And the fourth angel sounded, 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. (Rev. 8:12).
Is there any light emanating from the book of Revelation? Most pilgrims would say no. But some say yes.
Wow, John of Patmos’ revelation of a Jesus Christ (an event that increased anointing consciousness), written before the personification of the Synoptic, spoke of the universal age where the sun is smitten, a third of the moon and stars are darkened. Even the night was likewise darkened! Pitch darkness and Christ could not be recognized. But John believed that in such apocalyptic times a new Jesus Christ would be revealed. Light would again emerge from Darkness. But not in a religiosity inhibited way, not institutionalized in a Pharisaical way. Later Peter and James began to literalize the uprising as one person. The insurrection had been defeated at the crossroads on a tree, that being the Tree of Life. To the governing powers that uprising would never be resurrected. Paul and John of Patmos also accepted that the defeat of the populace was a complete annihilation, one that could not in the near vicinity be revived. The population was illiterate. John looked towards a universal application well into the distance – some would perceive the light.
After the seven churches of Asia, influence by James and Peter, the conquering governance of the fourth decade, John said, “I have something against thee”. James and Peter liaised with newly appointed Roman procurators and governors. Paul and John saw catastrophe on the horizon. The ancient scribes always wrote solely about Jewish governance, for the Jewish people. Their concern was with survival and the ascent of their nation surrounded by belligerence. They recorded a birth, persecution and bondage in the death of their illiterate citizens. John comprehended the advance of the story from local (judges), to state (kings), to national (kingdoms) and inevitably to a global fulfillment as the world becomes one. He understood the open book which he perceived would be closed until the apotheosis. He began Revelation by opening the book that the ancient scribes had written, to a Jesus Christ, as the words of the book, “The Word of God”.
John was not speaking literally. Once again the tags of the trumpeter have to be traced as all is interconnected and transient through time.
Darkness — what better way to set forth the meaning of a terrible plight? Death and hell, hail and darkness! Where did these symbols come from? Was this blindness a configuration of bygone ages? All texts are based on superimpositions, multilayered … precept upon precept … line upon line. Here a little there a little. Archetype based on types already internalized uniquely in Jewish culture, ensamples for admonition – the objective portraying the subjective and longed for abstractive.
Turn to the book of Joel.
Joel, a nom de plume, uses an invasion of locusts to convey the aggressiveness of Greek and Syrian forces that attacked Judah. Implemented by Antiochus Epiphanes, this assault upon Judah was seen as a punishment to God’s people for transgressing the law of love, the law of liberty.
Judah had become a kingdom of drunkards (Joel 1:5) — not literal drunkards, no doubt. The scriptural world is a world of symbols. Drunkards, from shikkôwr, derived from shâkâr, means “influence.” Simple people were conditioned, or trained, to have a certain reflex response. The “influence” was persuasive, mandated by authority. Drunkenness defied the understanding that all are intrinsically free. Each individual had the chance to offer novelty, a sacrifice enabling community and cosmological cohesion. Otherwise, the world would remain in total darkness, a belligerent warrior mentality.
Conditioning is also an affront to concept. God, in creating likeness in consciousness, challenged the world to reach a higher plateau unknown to the world of corporality. The attainment of conceptual thought, an amazing momentum driver, must forever be revered. This moment was when our God rested in the knowledge that good or bad could be distinguished through a consciousness. As we steadfastly apply this gift, we also rest. Will we, through love, contribute to and partake in such tranquility; some would say meditation, firmly seated, at a high altitude.
With superimpositions, more than one type embraces predicament. Of course, it must be multiple types, expansive, with complexity over time. Certainly, the plagues of Egypt, hail and darkness, played a big part in sensing the fourth trumpet. Joel’s report that, “the sun and moon shall be darkened, and the stars shall withdraw their shining” captures why the fourth trumpet warning of total darkness. The scribes, in retrospect, observed Judah, a very small kingdom surrounded by the Grecian army and turbulent races. This is a picture of gloom and darkness, such darkness that we find it difficult to comprehend. In John’s predication all the one-time lights of heaven are now out after a long period of dogmatic truths espoused. It is our very nature to want a firm foundation and to be told and led from a young age. We are very gullible especially in darkness.
The time of hopelessness, reported by Joel, is the time when apostate Jews joined with Antiochus Epiphanes to plunder the temple and exterminate loyal Jews. Emblematic drunkenness had influenced Jews, and they were depicted as, “an host … that by reason of transgression … cast down the truth to the ground” and together with Antiochus Epiphanes “practised, and prospered” (Dan. 8:12, confirmed in 1 Macc. 1:11–15).
Ask yourself why this age of total gloom of the fourth trumpet is mentioned in Revelation’s portrayal of the Christian age. Have we been deceived even to a greater extent by an aura of abundance and supernal theology that is aberrant to the teleology of God-given natural cosmology – why the schism between the firmaments – the terrestrial (1260 days) and cosmological (1260 days).
The book of Daniel prophetically noted powers that ruled in the days of post-exilic Judah, tells of the rough goat, the king of Grecia (Dan. 8:21). Then the kingdom divided, and later a king of fierce countenance stood up (Dan. 8:2–3). This was Antiochus Epiphanes (1 Macc. 1:7–10). Daniel emphasizes that Antiochus Epiphanes’s exploits triumphed only with the help of renegade Jews. “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people” (Dan. 8:24). This is the portrait that the Revelator of Jesus Christ recalled in the fourth trumpet.
“In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow. So this device pleased them well. Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen: Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen” (see 1 Macc. 1:11–15). Applying this to the apocalyptic age motivated John’s total recall.
There is a repetition of Bible texts (Daniel and 1 Maccabees) in the fourth seal section with “beasts of the earth” and drunkenness (Joel) or darkness (Rev. 7 in the fourth trumpet). These were sourced from the same types, showing the parallel lines of thought in the two visions (trumpets and seals) in vastly separated circumstances.
Enough said about the typical darkness that came to Judah of old. The parallel with Revelation appears to be clearly set out for consideration.
Paul in his epiphany, epistles and letters and John of Patmos in Revelation reveal a Messiah that comes at certain points in the ascent of mankind. Their philosophical insight carried down from oral recollections gives us a refreshing interpretation of the eternal priesthood and enables Light to emerge from Darkness when the door is opened which enables one to see through the wall, through the eye of the needle, to a Jerusalem.