as commanded, and it was sweet (as honey) in his mouth. Here is how this is narrated in verse 10:
“And I took the little paper-roll [i.e. scroll] out of the hand of the Messenger and I ate it down (completely), and it was sweet as honey in my mouth, and (yet) when I ate it my belly [i.e. stomach] was made bitter (by it).”
I would interpret this graphic contrast as follows: the words of the scroll initially seem sweet, as they entail the fulfillment of God’s will and the deliverance of His people; however, the implications of this also involve pain and bitterness. The source of this discomfort, best understood as the realization and experience of the Judgment, may be two-fold: (a) the suffering/persecution to be faced by believers, and (b) the suffering of humankind generally during the Judgment. The same verb (pikrai/nw) was used in the third trumpet-vision (8:11).
Moreover, it is the prophet who experiences this bitterness in his stomach, implying that it is difficult for him to digest. This relates specifically to his role as prophet—i.e. spokesperson/representative who delivers the divine message. This certainly is reflected in the Ezekiel passage (2:3ff; 3:4ff), indicating the difficulties facing the prophet in delivering the message—the word and will of God—to the people.
This prophetic task is precisely what is described in verse 11:
“And he said to me: ‘It is necessary for you again to foretell about many peoples and nations and tongues and kings’.”
The four terms (peoples, nations, tongues [i.e. languages], kings) are comprehensive—i.e. all of human society—and echo the wording used earlier in 5:9. This marks an important shift in the book. Up to this point, the visions foretelling and announcing the coming Judgment involved the world and humankind generally, treated as a whole; but now, in the remainder of the book, a more distinct world-historical approach will be taken, entailing visions and prophecies related to the history of God’s people (Israel/Believers) and the surrounding nations (the Roman Empire, etc).
In this regard, as we shall see, the visions of the book come to resemble the visions of Daniel, in many aspects. The Danielic influence has been present throughout, but perhaps comes into sharper focus here in chapter 10. In concluding this note, I would point out certain parallels of wording with Dan 12:6-9 (cf. the upcoming special study on Dan 12); in this illustration here I follow Koester (p. 489), using his translation with relevant words in italics (modified slightly):
“How long shall it be until the end of these wonders?” The man clothed in linen … raised his right hand and his left hand toward heaven. And I heard him swear by the one who lives forever that it would be for a time, two times, and half a time, and that when the shattering of power of the holy people comes to an end, all these things would be accomplished. I heard but could not understand; so I said, “My lord, what shall be the outcome of these things?” He said, “Go your way, Daniel, for the words are to remain secret and sealed until the time of the end.” (Dan 12:6-9)