Exegetical and Hermeneutical Commentary of Revelation 10:1

The Opening of the Seven Seals and the Sounding of the Seven Trumpets Rev 6:1 to Rev 11:19 records the opening of the seven seals and the sounding of the seventh trumpet that accompanied the seventh seal.

The Purpose of the Seven Seals and the Seven Trumpets – The opening of the seven seals by the Lamb of God and the sounding of the seven trumpets by the angels serve as the testimony of Jesus Christ to the world that He is the Son of God. Just as Jesus Christ has testified to John the apostle in chapter one, and to the seven churches in chapters 2-3, He now speaks to the rest of the world in the only language that corrupt and wicked world will listen, which is through calamities and tribulation. This is why it is called the Tribulation Period. We see God’s effort to bring people to salvation through these events because there are a number of verses in this section that say, “yet they repented not of their evil works” (Rev 9:20-21, Rev 16:9-11). However, the bright side of this Tribulation Period reveals that a multitude of people will be saved during this difficult seven-year on earth.

The Message of the Book The book that was in the right hand of God and taken by the Lamb contains a story. The opening of the book’s seven seals reveals this story as a series of events that are coming upon the earth to judge mankind for its depravity, which depravity was most clearly revealed by the crucifixion of the Son of God, who is thus described here as the Lamb that was slain. In other words, God will use these events to judge the earth, which events are consummated by the Second Coming of Christ described in the opening of the sixth seal. Therefore, the opening of the first seal ushers in these judgments

1. View of the Sevens Seals Representing the Entire Church Age – One popular view is to interpret the seven seals as the sequence of events that will take place during the Church age leading to its consummation, which would begin during the time of the early church. For example, Michael Wilcox compares the order of events described in this passage of Scripture to the Eschatological Discourse of Mat 24:1-31 by suggesting that Matthew 24 and Revelation 6 are the same discourse, with Matthew’s Gospel giving an earthly perspective, while the book of Revelation describes the same sequences of events from a heavenly perspective. [65] This view could be interpreted as such:

[65] Michael Wilcox, The Message of Revelation: I Saw Heaven Opened, in The Bible Speaks Today, eds. J. A. Motyer and John R. W. Stott (Downers Grove, Illinois: Inter-Varsity Press, c1975, 1986), 74-77.

a) The First Seal ( Rev 6:1-2 ) – The first seal reveals the first church age in which the Roman Empire, and the Catholic Church that emerged out of this empire, were the primary persecutors of the saints of God (Rev 6:1-2). It is symbolized by the crown, showing its intent to conquer and rule over all peoples and places. Unlike the sword carried by the second horseman, the bow symbolizes its purpose to conquer, but not kill, those whom it dominates. The white symbolizes the color of the papacy.

b) The Second Seal ( Rev 6:3-4 ) – The second age of the Church saw the rise of Islam during the seventh century, with its symbol of the sword, showing its purpose was to kill men rather than to rule over them (Rev 6:3-4). This great persecutor of the Church initially targeted all Jews and Christians, as well as other peoples, but it has continuously killed its fellow Muslims throughout the ages. The red may symbolize the blood it sheds in behalf of its religion.

c) The Third Seal ( Rev 6:5-6 ) – The third age of the Church is capitalism, with its purpose of controlling the world’s economy by a few wealthy individuals (Rev 6:5-6). The scale represents its system of buying and selling to control men and nations. The black color is seen in the traditional black suit worn today by the leaders of businesses within this capitalistic system. This system arose with the rise of industrialization of western nations. All three of these systems, Roman Catholicism, Islam, and Capitalism, carry the spirit of anti-christ.

d) The Fourth Seal ( Rev 6:7-8 ) – The pale horse, with its riders Death and Hell (Rev 6:7-8) represent the fourth age, which immediately precedes the Great Tribulation Period. This is the period in which the earth enters into travail as birth pangs, which Jesus called the “beginning of sorrows” (Mat 24:8). This period takes place about one hundred years before the world enters into the Great Seven-year Tribulation Period. Perhaps this period began with World War I. It is a time when the three world systems of Catholicism, Islam and Capitalism are working in full force, and in conflict with one another, but all having the common mindset of hating the Jews and the Christians.

e) The Fifth Seal ( Rev 6:9-11 ) – The fifth seal reveals all of the saints slain during the Church age until its culmination, crying out for God’s vengeance (Rev 6:9-11). Their role in this series of events is to intercede in behalf of one another to move God to avenge them and bring judgment upon the earth.

f) The Sixth Seal ( Rev 6:12 to Rev 7:17 ) – The sixth seal clearly describes the seven-year Tribulation Period upon this earth, which culminates with Christ Jesus returning to earth to conquer and to rule and reign from Jerusalem for a thousand years (Rev 6:12 to Rev 7:17). It is during this period of Church history that many of the Jews will turn to Jesus Christ as their Messiah. God will seal them along with His saints to keep them during the Tribulation Period, described in Rev 6:17 as “the great day of his wrath” and in Rev 7:14 as “the great tribulation.”

g) The Seventh Seal ( Rev 8:1 to Rev 11:19 ) The seventh seal serves as a prelude to introduce the seven trumpets. At this time the prayers of the saints rises up before the throne of God and the angel casts fire from the golden altar down upon the earth in order to bring about judgment upon those who have resisted God and persecuted the saints.

2. View of the Seven Seals Representing the Events of the Last Days Another view of the seven seals is to interpret them to symbolic the particular events that will take place during the period of time immediately preceding and including the Tribulation Period, rather spanning over a period of two thousand years. For example, John Ogwyn takes the sequence of events as a description of last days in Matthew 24 and makes them parallel to the sequence of events in Revelation. [66] This view could be interpreted as such:

[66] John H. Ogwyn, Revelation: The Mystery Unveiled (Charlotte, NC: Living Church of God, 2003) [on-line]; accessed 19 September 2010; available from http://www.tomorrowsworld.org/media/booklets/ru.pdf; Internet, 19-25.

a) The First Seal ( Rev 6:1-2 ) The opening of the first seal reveals a white horse and its rider that go forth with a bow to conquer. This event would parallel Mat 24:5, which refers to the many false prophets that will go forth during the period before Christ’s Second Coming to deceive the Church.

b) The Second Seal ( Rev 6:3-4 ) The opening of the second seal reveals a red horse and its rider that go forth to kill. This event would parallel Mat 24:6-7 a, which refers to the many wars that will take place immediately before the Tribulation Period.

c) The Third Seal ( Rev 6:5-6 ) The opening of the third seal reveals a black horse and its rider that go forth with a pair of scales. This event would parallel Mat 24:7 b, which refers to famines, pestilences and earthquakes in divers places across the world.

d) The Fourth Seal ( Rev 6:7-8 )

e) The Fifth Seal ( Rev 6:9-11 )

f) The Sixth Seal ( Rev 6:12 to Rev 7:17 )

g) The Seventh Seal ( Rev 8:1 to Rev 11:19 )

The Opening of the First Six Seals Rev 6:1-17 tells us of the Lamb opening six of the seven seals in the book of Revelation. The seventh seal will not be opened until Rev 8:1. It is important to note that Jesus Christ is identified as a Lamb that has been slain. Within these seals are going to be released four spirits that will go across the earth and slay the saints of God. This is why the fifth seal reveals these martyrs under the altar of God.

The Four Horsemen of the Apocalypse The first four seals that are opened in Rev 6:1-8 describe the release four horses with their riders. These four horsemen are commonly referred to as the Four Horsemen of the Apocalypse. The number four signifies the work of man. Thus, these four horsemen represent four aspects of the antichrist to persecute the Church and bring destruction upon mankind.

We find a similar account of this same scene in Zec 6:1-8 in the Vision of the Four Chariots. In the account in Revelation there is a white, horse, a red horse, a black horse and a pale horse. In Zechariah there are red horses, black horses, white horses and grisled and bay horses. Zec 6:5 tells us that these horses represent “the four spirits of the heavens, which go forth from standing before the Lord of all the earth.” Thus, we can assume that the four horses in Revelation also represent these same four spirits that have been sent forth.

I discuss the views of several scholars below. Some scholars suggest that these four horsemen are to be sent forth upon the earth immediately after the Rapture of the Church. Others suggest that they have been sent out at different periods of Church history. My suggestion is to agree with this second view that these four horsemen represent four spirits that have been sent forth upon the earth during the last two thousand years of Church history. The white horse would represent the spirit of Catholicism, which began during the Christianization of the Roman Empire under Constantine. The red horse could represent the spirit of Islam, which began in the seventh century. The black horse would represent capitalism, which began after the Reformation when nations began to develop industry and strong economies; or the black horse could represent Communism, which had its roots in the teachings of Karl Marx and was instituted in Russia during the early twentieth century. The pale horse could represent the distress and travail that the earth will enter into prior to the Tribulation Period. All of these spirits have led to the persecution of the Church across the world. This is why the fifth seal reveals the martyrs who have been slain over this period of time. Note that the martyrs are crying out, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” This suggests that they have not been slain since the start of the Great Tribulation, but perhaps during the last two thousand years of Church history.

Fuente: Everett’s Study Notes on the Holy Scriptures

Interlude between the Blowing of the Sixth and Seventh Trumpets Robert Mounce notes that Rev 10:1 to Rev 11:14 serves as an interlude between the blowing of the sixth and seventh trumpets. He notes how there are similar interludes between the openings of the sixth and seventh seals (Rev 7:1-17) and between the pouring forth of the sixth and seventh bowls (Rev 16:13-16). [81]

[81] Robert H. Mounce, The Book of Revelation, in The New International Commentary on the New Testament (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1997), 298-299.

Rev 10:7 Comments – Scholars believe that 1Co 15:52 is a description of the Rapture of the Church which immediately precedes the seven-year Tribulation period. Irvin Baxter makes the comment that this last trumpet is a reference to the seventh trumpet that sounds in the book of Revelation. [82] We read in Rev 10:7, “But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” He suggests the “mystery of God” refers to the Church of Jesus Christ, that mystery that was hidden in ages past. The finishing of this mystery would be the church age, which ends at the time of the Rapture of the Church.

[82] Irvin Baxter, Jr., Understanding the End Time: Lesson 12 The Seven Trumpets (Richmond, Indiana: Endtime, Inc., 1986) [on-line]; accessed 1 October 2008; available from http://www.endtime.com/Audio.aspx; Internet.

1Co 15:52, “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

Rev 10:9 Comments – Both John the apostle and Ezekiel are given books to eat. Both experience sweetness at first, then bitterness.

Eze 3:3, “And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness .”

Eze 3:14, “So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit ; but the hand of the LORD was strong upon me.”

In Rev 10:9, John describes the effects of bitterness in his belly. Ezekiel is probably describing the same experience when he says that he became bitter, in the heat or indignation of his spirit.

Rev 10:9-11 Comments – Note that Ezekiel ate the book in Eze 3:1-4 for same purpose, and he experienced the same taste in his mouth.

Eze 3:1-4, “Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.”

Perhaps the symbolism of the sweet and the bitter is found in the comments of Sadhu Sundar Singh.

“The cross is like a walnut whose outer rind is bitter, but the inner kernel is pleasant and invigorating. So the cross does not offer any charm of outward appearance, but to the cross-bearer its true character is revealed, and he finds in it the choicest sweets of spiritual peace.” [83]

[83] Sadhu Sundar Singh, At the Master’s Feet, translated by Arthur Parker (London: Fleming H. Revell Co., 1922) [on-line]; accessed 26 October 2008; available from http://www.ccel.org/ccel/singh/feet.html; Internet, “V The Cross and the Mystery of Suffering,” section 1, part 6.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Seer Eats a Book.

The angel with the book:

v. 1. And I saw another mighty angel come down from heaven, clothed with a cloud; and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire;

v. 2. and he had in his hand a little book open; and he set his right foot upon the sea and his left foot on the earth,

v. 3. and cried with a loud voice as when a lion roareth; and when he had cried, seven thunders uttered their voices.

Just as there had been, after the opening of the sixth seal, a passage full of comfort for the true believers, so we have, in the tenth, eleventh, and twelfth chapters, incidents that prepare for the last great woe. There are many details in these scenes which cannot be interpreted with certainty by anyone but a prophet; however, the general trend of the narrative. is clear. In the first scene we find: And I saw another strong angel descending out of heaven, clad in a cloud, and a rainbow on his head and his face like the sun and his feet like columns of fire. One angel had been spoken of in chap. 5:2. Here was another angel, strong and mighty, with all the characteristics which pointed to a creature that either belonged to the angels of the Lord, or resembled them to such an extent as to deceive men. He comes in cloud, just as the Lord descended upon the Tabernacle and upon the Temple in the Old Testament. He has a rainbow, the emblem of peace, on his head. The radiance of his face resembles that of the sun. His feet resemble pillars of fire, just as those of Christ, the great Victor over all enemies.

Of this majestic creature the seer writes: And having in his hand a small book opened; and he placed his right foot upon the sea, but the left upon the earth, and called with a great shout like a lion roaring; and when he had called, the seven thunders spoke their thunders. in chap. 5:1 he had referred to a larger, closed book; here it is only a booklet which he sees in the hand of the angel. The colossal figure of the majestic creature bestrode land and sea, since he was possessed of great power and wanted to have his message heeded in all the wide world. For this reason also he shouted with a lion’s roaring to have his voice penetrate to the end of the world, and like a mighty echo the seven thunders rolled forth their voices in an articulate bellow like the sevenfold voices of the Lord in thunder, Psa 29:1-11.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Rev 10:1

And I saw. We have here the commencement of what many writers call an episode, or rather two episodes, which intervene between the sixth and seventh trumpets, just as Rev 7:1-17. occurs between the sixth and seventh seals. But as in the latter place we saw only a greater elaboration in the introduction to the seventh seal, and not a detached relation, so here Rev 10:1-11. and Rev 11:1-14 form a gradual transition from the sixth to the seventh trumpet, and supplement what is set forth under those trumpets. The passage is so far a digression, as it is occupied chiefly in setting forth the fate of the Church rather than that of the ungodly; but it only does so to demonstrate the wickedness of the world, and the inevitable nature of the last great punishment. Rev 9:1-21. ends (almost in a tone of surprise) with the words, “Neither repented they,” etc.; therefore the angel now declares that, as all the warnings vouchsafed have brought men as a whole no nearer to God, the last final punishment must now fall. But, as if the measure of God’s mercy were not yet fully filled up, it is shown how he has given to the world two witnesses, by which men might be induced to repent. But this, too, only serves to add to the condemnation of the world, which wrests this gift to its own destruction. We thus have the connection. God has sent punishments as warnings. But he not only has done this, he has also given direct instruction by the witness of his Word; man has despised both; therefore the end must come. Although the main object of the trumpet visions is to set forth the woes inflicted upon the wicked, yet the seer, as it were, hesitates to indicate the last dread punishment until he has alluded to the opportunities which God has afforded mankind of escaping that end. Another mighty angel come down from heaven; coming down out of heaven (Revised Version). So in the vision of the seals, at this point the advent of another angel ushers in the following incidents (Rev 7:2). He is probably another angel as distinguished from the sixth angel (Rev 9:13). There is not sufficient reason for supposing that Christ is meant. Wherever our Lord is referred to in the Revelation, it is always in a mode which cannot possibly be mistaken (cf. Rev 1:13; Rev 5:6, etc.). St. John’s position is now upon the earth. In the vision he is either in heaven or on the earth, as required, he thus sees the angel apparently coming down from heaven. Clothed with a cloud. The symbol of majesty (cf. Exo 16:10; Luk 21:27; Rev 1:7, etc.). And a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire. Omit “was.” The description shows the celestial dignity of the messenger. Perhaps there is a reference in the rainbow to the merciful character of this angel’s mission, and the faithfulness and patience of God. The two last clauses express the same idea, viz. the bright and glorious appearance of the angel. God’s glory is reflected in his messenger, as formerly it was in Moses (Exo 34:29, Exo 34:30).

Rev 10:2

And he had in his hand a little book open. , “having,” is read in , A, B, C, P; , “he had,” in a few cursives, the Vulgate, Andreas, Arethas, Primasius. The meaning is the same. The word , “little book,” is a diminutive of (Rev 5:1), which is itself a diminutive of . This form of the word is found nowhere else; the corresponding usual form is . The book is probably little in comparison with that in Rev 5:1. The latter contained all God’s purposes, and the seer was not permitted to read itonly part was indicated to him. This book contains only a small portion of God’s methods of dealing with man, and St. John is commanded to receive the whole. The contents are indicated in verse 11 and the following chapter. The book is open, as a sign that what is contained therein is to be revealed. Bede thinks the New Testament is signified by it; Wordsworth sees in it the spiritual power of Rome; Hengstenberg considers that it contains the judgment of the degenerate Church. And he set his right foot upon the sea, and his left foot on the earth. Thus it is indicated that the revelation which is to follow affects the whole world, and is not partial in its operation, as were the judgments set forth under the earlier trumpets. Wordsworth (following Hengstenberg) sees in the earth an emblem of worldly power, and in the sea a symbol of the agitation and turbulence of nations.

Rev 10:3

And cried with a loud voice, as when a lion roareth; and be cried with a great voice, as a lion roareth (Revised Version). What the angel cried we are apparently not told. Probably the whole incident is intended merely to set forth the powerful and terrible nature of the messenger who is to deliver God’s message. The figure is a very common one with the prophetical writers (cf. Isa 42:13; Jer 25:30; Hos 11:10; Joe 3:16; Amo 1:2; Amo 3:8). And when he had cried, seven thunders uttered their voices; and when he cried, the seven, etc. (Revised Version). This, again, is a repetition of the idea contained in the preceding clause. The Jews were accustomed to call thunder the seven voices, and to regard it as the voice of the Lord (cf. the repetition in Psa 29:1-11.), in the same way that they regarded lightning as the fire of God (Job 1:16). We have, therefore, most probably, a national idea of the Jews, made use of to express the simple fact of the loud and mighty character of the utterance of the angel (cf. the note on Euphrates in Rev 9:14). If this be so, it is unnecessary to seek for any more subtle interpretation of the seven thunders, as that they represent the seven crusades (Vitringa), etc.

Rev 10:4

And when the seven thunders had uttered their voices, I was about to write; and when the seven thunders spoke, I was, etc. It seems that St. John, in his vision, thought himself to be writing down the incidents as they were displayed before him. This he supposed himself to be doing in obedience to the command in Rev 1:11, Rev 1:19. He accordingly is proceeding to do so here, when he is stopped by the angel. And I heard a voice from heaven saying unto me. Omit “unto me,” with , A, B, C, P, all the versions, Andreas, Arethas, Primasius, etc. Throughout the Apocalypse we find frequent mention of a voice, without any definite statement as to the possessor. In Rev 1:11, Rev 1:12, Rev 1:13; Rev 4:1; Rev 18:4; Rev 21:5, Rev 21:15, the voice appears to be that of Christ or God the Father. In Rev 14:13 it may be that of Christ or an angel; in Rev 19:9 it seems to be the angel’s voice; and in Rev 6:6 it apparently proceeds from the four living beings; while in Rev 9:13, although the command appears to be the command of God, the locality from which the voice issues appears to bear reference to the souls of the saints, and their cry for vengeance. Here it seems best to identify the “voice from heaven” with that of Rev 1:1-20., where it is probably Christ himself (see on Rev 1:10). Seal up those things which the seven thunders uttered, and write them not (cf. Dan 12:4, “But thou, O Daniel, shut up the words and seal the book, even to the time of the end;” also Act 1:7, “It is not for you to know the times or the seasons, which the Father hath put in his own power;” also Rev 22:10, “And he saith unto me. Seal not the sayings of the prophecy of this book: for the time is at hand”). As stated in the note on Rev 1:2, not all God’s purposes are revealed. Here we have a positive indication that some truths are withheld. It is useless to speculate on the nature of that which is purposely concealed from us. The probable conclusions which we may deduce are well put by Alford: “From the very character of thunder, that the utterances were of fearful import; from the place which they hold, that they relate to the Church; from the command to conceal them, first, encouragement, that God in his tender mercy to his own does not reveal all his terrors; secondly, godly fear, seeing that the arrows of his quiver are not exhausted, but besides things expressly foretold, there are more behind not revealed to us.”

Rev 10:5

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven; the right hand (Revised Version) is supported by , B, C, P, Syriac, Coptic, AEthiopic, Armenian, Andreas, Arethas, Primasius. It is omitted in the Textus Receptus, which follows A, 1, 17, 36, Vulgate; of. Dan 12:7, a chapter also referred to in the preceding note (vide supra). In Daniel both hands are uplifted, here only one; in the other is the book. The action was customary among the Jews in swearing (see Gen 14:22; Deu 32:40). (Upon the signification of “standing upon the sea and upon the earth,” see on verse 2.)

Rev 10:6

And sware by him that liveth forever and ever. The Triune God (cf. Rev 1:11; Rev 4:10, etc.; also Deu 32:40; Psa 45:6; Heb 1:8, etc.). Who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein. Though the balance of authority is in favour of the last clause, yet it is omitted by )*, A, and some cursives (cf. Exo 20:4). These two characteristics of Godhis eternity and his omnipotenceare referred to in order to demonstrate the certainty of the fulfilment of the prophecy which follows. That there should be time no longer ( ); that time no longer shall be. This may be rendered:

(1) Time (a finite terminable period, as opposed to eternity) shall no longer exist, but eternity shall be entered upon.

(2) There shall be no more time, in the sense of “there shall be no longer any delay” in the infliction of the last judgment, set forth under the seventh trumpet. The solution seems to be that both meanings are implied. There seems to be a reference to the words of Rev 6:11, to the , during which the saints were to rest and await the infliction of God’s wrath upon the ungodly. The visions of the first six trumpets have shown how, in the period of the world’s existence, the ungodly do not escape judicial retribution. But that is not all; the force of the six judgments not having served to reduce the worldly to repentance, there can be no more delay, the last final judgment follows. But the last judgment, which follows quickly upon the other six (Rev 11:14), is for eternity (Rev 11:18). The advent of this woe is, therefore, simultaneous with the end of , or “time,” by which we signify that definite period, cut out of eternity, as it were, which is coeval with the existence of the world, and ceases with its destruction. The expression, therefore, implies, “The measure of God’s punishments, viewed as opportunities for repentance, is exhausted; there is a limit to his endurance; the allotted time having been run, and his mercy to a large extent having been spurned, there is no more delay;” then falls the last final blow, which is at the end of “time,” and at the beginning (for many) of eternity. Ebrard renders, “A space of time in which to repent”a meaning compatible with the explanation given above. Others render, “The time of the fulfilment shall not be yet, but it shall be when the seventh trumpet sounds;” but this interpretation makes equal . Others, again, have made , a chronus, equal a definite number of years, and have endeavoured to compute the exact equivalent of the period (see Bengel, in loc.).

Rev 10:7

But in the days of the voice of the seventh angel. The meaning naturally seems to be, “There shall be no longer time; but, on the contrary, in the days of the seventh trumpet, the last judgment shall tall, the end will come, and all things will be made manifest; the mystery of God will be finished.” Wordsworth renders, “No delay, save only in the days,” etc., and believes that the passage points to a brief respite, during which men may yet repent. When he shall begin to sound; when he is about to sound [his trumpet]. Alford points out the propriety of the expression. “When the seventh angel does sound, the completed time of the fulfilment is simultaneous with his blowing (cf. Rev 11:18), so that it is properly said that the fulfilment comes in the days when he is about to blow.” The mystery of God should be finished; also (or then, as Revised Version) the mystery of God was fulfilled. “The prophetic past” (Wordsworth). “The mystery of God” is all that man does not now understand in connection with God’s dealings with man, but of the existence of which he is cognizant, e.g. the existence of evil in the world, and God’s modes of dealing with that and all mankind, which we only know in part. God’s plans are being steadily and surely worked out, though we are not able to comprehend them. As he hath declared to his servants the prophets; literally, as he evangelized his servants the prophets; or, as in the Revised Version, according to the good tidings which he declared to his servants the prophets. Thus Amo 3:7, “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” The promise of the complete fulfilment of the mystery of God is good news indeed for the fainting Christian, for it tells of the end of his trials and the overthrow of his enemies.

Rev 10:8

And the voice which I heard from heaven spake unto me again, and said; and the voice which I heard out of heaven, [I heard] again talking with me and saying. The construction is irregular.” The voice, viz. that mentioned in Rev 10:4, which is probably that of Christ himself (see on Rev 10:4). Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth; (Go, take the book, etc., according to A, C, which is adopted in the Revised Version. Little book, , as in Rev 10:2, is found in , P, Andreas; and in B, Andress, Arethas. (On the signification of the “little book,” see on Rev 10:2; and also for the meaning of the last clause, see the same place.)

Rev 10:9

And I went unto the angel, and said unto him, Give me the little book; and I went away to the angel, telling him to give me the little book. Alford understands that the seer goes from his position in heaven to the angel on earth. But he is probably, in his vision, already on the earth (see on Rev 10:1). And he said unto me, Take it, and eat it up; he saith. This part of the vision is founded on Eze 2:9-3:3. The act is no doubt intended to convey the idea that the seer is to carefully receive, to digest thoroughly, as it were, his message in order to deliver it faithfully. Thus in Eze 3:10 the prophet is told, “All my words that I shall speak unto thee receive in thine heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them,” etc. And it shall make thy belly bitter, but it shall be in thy mouth sweet as honey; cf. the vision of Eze 2:9-3:27., where the sweetness only is immediately mentioned; but the bitterness is implied later on in Eze 3:14. The sweetness expresses the pleasure and readiness with which St. John receives his commission; the bitterness symbolizes the grief which possesses him when he thoroughly takes in the nature of his message. The pleasure with which he receives the angel’s commands may proceed from joy at the thought that the final overthrow of the wicked is the final deliverance of the saints; or it may be that he feels himself honoured at being chosen as the medium for conveying God’s message. Compare the readiness of Isa 6:8 to fulfil a similar office, and his subsequent fear and hesitation (Isa 7:4). The bitterness of the seer follows when he realizes the terrible nature of the judgment he is to announce (cf. Jer 8:21, “For the hurt of the daughter of my people am I hurt”). Various other explanations, more or less allegorical, have been suggested. Thus Andreas explains that the first sweetness of sin is afterwards converted into bitterness. Origen, quoted in the ‘Speaker’s Commentary,’ “Very sweet is this the book of Scripture when first perceived, but bitter to the conscience within.” Maurice supposes that St. John’s joy proceeds from the expectation that the book will announce the fall of the great Babel empire of the world, and his disappointment follows when he discovers that it predicts the fall of Jerusalem. Bede explains that the bitterness in the belly indicates the reception by the seer, but the sweetness in the mouth is the declaration to others.

Rev 10:10

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter (see above). The angel, foreseeing the nature of the contents, alludes to the bitterness first; the writer narrates his experiences in the historical order.

Rev 10:11

And he said unto me. , “they say,” is read in , A, B, and thirty cursives, and is adopted in the Revised Version. , “he saith,” is found in P and seventeen cursives. leaves the speakers quite indefinite, amounting, in fact, to no more than” it was said” (Alford); cf. in Rev 12:6; also Dan 7:5. 13. Thou must prophesy again. Thou retest, because it is laid upon thee by God’s command. It is to be done again, because the seer has already to some extent set forth God’s will in the earlier part of the book; and he is now required to proceed with the delivery of his message. “Prophesy” (as in Rev 11:3) has rather its literal than its derived meaning. It is the telling forth of God’s purposes, and may refer to past as well as present or future events. The sentence refers to the announcements made in the following part of the Apocalypse (vide infra). Bede and others take it to mean the Gospel of St. John, which was, perhaps, afterwards composed (see Introduction). Victorinus thinks it points to the period of St. John’s return from Patmos to Ephesus, where the Apocalypse may have been published. Before many peoples, and nations, and tongues, and kings; concerning many peoples, etc. (, with dative). These are the objects of the prophecy, not the audience. This serves to explain the reference in the preceding sentence. The message is not delivered to, but about peoples, etc. The fourfold enumeration seems to point to the breadth of the significationit embraces the whole of mankind (cf. Rev 5:9). This is the end of what is called by many writers the first episode; the second follows. The incident is often alluded to as the “new commission” of St. John; but it seems less a new commission than a solemn re-enactment of the command delivered in Rev 1:1-20.

HOMILETICS

Rev 10:1-7

The mystery of Godfinished!

According to some historical interpreters, the close of the ninth chapter sets forth in symbol the inrush of the Turkish power and the downfall of Constantinople. Apparently necessitated by such a view, the angel of the first verse of the tenth chapter is the reality of which the dominant papal power was the mimicrya messenger of heaven with new light piercing the gloom. His setting one flint on the sea and another on the earth indicates his taking possession of Continental Christendom and insular England. The seven thunders are the anathemas of papal Rome. They may not be uttered, because they are the roarings of man and not the sayings of God. We cannot accept this interpretation, nor anything like it. On the understanding that this book forecasts in symbolic outline the fortunes of the Church of God on her way to the final consummation, it would be somewhat strange if the lines of history and those of prophecy did not present some mutual correspondence. But it by no means follows that any one apparent correspondence is the fulfilment of the prophecy, although it may be partially so. Besides, our text tells us that the great proclamation of the angel who set his feet on sea and land was that in the days of the seventh angel the mystery of God should be finished. Now, nothing is more certain than that, at the time of the Reformation and by its agents, there was no such proclamation made as this. Besides, even now the mystery of God is not finished, nor anything like it; consequently, it is not possible for us to assign the proclamation of this angel to anything that happened three hundred years ago. Repeated studies of the entire Apocalypse do but confirm the conviction of twenty years’ standing, that we must give up date fixing entirely; that, while the book forecasts the future, it so does it as to confirm the word that “it is not for us to know the times or the seasons, which the Father hath put in his own power;” that we may expect, at divers times and places, and in divers manners, oft recurring fulfilments of the Apocalyptic word; and that the book contains, for our guidance and help, an indication of Divine principles and methods rather than incident in detail. We shall have a fresh illustration of this if we now study this paragraph, letting the seventh verse be the centre around which our thoughts may turn.

I. HERE IS A STRIKING NAME GIVEN TO THE SCHEME OF PROVIDENCE. “The mystery of God.” A “mystery” is

(1) that which is altogether and necessarily a secret in the mind of God;

(2) that which, though revealed as a fact, is beyond our understanding as to mode;

(3) that which, even when revealed, we know only in part;

(4) that which, disclosed in symbol, will be interpreted by the explanation of the word or the event;

(5) that which, though complete in the Divine mind, is only unrolled, piece by piece, before us;

(6) that which, from its nature, can only be disclosed to those who are in a fit state of mind to receive it, and which, to others, must remain shrouded in concealment. In one or other of these senses Scripture speaks of the mystery of the seven stars (Rev 1:20), of the kingdom of heaven (Mar 4:11), of the resurrection (1Co 15:51), of the gospel (1Co 2:7), of the proclamation of the gospel to the Gentiles (Eph 3:3), of the union of Christ and his people (Eph 5:32), of the final completion of the Church (Eph 1:9), of the Person of Christ (1Ti 3:16), of the Christian faith (1Ti 3:9), of the intricacies of sin (2Th 2:7; Rev 17:5), of the purposes of God (Rev 10:7). This last is the one referred to in the text. It is something of which there is a complete and perfect plan in the mind of God, but of which we see only a part before our eyes. The future depends on the will of God. And who can discern that? “What man knoweth the things of a man, save the spirit of man which is in him? Even so, the things of God knoweth no man, but the Spirit of God.” And our finite minds could not take in the entire plans of an infinite mind. A large part must needs be concealed; not merely because the book does not disclose all, but because we could not apprehend all.

II. THE PHRASE WHICH AT FIRST SUGGESTS PAINFUL PERPLEXITY HAS A DESCRIPTIVE TERM ATTACHED TO IT, WHICH AT ONCE RELIEVES AND INSPIRES. Before us is “mystery.” But it is God’s mystery! To him it stands, forth distinctly and clearly, without a fringe of haze. From him the entire providential plan emanates. With his full knowledge of consequences, sin was permitted to intrude. The entire control of all is ever in his hands. The diadems of royalty never fall from his brow, nor does the sceptre of dominion ever tremble in his hand. “The government is on his shoulder.” And though the book speaks of it relatively to us, as his mystery, yet to him it is no mystery at all.

III. THE MAIN FEATURE OF THIS MYSTERY IS THAT IT IS ONE OF GOOD TIDINGS; i.e. it is the gospel mystery ( ). As we remarked before (homily on Rev 5:1-14.), when the seven-sealed book is opened by the Lamb, it is clear that the unfoldings of providence become the unveilings of grace. Over and above the scheme of moral government, there is set this plan of redeeming love; and the wheels of time are rolling on and speeding forward to work out the great salvation, of which one sentence will sum up the outcome, “Where sin abounded, grace did much more abound!”

IV. THE MYSTERY WILL UNFOLD ITSELF ON THE LINES LAID DOWN BY THE PROPHETS OF THE OLD AND NEW TESTAMENTS. “According to the good tidings which he declared to his servants the prophets.” It has been thus hitherto. History has thus far developed according to the sayings of Moses and the prophets. Moses, in his words to the children of Israel, foretold what would happen to the Jewish people in after ages if they were unfaithful to their God. The twenty-eighth chapter of Deuteronomy is being fulfilled to this day. So also, in the several prophets, there is sketched a ground plan of “the sufferings of Christ and the glory that should follow;” e.g. in the well known fifty-third of Isaiah there is not one single word which we are at a loss to verify, as we put side by side what Old Testament seers foretold and what New Testament evangelists and apostles declare. Further on, we read our Lord’s predictions concerning the fall of Jerusalem. They have been fulfilled. History is thus the repeated fulfilment of prophecy. What has been will be again. And with no misgiving we declare that what is yet to be witnessed on earth will correspond with the prophetic words of the apostles and prophets of our Lord and Saviour. We are looking for, “the blessed hopethe glorious appearing of the great God, even our Saviour Jesus Christ.”

V. THE TIME OF THE END IS FORESEEN. When the seventh angel is about to sound then the mystery of God would be finished; i.e. as far as the plan of providence is indicated in the book of prophecy, it will be consummated. The “end” will be this: “The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever.” But let us not forget the sense in which this word “finished” is, must be, intended. It cannot mean that from that point God will reduce all to a blank, or become inactive, or cause the glory of redemption to be no more. Ah no! We cannot doubt that the advance will be still from glory to glory. But the mystery will be finished, as far as God hath seen fit to tell us in his Word. “Finished, according to the good tidings,” etc. These give at once the intent and the limitation of the mystery which is thus to be “finished.” Revelation is bounded both ways, back and front. We know nothing prior to that beginning when God created the heavens and the earth. We know nothing later than “the end, when” Christ “shall have delivered up the kingdom to God, even the Father, that God may be all in all.”

VI. THIS FORECAST RECEIVES VAST ADDITIONAL WEIGHT FROM THE GLORY OF THE BEING BY WHOM THIS DISCLOSURE IS MADE. He is “a mighty angel.” He appears in the name of Heaven; and is invested with the insignia of majesty, pomp, and might. There is a sevenfold symbolism here. He is “arrayed with a cloud”at once the sign of the Divine presence, and a symbol of the mystery which surrounds the throne. There is “a rainbow upon his head”the token of the covenant of peace. His face is “as the sun”pure and bright with the burning blazing light of holiness. His feet are “as pillars of fire;” by his tread he puts down sin; with fire, he burns it up. He has in his hand “a little book open.” This is strikingly different from the sealed book which only the Lamb could open. The open book contains the message which the apostle is to declare. He set his right foot upon the sea, etc., standing sublimely in possession of both in the name of Heaven. He cried with a great voice, as a lion roareth. His voice is full of strength. He lifts up his right hand to heaven, and swears by him that liveth forever and ever that there shall be no more delay. Long as the time may seem to be during which the world rolls round wearily with its burden of sin, when a certain point of time is reached, “a short work will the Lord make upon the earth.” The consummation will be delayed not a moment too long, and the honour, majesty, and might of Heaven are pledges of the fulfilment of the word.

VII. WHEN THE MYSTERY OF GOD IS FINISHED, WHERE SHALL WE BE? Finished it will be. “The mouth of the Lord hath spoken it.” As surely as at the end of one cycle of events the Saviour cried, “It is finished!” so surely when another cycle has run its round will there come another, “It is done!” The Author of our faith is also its Finisher. The Redeemer’s cross finished the mystery of the old covenant; his crown shall finish the mystery of the new covenant. Anti when the end cometh we shall bewhere? We shall stand in “our lot” at the end of the days. But what will our lot be? With the righteous or with the wicked? For then the distinction will be manifest. No one will then be in doubt as to his own posit[on before God. Surely it is of infinite moment to us that, when the mystery of God is finished, we should be on the right side. There is, indeed, a smaller “mystery of God” which is working out. “Every man’s life is a plan of God” (Bushnell). “I girded thee though thou hast not known me.” God is working it out according to his gospel. “He that believeth on the Son hath everlasting life,” etc. And amid the “wreck of matter and the crash of worlds” we shall want a Friend in whom we can repose amid all the convulsions that shake this globe. There is Oneand One only, of whom it is eternally true, “Thou art the same.” That One is Jesus. He says to us, “Him that cometh I will in no wise cast out.” Here, then, let us cling. He will not let us go, nor let us be harmed, though this earth be burned up. In him is everlasting rest.

“Then let the earth’s old pillars shake,
And all the wheels of nature break;
Our steady souls should fear no more
Than solid rocks when billows roar!”

Rev 10:8-11

The little book and its mission.

In one of the most interesting chapters in Mr. Elliott’s ‘Horae Apocalypticae,’ the correspondence between this vision of “the little book open” and the bringing forth of the open Bible at the time of the Reformation is indicated at considerable length. According, however, to the plan of exposition which alone seems to us to accord with the aim of the Apocalypse, the production of an open Bible at the Reformation was but one illustration at a particular time of that which this chapter teaches for all time. We shall get far more light from the chapter if we regard it as indicating principles that are eternally true, than as forecasting what, was a passing incident in the course of history. We have before seen how largely the imagery of the Apocalypse is based on that of the Old Testament. The precise analogue of this section will be found in the Book of the Prophet Ezekiel, the second and third chapters, which should be studied side by side with this. The paragraph now under review is literally laden with riches of Divine teaching.

I. THERE IS A WIDE CONTRAST BETWEEN THE BOOK “SEALED WITH SEVEN SEALS” AND “THE LITTLE BOOK OPEN.” Obviously, the thought first suggested thereby is that in the one case we have enclosed that which is wrapped in impenetrable secrecy; in the other, that which is meant to be opened to all. This of itself sets us on a clear track of thought. The scaled book contains the secret plans of Providence; the open one the revealed teachings of his will, and the disclosures of his grace. The former is only and wholly in the hands of him who is seen in the midst of the throne”a Lamb as it had been slain.” The latter is meant for the guidance of men on earth, and as such is put into human hands. In the one case “no one in heaven or on earth is found able or worthy to open and to read the book, or even to look thereon.” In the other case the book is already open, and the apostle is bidden to take the book out of the angel’s hand.

II. THE LITTLE BOOK, OPEN, IS COMMITTED TO THE APOSTLE‘S CARE. The charm of this symbolism is that it is so luminous that he who readeth may run. The message of God’s revealed will, and the counsels of his redeeming grace, are entrusted first to the “angel,” and then by him to the exiled apostle. This is the same process of transmission as is given to us in Rev 1:1-3. Our Lord Jesus Christ is the Supreme Revealer. All the angelic hosts are commissioned by him. They are the immediate instruments by whom the word is handed down to the apostles and prophets of the New Testament. Under the new dispensation, as under the old, holy men of God spoke as they were moved by the Holy Ghost.

III. THE APOSTLE, HAVING RECEIVED THE BOOK, HAS TO EAT IT UP. Eating a book? Yes; where is the difficulty? The phrase is familiar enough”read, mark, learn, and inwardly digest,” etc. What is eaten comes to be assimilated, and so to become a portion of one’s own flesh and blood. Before the eating, it lies outside us. Until it is eaten, it is only that which would nourish if it were eaten, but by no other process than by our eating it, can it serve its purpose or ours. This is one of God’s parables in nature, His words of truth and grace are meant to be the life of human souls, on which they grow and thrive. If the words of God are not so used, they so far miss their aim, and souls miss their support. So long as God’s Word is something outside us, it will profit us little. It is to be received by faith as God’s own message to us, and on it we may live day by day, esteeming the words of his mouth more than our necessary food. And specially is this spiritual digestion of God’s words needed when a man’s mission is to give out those words to others for their life. We cannot speak to others of the virtues of heavenly food when we have not fed on it ourselves. Nor can we tell to others the soul thriving power it conveys when we ourselves are spiritually starving. The assimilation by reading, thinking, faith, and prayer is necessary if God’s Word is to be the support of our souls. None should aim at this more earnestly than those who have a Divine impulse to teach and preach Jesus Christ.

IV. THE LITTLE BOOK, WHEN EATEN, PRESENTED A STRANGE MIXTURE OF SWEETNESS AND BITTERNESS. The words of the Bible, says a late eminent divine, “nourish him by their bitter qualities as much as by their pleasant; he needs both and accepts both” “There must be a sweetness unspeakable in the actual living taste of a Divine communication; in the assurance that the love which lies beneath all law… is showing itself forth in our very selves… But then the sense of this law defied in the world, defied in ourselves?.. Is there no revulsion in that? Does not the book become the bitterer afterwards, in proportion as it was delicious at first?” Even so. Tonics are often bitter. The working out of God’s grace in the salvation of those that believe are sweet enough. But the woes which must follow the rejection of grace are bitter indeed, and yet the prophet must be prepared to accept both, to feed on both, and to speak forth both.

V. WHEN THE BOOK IS EATEN, THE WORK OF PROPHESYING IS TO FOLLOW. “Thou must prophesy again over many peoples, and nations, and tongues, and kings” (Rev 1:11).

1. The work of God under the New Testament is to be carried forward by the prophet, not by the priest. There are no official priests now. Those who call themselves such are shams. All believers, indeed, as such, are priests unto God; but there is no order of a priesthood under the Christian dispensation. Even under the old economy God set aside the priest, again and again, so that the prophet might come to the front.

2. Then, too, the prophet can only do his work rightly when God’s message has been so digested that it is a part of himself. No one to whom God’s Word is merely a something outside of him can ever show the people the way of life.

3. See the breadth over which the Divine Word is to be promulgated. “Many nations and tongues.” Every child of man is to hear the Word.

4. See the entire social scale included: “peoples” and “kings.” From the lowest to the highest. The Word is as needed by, and as suited for, the palace as the hut. It is a common message for all.

5. There was to be a reissue of the prophetic Word under the Christian economy. Such we take to be the meaning of . Of old the prophets had borne witness for God. But now the institution of prophecy is to recommence under Christ, and to be extended over a wider field than ever it had been before.

6. This open book entrusted to the prophet’s care is never to be handed to any who would close it up again. Rome forbids the use of the Bible by the common people. Why? Because with her the priest smothers the prophet. Ever let us insist on keeping “the little book open;” and, in letting its contents, sweet or bitter, as they may be, be known to all the people.

The theme of this homily is a most appropriate one as a basis for opening up either the value of a Christian ministry or the essential principle of Protestantism, that “the little book” should ever be kept open, and its contents unfolded to the people. It suggest two queries.

1. What has come out of the principles of this chapter, historically

(1) The demand for a free and open Bible, in the language of the people.

(2) The institution of preaching as an ordinance of God.

(3) The contention for liberty of prophesying according to God’s order, apart from the restrictions imposed by man.

(4) The incessant publication and republication of it as the wilt of GodThat none should walk in darkness, but should know the Word of light and life.

2. What should come out of them, practically?

(1) A perpetual protest against the closing, withholding, or neglect of “the little book.”

(2) The constant prayer that prophets may ever be raised up and qualified to go everywhere, preaching the Word.

(3) Every teacher and preacher should take care to eat the book, and to digest its contents, in order that he may fulfil his function of prophesying.

(4) That which the prophet must digest in order to prophesy, the people themselves must feed upon in order that they may live and grow and thrive. God’s Word in the heart is the only certain nutriment of a noble life.

HOMILIES BY S. CONWAY

Rev 10:2

The little book; or, characteristics of revelation.

“He had in his hand a little book open.” Like as there was an interval between the opening of the sixth and seventh seals, so is there between the sounding of the sixth and seventh trumpets. The record of this latter interval, and of the events which took place in it, stretches through this tenth chapter down to verse 13 of Rev 11:1-19. This chapter is occupied with the account of the little book which St. John saw in the hand of “another strong angel coming down out of heaven.” The other “strong angel” is spoken of in Rev 5:2, in connection with the seven-sealed book held in the right hand of “him that sat on the throne, and which only the Lion of the tribe of Judah” was found worthy to take and open. This book told of here is described as “little” as compared with that, and, probably, in contrast with it. Now, although the historical interpreters affirm that this little book means the Bible, as we have it, yet the difficulties that beset this interpretation are so many and so great, that it has been abandoned by all the more reliable expositors of the Apocalypse as inconsistent with its avowed purpose to declare the “things that must shortly come to pass,” and the time of which was “at hand;” still, what is here said of this “little book” does suggest to us not a few of the most interesting and important characteristics of the Word of God. For note

I. THE AMBASSADOR WHO BRINGS IT. Much may be learnt concerning any message that is sent by an earthly monarch from the character and rank and insignia which belong to the messenger. If the business which he has to transact be of great importance, and it be desired to impress its significance upon the minds of those to whom he is sent, he himself will be of such dignity, and accompanied with such tokens of authority and power, as will prepare those to whom he comes rightly to receive the message he brings. So here, he who brings God’s message to mankind is one of no mean order, and the tokens of his authority are of the most impressive kind.

1. He comes from heaven. The Bible is not a merely human production. It is inspired by God; it is a message from heaven. It contains what no human mind could have known or invented; it speaks with an authority that they who receive the message realize to be from God. Inspiration cannot be argued and so demonstrated to the intellect, but it speaks to the soul, and is felt to be present in the Scriptures, which therefore are declared to be the Word of God. It wakes up a response in the soul, quickening, informing, strengthening, consoling, uplifting, sanctifying it, as no mere human words have ever done or can do, save as they draw their inspiration from this source.

2. It is mighty in its potter. It was “a strong angel” that St. John saw, suggesting to him and to us the strength of that message which he was commissioned to bring. What trophies of its power has not the Bible won? Where is the age, the country, the rank, the character, the intellectual condition, the circumstances of any kind, amid and over which it has not proved strong to subdue and bless and save?

3. Its truths fill the soul with awe. The angel was “clothed with a cloud “symbol this of the majesty and mystery that surround and invest the foundation teachings of the Word of God. The soul can only bow in reverence and awe before them, and confess its feebleness in their presence.

4. But they are crowned with blessed promise and grace. “The rainbow was upon his head.” Though there be so much that we cannot penetrate or comprehend, nevertheless the predominant characteristic is that of “grace,” that of which the rainbow was at the first and is ever the beautiful and blessed symbol. Even those awful judgments of God spoken in verse 7 are there declared to be part of “the good tidings which he declared to his servants the prophets” (see Revised Version). And when we preach out of the Bible we are said to preach the gospel. This is its main character and intent.

5. They irradiate and illumine all our earthly life. “His face was as it were the sun.” “Truly the light is sweet, and pleasant thing it is to behold the sun”so says Ecc 11:7. And the confession of this radiant grace, this blessed light which streams forth from the Word of God, is commonplace of all the sacred writers and of all who have rejoiced in that light.

6. And they shall never be driven forth or removed. “His feet as pillars of fire,” and Ecc 11:2, “He planted his right foot upon the sea, and his left foot upon the earth.” His invincible power is signified by “the pillars of fire;” and his having set his feet upon the earth and sea tells of “the immovable steadfastness of the heavenly Conqueror against all the resistance of his enemies.” He is come to stay, and he cannot be driven forth. When and where has not the attempt to dislodge the Word. been made? But it has never succeeded. All Church history proves this. In many ages and places it has been death to keep a copy of the sacred writings. Wherever they were found, they were ruthlessly destroyed, and often they also with whom they were found. But every copy of the Bible that we possess today proves how partial and ineffective all such endeavours were. Glory be to God that they were so!

II. THE DESCRIPTION GIVEN OF IT. “A little book open.”

1. A book. The Bible is not the revelation itself, but the record of it. But without the record the revelation would not have availed us. Great scorn has been poured on the idea of “a book revelation,” and an immense deal of poor wit has been expended upon the idea that God should have used such mean materials as books are made of as the vehicle of his revelation of himself. But the Bible is not the revelation, only its record; and it is reason for eternal gratitude that his revelation has been so given that it can be thus recorded. In what other way could the knowledge of God have been so well preserved or spread abroad? (Cf. on this ‘ The Eclipse of Faith,’ by H. Rogers.)

2. Its seeming insignificance. It is “a little book.” In these days of gold and guns, when wealth and armies are thought to be the great means of accomplishing everything, the spiritual force that lies hidden in “a little book” counts but for little. But what hath not God wrought by it? And we may be grateful that it is little, and not a ponderous library which it would need a lifetime even to know part of, but one small volume which can be read and reread and carried everywhere as we will. No doubt the littleness of the book here spoken of is intended to be in contrast with that vast volume told of in Rev 5:1-14., which was written within and without, so complete, so full, was it. This tells of but “part of his ways;” that seems to have been the declaration of all his will. But it suggests the seeming insignificance, both in form and force, of that which we call the book of God, but whose insignificance is, indeed, only seeming, not real.

3. It is to be an open book. St. John saw it “open” in the hand of the angel. There have been and there are those who would have the Word of God closed, if not entirely, yet to large extent. They affirm it is not a book for the common people, but for the priests of the Church; and for centuries it was kept closed, and is even now looked upon with more or less of dislike. But, blessed be God, it is open, not to the eyes alone, but to the mind. For though it contains the profoundest truths that the intellect of man has ever studied, still it contains also those truthsand they are the most numerous and importantwhich the humblest and least instructed are able to receive and rejoice in. God hath caused the vision to be written and made “plain,” so that the unlearned may learn, and the most simple comprehend.

III. THE VOICES FOR AND AGAINST IT. We read that the angel cried with a loud voice, and that the seven thunders uttered their voices. Now:

1. The angelic voice suggests:

(1) The startling effect of the Word of God upon mankind. The angel’s voice was “as when a lion roareth.” So did the Word of God affect men. See when at the Reformation it was first freely given to Europe. How it roused men’s minds, awoke them from their lethargy, nation after nation heard the sound and broke away from the superstition and sins in which they had so long lived! And it is so still. “What must I do to be saved?” is the intense, the sometimes agonized cry, of men whom the lion-like, awful voice of the Word has aroused from their sin. The conviction of sin which the Holy Spirit produces through the Word is, often, to men “as when a lion roareth,” arousing them indeed.

(2) The assured persuasion it gives concerning the mystery of this present life. The solemn oath of the angel (verses 5-7) did but represent what the Word of God accomplishes. As he gave, so it gives, solemn assurance that what now isso much of it so mournful, so full of mysteryis not ever to be, but shall have an end. Life is a mystery now, even in these comparatively calm days of ours; but what must it have appeared to the persecuted outraged Church of St. John’s day? And were not we assured that what we now see is but part of God’s ways, one link in the chain of his purposes, only a portion of his one great, wise, holy. and loving plan, how could we believe in him as either wise, holy, just, or loving? The mind. would rush to atheism, and the man to suicide; for what better could be done? But the Word of God, like the solemn oath of this strong angel, assures us of God that

“His purposes are ripening fast,

Unfolding every hour;

The bud may have a bitter taste,

But sweet will be the flower.”

2. The thunder voice. (Verse 4.) The brutum fulmen, the full-voiced anger of him who uttered it. The question comesWhence this voice of the seven thunders? It has, we think, been too hastily assumed that St. John is referring to the sevenfold voice of the thunder mentioned in Psa 29:1-11. And, doubtless, in this book thunders are referred, to as coming forth from the throne of God (cf. Rev 4:5). But the true interpretation is given, we think, in the strikingly parallel passages in Dan 8:26 and Dan 12:4-9, where that which the prophet is commanded to “seal up” is not what God shall do, but what his people’s enemies shall do against him and them. And so here, we believe, the thunders tell of the wrathful response, the angry mutterings, of God’s enemies against his truth. And thus regarded, they tell of the opposition the Word arouses in the world of the wicked. It has ever been so. In St. John’s day; at the era of the Reformation, witness the cursed cruelties which the Roman Catholic Church in those days perpetrated in the Netherlands, in our own land, and wherever also she had power. And still those “dark places of the earth, which are full of the habitations of cruelty,” are filled with rage when any real invasion of them is made by the messengers of the Word. Still Christ’s Name is as a “sign to be spoken against.” And it was fitting that these voices should not be written. The purpose of this book was to console and strengthen the Church, not to distress and alarm. Hence the Divine forces on the side of the Church and against her foes are what this book mainly reveals. It tells us, “The Lord is on our side; we will not fear what man can do unto us.”

IV. THE DIRECTIONS CONCERNING IT. As it was with the “little book” so must it be with the Word of God:

1. It must be received as from God. If we look upon the Bible as on “any other book,” as on ordinary literature, we shall lack that reverential docile spirit which is necessary in order to receive its truths. The book was to be taken from the hand of the angel (verse 8).

2. It must be taken into the soul This is the meaning of the strange command, “Take it, and eat it up.” It is as when Jeremiah said, “Thy words were found, and I did eat them;” as when our Lord said, “Except ye eat the flesh of the Son of man,” etc. (Joh 6:1-71.). We are to “read, mark, learn, and inwardly digest” its truths; make them part of our very self. So must it be with those who would know the power of God’s Word.

3. When so taken, it will produce both sorrow and joy. The first taste will be pleasant. “In thy mouth sweet as honey.” And it is so. It is not a joy that we have a revelation from God at all; that we are not left in the dark as to our whence and whither; that we are assured God is “our Father which art in heaven;” that our salvation is “without money and without price,” for that Christ died for us? Yes; “sweeter also than honey and the honey comb” are these precious truths. But the after taste will cause distress and pain. Witness the Saviour’s tears wept over lost souls, and the like tears shed still by those who know “the fellowship of his sufferings.” That men should resist and reject such a Saviour; that we should so long have done so, and do not yet wholly receive him;yes, this after taste hath pain.

4. When eaten, it qualifies for witness bearing for God. (Verse 11.) This is the real qualification, this deep experimental knowledge of the power of God’s Word. All else is as naught compared with this. Only such God ordains to be his prophets. Thus doth this “little book,” though it meant not the Bible, tell of the Bible.S. C.

Rev 10:6

No more time.

“The angel sware that there should be time no longer.” This word of the angel is capable of being rendered, and has been rendered, in three different ways. Take it as meaning

I. THE TIME IS NOT YET COME. It is easy to believe that the persecuted people of St. John’s day, as often since, might have thought that the judgments which they witnessed and the distresses they endured could not but be the beginning of the end. Our Lord knew that they would think so, and hence (Mat 24:1-51.) warned them that they should see and suffer much; but “the end” was “not yet.” They had asked what should be the sign of his coming, and of “the end of the age.” They were eagerly expecting it. At his ascension they asked the like question again. The apostolic Epistles are full of evidence that the second coming of our Lord was expected as near at hand. St. Paul wrote his Second Epistle to the Thessalonians to dispel this idea, or at any rate to moderate its effects. And when Jerusalem fell, and when the Roman empire fell, it was confidently believed that the end of all things was close at hand. And had we lived in those awful days, it is likely that we should have thought so too. And we know how calculations have been made as to the time of the end. The illustrious Bengel reckoned that it would be in 1836, and his mistake is on record as a warning to all who would make similar rash statements, though even yet the warning is neglected by some. But our Lord has told us that it is not for us “to know the times and the seasons” (Act 1:1-26.), and all human calculations are therefore foredoomed to error. And it is well for us that we cannot know. “Ignorance is bliss” in regard to such a subject. Could we fix the date, those far off from it would harden themselves in their sin; those near at hand would become as the Thessalonians did, unfitted for their daily duty, and would not, as St. Paul bade them do, “mind their own business.” And so in regard to what is to each one of us as the end of all things, the date of our death, we are kept in merciful ignorance of it. And to keep us therein God has so ordered our lives that there is no hour of it in which men may not die, and in which many do not die, and no hour of it in which they certainly know that they must and shall. Hence little children die, and young men and maidens, boys and girls, as well as the old and grey headed. Ruthless and cruel are seemingly not a few of the visitations of death, cutting down youth in the first freshness and bloom of life, often not sparing the bride and mother in the fulness of their joy, forcing the hot tears from the young husband and wife as they mourn hopelessly over the cradle that held the little one whose life was to them dearer than their own. Such things are. And to some they seem horrible and cruel. But it is in order that we all may be delivered from that paralysis of hope and energy which would come upon us, as it comes upon the convicted felon in the condemned cell, if we knew the actual moment when we must die, and could count off every hour that draws us on to the inevitable doom. Therefore is it well that we do not know the time or the season. And in regard to the end of the world, what mercy is there in the fact that the time is not yet, that “the master of the house” has not yet “risen up, and shut to the door”! For now many will enter who then will not be able. We are thankful that Christ has not yet “accomplished the number of his elect.” And they who are his, how much they yet have to do to learn and to obtain before they are prepared to meet their Lord! “The bride has” not yet “made herself ready;” but she must and will, and that she may “the Bridegroom” tarries. Therefore, if this be the meaning of the angel’s oath, that “the time is not yet,” we rejoice in it both for ourselves and for myriads more.

II. THERE SHALL BE NO MORE TIME. And this we believe is the meaning herethat there shall be no longer delay, postponement, no more weary waiting, no longer any lingering of the accomplishment of God’s purposes. So regarded, it was for the. Church of St. John’s day a blessed sursum corda, a cordial and good cheer, helping them to endure patiently and to hope on more and more. The “mystery of God” shall soon “be finished,” so soon that, as we say “we are come” to any city when we see its towers and spires rising before us, although we may yet be some considerable distance from its gates; so, because the time is so short, we may say it is over, the waiting time is pastit exists “no longer.” And thus:

1. The Christian may comfort himself. True, the age drags out its weary length, but each individual life is short, and generally long before even that short life is done the recompenses of God, the earnest and pledge of the yet larger recompenses of eternity, are given. “The Lord is not slack concerning his promises”how often we have gratefully to confess that! Yes; they are so given, even here and now, that the believer is constrained to own, “Goodness and mercy have followed me all the days of my life.” Tares are undoubtedly amongst the wheat, to its sore detriment and harm, but they are not always to be there; it is a mystery that they are there at all; we would like to go and pull them up, but we cannot; but the harvest draws on, and then the trouble will all be over. But:

2. The enemies of God should be afraid. The avenging godsso the old pagan world believedhave their feet shod with wool. Men hear not their silent approach, and they may be upon them, they often are, in a moment. The sinner never knows how near God’s judgment upon his sin may be. Of many the angel hath sworn that there shall be time no longer; the judgment of God shall fall. In a moment, in bright noonday, when the sky is without a cloud, unseen and unheard, the last link that binds the mass of snow and ice to the mountain side is severed, and the avalanche rushes down into the depths below. Do not the events of every day prove, now on this sinner against God’s laws, and now on that, that God hath sworn concerning them, “there should be time no longer”?

III. ALL TIME SHALL CEASE. Thus also our text may be understood. “Time” and “duration” are not synonymous termsthe latter includes eternity as well as time; but time and eternity, notwithstanding their common quality of duration, are contrasted in Scripture as being of essentially different natures. Time means the present condition of things; eternity, that condition which belongs to the age to come. “The things that are seen are temporal, but the things which are unseen are eternal.” Time is of the age that now is; eternity, of the age that is to come. Thus understood, it is not difficult to believe that timethis ageshall cease. The Bible speaks of “ages.” The word is commonly rendered “world,” but its true meaning is “age.” Thus it speaks of “ages of ages,” “this age,” “the age to come.” And every branch of science tells of different “ages.” Geology speaks of them and marks them off one from another by different names. History, biology, philology, all speak in similar way. All tell of ages when the condition of things was altogether different from what we see now, and how one age has succeeded and prepared for another. Therefore that there should be a passing away of the present age to which time belongs, and that it should be followed by one in which time, as we understand it, should be no more, is affirmed, not only by the Bible, but by manifold other evidence beside. And not only shall there be succession, but advance. There have been ages in which we can trace no form of life. These have been succeeded by others which have had life, but only in its lower forms. These again by others possessing higher forms, and at length the highest of all, that of man. And in harmony with all this the Bible bids us look on to an infinitely better condition of things than now we know of, in the age or world to come, whereof the sacred writers speak. Here “the whole creation groaneth and travaileth together in pain even until now;” but there “the creation itself also shall be delivered from the bondage of corruption,” etc. (Rom 8:1-39.). The inscrutable problem of this present life, “the mystery of God,” as it is termed in verse 7, shall “be finished,” and there shall be “a new heavens and a new earth, wherein dwelleth righteousness.” And the means whereby all this shall be brought about, not only the Bible, but scientific research also, reveal with startling clearness. The Bible says that the angels of God “shall gather out of his kingdom all things that do offend, and them that work iniquity.” Science says that in the progress of the ages the fittest alone survive. All that are incapable of the higher life that is to be disappear and perish, and the fit and worthy alone remain. Such is the solemn “Amen” of science to the teachings of the Word of God. And are there not like facts visible even now amidst mankind? Growth and advancement in races, tribes, nations, families, and individuals, the records and observation of human life, are full of such happy facts; but, on the other hand, there are the mournful facts amid the same subjects, of degeneracy, decay, and death. Character determines these things, and the Bible says the same. Oh, how, then, does all this appeal to every soul! For what am I preparing myself? Must I be doomed to die because I am not fit for the better life that is to be when time shall be no longer? orand God grant it may be so!am I by virtue of my living union with the Lord Jesus Christ, who is himself “the Life,” destined for glory, honour, and immortality with him in the Eternal? That this may be so is why our pulpits and sermons are forever re-echoing with the appeal, “Come to Christ.” The Bible and experience alike attest that it is through living faith, carrying along with it, as such faith ever does, the surrender of the will, the heart, to him, that we become vitally grafted into him, and so in his lifethe eternal, the blessed, the gloriousdo forever share. For he said, “Because I live, ye shall live also.”S.C.

HOMILIES BY R. GREEN

Rev 10:1-7

The word of assurance and consolation.

The Book of the Revelation is written for the comfort of the Church in presence of her oppressing foes. It is designed to sustain the faithful people in well doing, when the severities of cruel dealing make their lot hard and almost unendurable. Their patience is often severely tried; sometimes it has yielded under heavy pressure. Here is afforded another word of promise which is calculated to sustain the faint of heart. A vision is granted of” a strong angel” who brings assured promise of a certain and even speedy termination of the time of suffering and of struggle. “The mystery of God, according to the good tidings which he declared to his servants the prophets,” shall be “finished.” This is the encouragement to hope; and to the Church in the early times, under the pressure of her first destructive persecutions, this would be a word of the utmost comfort. It is the re-echo of “Behold, I come quickly.” This word of consolation is of great preciousness and help to the suffering Church; for

I. IT IS GIVEN BY THE LORD HIMSELF. The strong angel “coming down out of heaven, arrayed with a cloud,” can be none other than the Lord himself. The surrounding symbols are his, and his alone. “The rainbow was upon his head;” “his face was as the sun, and his feet as pillars of fire.” It is the reflection of the Divine glory in Christ. When he cries the seven thunders utter their voices, and his great voice was “as a lion roareth.” From the word of such a one the Church may always gather the utmost comfort.

II. IT GIVES THE PROSPECT AND PLEDGE OF RELEASE. The suffering Church writhes in its anguish; but a definite limit is put to the days of sorrow. “In the days of the voice of the seventh angel, when he is about to sound.” This is not indefinite and uncertain: “There shall be time no longer “there shall be no more delay. Relief is certain and speedy. This is assured by oath, even by the voice of the angel who “sware by him that liveth forever and ever, who created the heaven, and the things that are therein, and the earth, and the things that are therein, and the sea, and the things that are therein.” This oath is for truest confirmation.

III. The word of consolation and promise IS GIVEN IN THE MOST SOLEMN AND ASSURING MANNER. This seen in the whole visionthe person, attitude, message, oath, and surrounding testimonies.

IV. IT IS THE TRUEST, THE UTMOST ENCOURAGEMENT TO HOPE. Upon this vision the Church should ever reflect in the time of suffering and fear. It is possible patiently to endure and hold out when a definite and assured prospect and pledge of relief is given. The words, “declared to his servants the prophets,” shall have their fulfilment; “the mystery” shall be “finished.”R. G.

Rev 10:8-11

The little book; or, the sweetness and bitterness of the prophetic office.

The consolation of an assured end having been given, the holy seer, and in him the Church in all ages, becomes prepared to receive tidings that shall prove “bitter” and painful. The final victory is assured. The word is “sweet as honey” in the mouth of him who receives it, which reception is represented by the figure of “eating the little book.” It is sweet, for it is impossible to be an agent of God for any work without a certain pleasurableness. But the sweetness is temporary. So is it a pleasant thing to receive a message from the Lord, but it may be a very painful thing to communicate it to men. The reception of “the little book,” whatever that book may mean, is a preparation to prophesying “again concerning many peoples, and nations, and tongues, and kings.” The words which follow are mingled words of sadness and comfortcomfort for the Church in her obedience; sadness for the ungodly, rebellious, and opposing nations. In the symbol before us there seems to shine out from the midst of many teachings one respecting the prophetic office itself. For a moment attention is directed to the seer himself and his own states. Thus have we set forth the prophetic officethe honourableness of its calling; the painfulness of its duties. Nothing is said as to the twofold character of the message”the little book”but only the twofold effect upon the seer. Our thoughts, then, are upon him.

I. THE HOLY OFFICE OF PROPHET IS THE MOST HONOURABLE AND EXALTED AMONGST MEN. To speak for God, as his agent; to declare his message; to receive the Word from his lips, by his inspiration; to be entrusted with his Word to menbe it a word of condemnation, of warning, of promise, of mercy, or hopeis a most sacred, hallowed burden. To speak to men in God’s Name is higher than to speak for kings. The “ambassador for Christ” stands at the head of diplomatic agents. How holy, how awful, how responsible, his office! The calling to such office cannot but have its sweetness to the faithful servant.

II. OF ALL OFFICES THIS, WHEN RIGHTLY COMPREHENDED, IS THE MOST PAINFUL. To deal with words of judgment and threatening; to speak of sin; to warn of punishment; to have close alliance with righteousness amongst men who reject it; to he burdened with spiritual care; to stand in antagonism to prevalent sentiment, and strive to raise men to altitudes of goodness;cannot but be a burden too heavy to be borne were the prophet unaided. He is in error who views the calling to the prophetic office too lightly; he is also in error who thinks triflingly of the painfulness of its responsibilities.R. G.

HOMILIES BY D. THOMAS

Rev 10:8-11

God’s Word.

“And the voice which I heard from heaven,” etc. The “little book,” or roll, here might be fairly taken to illustrate God’s redemptive truth, or the gospel. The following thoughts are suggested.

I. THIS GOSPEL IS BROUGHT TO MAN FROM HEAVEN. “The voice which I heard from heaven spake unto me again, and said, Go, and take the little book.” Redemptive truth is a special revelation to man sent by God from heaven, Men could never have reached the redemptive idea by the study of nature or by philosophic research; or, were the human mind to traverse through the whole world of natural science and to search into every part, it would never discover this “little book.” The way in which alienated humanity can be brought into a loving sympathy with God transcends human discovery. “Ear hath not heard, eye hath not seen.” Divine messengers brought this “little book” to man, and Christ embodied it.

II. THIS GOSPEL IS TO BE APPROPRIATED BY MAN. “And he said, Take it, and eat it up.” The object of the gospel is not merely to enlighten the mind, to stimulate inquiry, or to excite emotions, but to be appropriated as food, to satisfy the hunger and to invigorate the faculties of the soul. “The Word must become flesh,” it must course through every vein, beat in every pulse, and strengthen every fibre of our being. It is the bread of life that came down from heaven, the fruit of the tree of life. The spirit of this “little book” must become the inspiring and the regnant spirit of our being.

III. THIS GOSPEL HAS A TWOFOLD EFFECT OF MAN. “It shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” It is both sweet and bitter. In its disclosures of infinite love and promises of future blessedness it is indeed “sweet,” but in its convictions of sin, reproofs, and denunciations it is indeed “bitter.” It produces in the soul sorrow and joys, sighs and songs, and its bitterness will remain as long as one particle of depravity continues in the heart. The experience of a Christly man is a very mixed experience during his life on earth; yonder it is all sweetness.

IV. THIS GOSPEL, APPROPRIATED, QUALIFIES MAN FOR HIS MISSION. “And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.” Prophesying, or indoctrinating men with Divine ideas, is the grand mission of every man; but this mission can only be realized after the teacher himself has appropriated the Divine Word. When he has it in him, not merely as an idea or a theory, but as a living power, then he will be able to “prophesy” with regard to “peoples, and nations, and tongues, and kings.” – D. T.

Fuente: The Complete Pulpit Commentary

Rev 10:1-11. I saw another mighty angel come down, &c. St. John, in the conclusion of the last chapter, having touched upon the corruption of the Western church,proceedsnowtodeliversome prophesies relating to this lamentable event: but before he enters upon this subject, he, and the church with him, are prepared for it by an august and consolatory vision. Another mighty angel came down, described somewhat like the angel or Personage in the last three chapters of Daniel, and in the first chapter of this book. He had in his hand a little book; (Rev 10:2.) this little book ( ), or codicil, was different from the , or book, mentioned before, ch. Rev 5:1 and it was open, that all men might freely read and consider it. It was indeed a codicil to the larger book, and properly comes under the sixth trumpet to describe the state of the Western church after the description of the state of the Eastern: and this is with good reason made a separate and distinct prophesy, on account of the importance of the matter, as well as for engaging the greater attention. The angel set his right foot upon the sea, &c. (Rev 10:2.) to shew the extent of his power and commission; and when he had cried aloud, seven thunders uttered their voices. St. John would have written down those things which the seven thunders uttered, but was forbidden to do it, Rev 10:4. As we know not the subjects of the seven thunders, so neither can we know the reasons for suppressing them; and to pretend to know either, is to be wise above what is written. Then (Rev 10:5-6.) the angel lifted up his hand, &c. like the angel in Dan 12:7 and sware by him that liveth for ever and ever, the great Creator of all things, that there should be time no longer, or rather, that the time should not be yet; but it shall be in the days of the seventh trumpet, that the mystery of God shall be finished, and the glorious state of the church be perfected, agreeably to the good things which he promised to his servants the prophets, Rev 10:7. This is said for the consolation of Christians, that though the little book describes the calamities of the Western church, yet they shall have a happy period under the seventh trumpet. St. John is then ordered to eat the little book, as the prophet did, Eze 3:3 upon the like occasion: and he ate it up, (Rev 10:10.) he thoroughly considered and digested it, and found it to be, as he was informed it would be, Rev 10:9. Sweet as honey in his mouth, but bitter in his stomach. “The knowledge of future things at first was pleasant, but the sad contents of the little book afterwards filled his soul with sorrow.” These contents, however, were not to be sealed up like those of the seven thunders; this little book was to be published, as well as the larger book of the Apocalypse; and as it concerned kings and nations, so was it to be made public for their use and information. Sir Isaac Newton observes, that this description of an angel coming down from heaven, Rev 10:1 is in the form in which Christ appeared in the beginning of this prophesy; and it may further direct us to understand this mighty angel, of Christ; that he appeared having a little book open in his hand. He also observes, that by the earth the Jews understand the great continent of all Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, or the several parts of Europe; and here in this prophesy the earth and sea are put, according to him, for the nations of the Greek and Latin empires.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 10:1-2 . An angel comes down from heaven with an open little book in his hand.

. A difficulty has been found in that John, whose own standpoint from Rev 4:1 is in heaven, sees an angel descend from heaven. Eichh., therefore, explains very arbitrarily: “In the heavenly theatre wherein the whole drama is being represented, he descended from that part which expressed heaven, to that which imitated the earth.” [2689] Hengstenb. obliterates that precise presentation from a standpoint taken in the vision: “It is most natural that John, from the earth, saw the mighty angel descend from heaven.” Nevertheless he does not admit, with De Wette, that here, as in Rev 7:1 sqq., the seer has exchanged his standpoint in heaven [2690] for one on earth, yet without understanding how the seer descended, but Hengstenb. does not allow the application of any distinction between the one standpoint and the other: “That John is in heaven, is to be understood positively, and not exclusively.” As, according to Joh 3:13 , Christ was “at the same time in heaven and on earth,” so, in a certain respect, such twofoldness of existence is peculiar to all believers, according to Phi 3:20 . But the question here is not concerning ethical citizenship in heaven, but concerning the locality fixed for ecstatic consciousness. Ewald properly maintains the heavenly standpoint of the seer, which is here as unobjectionable as in Rev 6:12 sqq., Rev 7:1 sqq., Rev 8:5 ; Rev 8:7-8 ; Rev 8:10 , Rev 9:1 sqq., 13. sqq. Cf., concerning this, Introduction, sec. 1.

. The angel distinguished from other angels by the is, as little as the one mentioned in Rev 7:2 or Rev 8:3 , Christ himself. [2691] The very form of the oath, Rev 10:6 , is not appropriate to Christ. [2692] When, on the other hand, Hengstenb. judges: “It would be presumption for a created angel to make such professions,” because only God himself “could grant the Church what is here granted it,” he mistakes the announcement by the angelic messengers for the granting, i.e., the accomplishment; and when Hengstenb. afterwards remarks that “the appearance of Christ as an angel is in the same line with his state of humiliation,” and he therefore swears by Him who had sent him, this neither agrees with the preceding judgment, nor is in itself correct, because we can in no respect think of the heavenly Christ as in the form of humiliation. More correctly, therefore, have the older expositors explained, who regarded the mighty angel as the Lord himself in so far as they found in his entire appearance, and his individual attributes, a glory which belonged to no mere angel. [2693]

The more accurate determination, however, of the angel, transcends the text: [2694] we can inquire only concerning the relation indicated by the . De Wette, Hengstenb., etc., propose a contrast with the trumpet-angels; [2695] but partly because of the designation . . , and partly because of the parallel of the book with the sealed book, ch. 5, the reference to the . (Rev 5:2 ) appears to be nearer. [2696] [See Note LXIII., p. 308.]

. With correctness, Beng., Ew., etc., proceed to comprehend the four special points of the description in their unified significance. These are, however, emblematic attributes which must be understood in the concrete biblical sense. Thus the parallel of the Horatian Nube candentes humeros amictus augur Apollo [2697] appears purely accidental and inwardly remote; and as the entire description has as its intention something more definite than to represent in general the brilliancy of the angel’s form, so the clothing him in a cloud has not only the external purpose to subdue to a certain extent that brilliancy. [2698] The cloud characterizes the angel as a messenger of divine judgment. [2699] With this agree “the feet as pillars of fire,” [2700] while the rainbow, the sign of the covenant of grace, [2701] on the head of the angel, makes the angel appear as a messenger of peace, and the face shining like the sun [2702] is an expression of the heavenly belonging thereto. The apparently contradictory emblems perfectly agree with the message which the angel himself formally announces, Rev 10:7 ; for if the O. T. promise confirmed by him is directed to final joy and eternal peace, the fulfilment, nevertheless, does not occur without the dreadful development of a judgment which the seventh trumpet is yet to make known. Just as, therefore, in this the terrors of the act of judgment precede its blessed fulfilment, so also the appearing of the heavenly messenger proclaims both at the same time.

The wrong interpretation of the emblematic attributes of the angel [2703] coincides in many expositors with the fact that they regarded the angel Christ; as Beda: “The face of the Lord shining, i.e., his knowledge manifested by the glory of the resurrection, and the feet of him about to preach the gospel, and to announce peace illumined with the fire of the Holy Spirit, and strengthened like a pillar.” Zeg., Aretius, etc., interpreted the clouds as Christ’s flesh.

. Concerning the relation of this little book to the book, ch. 5, what is said in Rev 10:8 sqq. first affords a judgment. From a comparison with Rev 10:5 , the result is reached, that it was the left hand of the angel which held the book. [2704] But this is designated here a small book, by the diminutive form, not for the reason that only an inconsiderable volume is adapted for being eaten, [2705] to such reflection, even a must appear too large, also not in comparison with the large form of the angel, [2706] but corresponding with the contents, which constitute only one part of the , ch. 5 [2707] This book is brought to the seer opened , in contrast with the sealed book, which could be opened only by the Lamb, because John is to understand its full contents, to take the book into himself (cf. Rev 10:9 ), and then to prophesy.

. By the angel’s placing his feet of fire upon the sea and the earth, he shows not only that “his intelligence belongs to the earth and the sea (the islands);” [2708] but more definitely according to the analogy presented in Psa 8:7 ; Psa 108:10 ; Psa 110:1 , and corresponding to the entire meaning of the angelic form, he thus represents the power of God in judgment, whose messenger he is, as extending over the whole earth. [2709] The significant meaning, in this passage, of the angel in general, and of his course especially, is, however, to be understood only when the sea and the earth are interpreted no more allegorically than the angel himself. C. a Lap. thinks, in accord with Alcas., of heathen and Jews, to whom Christ preaches, i.e., causes the gospel to be preached. Hengstenb. abides by his interpretation of the sea as the sea of peoples, and the earth as the cultivated world, as Beng. by his interpretation of Europe and Asia. If the question be in general, concerning a particular sign that these allegorizing explanations do not belong to the text, it is answered in that they either do not at all [2710] explain the not indifferent course of the angel, who puts his right foot upon the sea and his left upon the earth, or that they do so with entire impropriety. [2711] John, as an inhabitant of Asia Minor, could not well, unless an entirely vague idea be entertained of him, regard the sea otherwise than in the definite form of the Mediterranean; while the place on earth on which the angel sets his foot is naturally the Asiatic main land. If the question be now concerning the idea lying in the setting-up of pillars of fire, as such, it is of course a matter of indifference as to what part of the sea and earth the seer could naturally have had in mind for his concrete contemplation; but it cannot be without more definite reference, if the region towards which the so significant form of the angel is directed be indicated by the accurately described posture. The angel stands with his right foot on the sea, with his left on the earth; and this is naturally to be concretely represented from the precise horizon of the seer, in the given way, if the angel look towards the south, towards the region of Jerusalem. But how well this agrees with his message (Rev 10:6 sqq.) and the contents of the book brought him, will be clear when the result is reached as to how the message of the angel refers especially to the judgment on Jerusalem. This applies also against Ew. ii., who explains: The angel put his right, i.e., his first (?), foot upon the Mediterranean, and then the left upon the land, i.e., Italy and Rome. Then only the more remote goal of the prophecy now beginning (ch. 13 sqq.) would be indicated, while the important reference to the nearest object of the prophecy, Jerusalem (Rev 11:1 sqq.), would in an incomprehensible way be lacking.

[2689] Cf., on the other hand, also Rev 10:2 .

[2690] Rev 4:1 sqq.

[2691] Against Beda, Alcas., Zeg., Aret., Par., Calov., Hengstenb., etc. Cf. also Vitr., who is unwilling to distinguish between the Second and Third Persons of the Godhead. For the correct interpretation, see Andr., Rib., Vieg., C. a Lap., Stern, Beng., De Wette, etc.

[2692] Cf. Beng.

[2693] Cf. Beda, Zeg., Calov., etc.

[2694] Against Rinck, who means even the trumpet angels, Rev 17:1 , Rev 21:9 .

[2695] Perhaps with the eagle-angel, Rev 8:13 (De Wette).

[2696] Beng., Ebrard.

[2697] “The augur Apollo, with his shining shoulders clothed with a shining cloud” (Lib. I., Oba 1:2 , Oba 1:10 :31).

[2698] Against Ewald; cf. also Heinr., etc.

[2699] Cf. Rev 1:7 ; Hengstenb., Ebrard.

[2700] Cf. Rev 1:15 .

[2701] Cf. Rev 4:3 ; Gen 9:11 sqq.

[2702] Cf. Rev 1:16 , Rev 18:1 .

[2703] Concerning the allegorical explanation of the whole, see the close of the chapter.

[2704] Beng.

[2705] Eichh.

[2706] Beng.

[2707] Ew. See on Rev 10:8 sqq.

[2708] De Wette.

[2709] Cf. Ew., Hengstenb., Volkm.

[2710] Beng., Hengstenb.; also De Wette, etc.

[2711] Cf., e.g., Stern: The stronger right foot indicates the emphasis with which the world the sea is warned of the danger of Antichrist.

NOTES BY THE AMERICAN EDITOR

LXIII. Rev 10:1 .

Alford: “This angel is not, and cannot be, our Lord himself. Such a supposition would, it seems to me, entirely break through the consistency of apocalyptic analogy. Throughout the book, angels are the ministers of the Divine purposes, and the carriers-out of the apocalyptic course of procedure, but are everywhere distinct from the Divine Persons themselves., In order to this their ministry, they are invested with such symbols and delegated attributes as beseem in each case the particular object in view; but no apparent fitness of such symbolical investiture to the Divine character should induce us to break through the distinction, and introduce indistinctness and confusion into the book. When St. John means to indicate the Son of God, he indicates him plainly; none more so. When these plain indications are absent, and I find the name used, I must take leave to regard the agent as distinct from him, however clothed, for the purpose of the particular vision, with his delegated power and attributes.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

SECTION FOURTH

The Seven Thunders, or Seven Sealed Divine Voices; the mystery of mysteries, as mediatory of the end of the world

Rev 10:1 to Rev 11:14

(Transition to Part Second)

A.VEILED HEAVEN-PICTURE OF THE SEVEN THUNDERS

Rev 10:1-11

a. The Angel of the Time of the End

1And I saw another1 mighty [strong] angel come down [descending] from [out of] heaven, clothed with a cloud: and a [the2] rainbow was [om. was] upon his head, and his face was [om. was] as it were [om. it were] the sun, and his feet as pillars of fire: 2and he had [having3] in his hand a little book [scroll] open [opened]: and he set his right foot upon the sea, and his [the] left foot [om. foot] on [upon] the earth, 3and cried with a loud [great] voice, as when [om. when] a lion roareth: and when he had [om. had] cried, [ins. the] seven thunders uttered [spake] their voices.

b. The seven Thunders as mysterious Mediations of the Time of the End

4And when4 the seven thunders had [om. had] uttered [spake] their voices [om. their voices],5 I was about to write: and I heard a voice from [out ofins. the] heaven saying unto me [om. unto me],6 Seal up [om. up] those [the] things which the seven thunders uttered [spake], and write them not. 5And the angel which [that] I saw stand [standing] upon the sea and upon the earth lifted up his [ins. right7] hand to [ins. the] heaven, 6And sware by him that liveth for ever and ever [into the ages of the ages], who created [ins. the] heaven, and the things [ins. in it] that therein are [om. that therein are], and the earth, and the things [ins. in it] that therein are [om. that therein are], and the sea,8 and the things [ins. in it] which are therein [om. which are therein], that there should be [om. there should be] time 7[] [ins. shall be] no longer [or not yet ( )]: But in the days of the voice of the seventh angel, when he shall begin [should be about] to sound [trumpet], [ins. is also finished] the mystery of God should be finished [om. should fee finished], as he hath [om. hath] declared [ins. the glad tidings ()] to his servants the prophets.

c. Second, new Calling of the Seer, in order to the symbolical Preparation and symbolical Annunciation of the Time of the End

8And the voice which I heard from [ins. the] heaven [ins. I heard] spake [speaking9] unto [with] me again, and said [saying9], Go and [om. and] take the little book [scroll] which is open [opened ( )] in the hand of the angel which [that] standeth upon the sea and upon the earth. 9And I went [ins. away] unto the angel, and [om. and] said unto [saying to or telling] him, [om.ins. to] give10 me the little book [scroll]. And he said [saith] unto me, Take it, [om. it,] and eat it up; and it shall make [om. makeins. embitter] thy belly bitter [om. bitter], but [ins.in thy mouth] it shall be in thy mouth [om. in thy mouth] sweet as honey. 10And I took the little book [scroll] out of the angels [om. angels ] hand [ins. of the angel], and ate it up; and it was in my mouth sweet [om. sweet] as honey [ins. sweet]: and as soon as [when] I had eaten it, my belly was bitter [embittered11]. 11And he said [they say]12 unto me, Thou must prophesy again before [or concerning13] many peoples, and nations, and tongues, and kings.

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW

The picture of the prevailing impenitence of the generality of men, or of the ruling world as a whole, leads (as in Mat 24:37) to the announcement of the end of the world itself. The end of the world is brought on, however, not simply by the development of human corruption into a readiness for judgment, but, rather, by the development of the Kingdom of God over against mans corruption, and, most of all, by the development of the conflict between the two.

It was to be expected that the Apocalypse would contain a revelation of the history of the Kingdom of God, its development, advances and reforms. And this revelation Was made to the Seer in the voices of the seven Thunders. But the Prophet was commanded to seal those voices; he was forbidden to write them. This trait is, unmistakably, a special sign of the Divine origin of our Book; no imitator, no apocryphal apocalyptist would have thought, of this holy silence, and still less would he have consented to observe it.
The fact that the Thunder-voices betoken a new revelation, an advance of the Kingdom of God, and, relatively, a reform, is proved by the thunders of Sinai; by the thunder which heralded Gods answer to Job (Job 37:2); the description of Israels redemption amid thunder and lightning in the prophecy of Zechariah (Rev 9:14); the voice of thunder over Christ as He prayed in the Temple (Joh 12:28)the voice which said: I have glorified My name, and will glorify it. A reference to the charismatical element, in the name of the Sons of Thunder, is also appropriate here. [See foot-note , p. 52.E. R. C.]

Now why was the unfolding of this bright side of the Kingdom of God, the succession of seven holy reforms, not written? Schleiermacher regrets the omission of a revelation of this-sort. The Spirit of revelation wisely withheld it. The Seer might hear the seven Thunders; but the writing of them might have been prejudicial to the free development of New Testament times. The example of the gross misinterpretations of Old Testament prophecy lay at the door. Moreover, this was not to be a section of prophecies, in the more general sense of the term, but a closed [geschlossen] Apocalypse. Yet the Seer was permitted to communicate a few features, in exoteric form, which fill up this space.

The Heaven-picture of this cosmical and ecclesiastic history of the seven Thunders is opened by the appearance of a strong Angel, Who descends from Heaven clothed with a cloudthe rainbow above His head. These attributes strongly resemble the picture of Christ at His coming, as elsewhere portrayed (Rev 1:15; Dan 10:6); the last termsHis face as the sun, and His feet as pillars of firebeing particularly suggestive of the appearance of Christ in the first chapter. We may, therefore, say that the same relation which is sustained by the Angel of the Lord, in the Old Testament, to the first Parousia of Christ, is borne by this Angel to His second Parousia. It is the manifestation of the New Testament figure of Christ in the foretokens of His power. This Angel, in the might and victorious confidence of His appearance, reminds us of the Archangel Michael; as the author of the seven Thunders or reformations, He suggests the dispensation of the Holy Ghost. There is also a close connection between the seven Spirit-forms of the Holy Ghost (Isaiah 11.; Revelation 1.), and the seven revelation-forms of Christ in archangelic shapes (1Th 4:16). Christs reformatory breaches through the old form of the world are, in their personal features, conflicts and victories of the Archangel Michael (Rev 12:7); in respect of their ideal effects of Divine origin, they are Pentecostal seasons of the diffusion of the Holy Ghost.

But as this strong Angel is related to the approaching end of the world, so also is the little book in His hand thereunto related. Three books are associated in the Apocalypse. The first is the book of the course of the world, in its relation to the end of the world (Rev 5:1). The last is the book of life, as the book of Gods Church which is to be perfected at the end of the world (Rev 20:15; Rev 21:27). Between these two, comes the book of the worlds end, the revelation of the events of the approaching end of the world. The first book was closed with seven Seals; this book, on the other handa little book, because the last things shall come in the quick succession of a catastrophe and epochis unrolled, opened. Relatively it is reflected in the everlasting Gospel (Rev 14:6), the Gospel as the glad tidings of the final with which a blissful eternity beginsin contradistinction to the Gospel of Salvation in the midst of time. For the tidings of the last day are to believers a Gospel themselves; not, indeed, really another one (, Gal 1:6), but the final metamorphosis and glorification or spiritualization of the first Gospel, Luk 21:28.

The Angel sets his right foot upon the sea, and his left upon the land. The right one on the sea, for it is from the sea, from surging, popular life, that the last and mightiest crises arise, Revelation 13. That Antichristianity which is from the earth will be a secondary affair.

The setting of His feet on the sea and on the land denotes, not simply and in general His power over the whole earth, but also, particularly, His power over the two opposite fundamental forms of its spiritual lifeearth and sea; theocracy and world.
His cry is a great one; His voice as that of a lion. The lion, from of old, is significant of the warlike and victorious epochs or transruptions of the Kingdom of God in the history of the world, Gen 49:9. When Satan goes about as a roaring lion, he does but imitate the voice of the true Lion. He gives utterance to a lie as to his power and as to his courage. The lion-voice of the triumphant Christ then seems immediately to branch out into the seven Thunders of His reformatory witnesses. The fact that these Thunders are, in the most special degree, mediatory of the end of the world, is evident from all that follows; why their voices, their ideal revelations were not written, we have seen above. Here a very special sealing takes place, for reformers must walk by faith, not by sight. The result, however, is summed up by the Angel in His dread oath concerning the imminent end of the world. A more powerful expression of the assurance of the Divine Spirit, the confidence of prophetic faith, in regard to the approaching end, could, we venture to assert, scarcely be conceived of. The right hand of the Angel is lifted toward Heaven. The oath is an oath by Him Who liveth from eternity to eternity, and Who, as the Creator of all things, defines the measure and limit of all creaturely vital movements toward the end. Mar 13:32. There shall be no more time ( [Zeitfrist=respite]); from the term defined by the Angel, i. e., from the opening of the seventh Trumpet, the , the catastrophe of the end of the world shall begin. They are days, numbered daysthe times of the voice of the seventh trumpet. In those days, the mystery of God, the specific mystery of the Father (Mark 13), shall be fully accomplished.

The fact that the time of the seven Thunders forms the transition to the final period of the world, i. e., also to the Second Part of the Apocalypse, is evident from the circumstance that the section of the seven Thunders can be inserted between the sixth and seventh Trumpets, whilst a complete and minute survey of the section leads to the expectation that the Antichristian time must follow directly upon the seventh Thunder. Another proof that a general turn in affairs now takes place, is involved in the fact that the same voice from Heaven that spoke to the Seer in Rev 10:4, as well as at the beginning (Revelation 1), now commands him to take the little book out of the hand of the Angel. The Angel gives him the book, directing him, at the same time, to eat it (comp. Eze 3:2), and telling him that it will cause him bitter pain in his belly, but will in his mouth be sweet as honey. The Seer forthwith experiences the truth of the Angels words.

Apocalyptic things have a wondrous charm. To the honey-like sweetness of the little book in the mouth, that enormous mass of literature testifies, which is engaged in the eating of it. But whoever has, with some degree of understanding, appropriated the little book, is greatly pained within him by its startling perspectives and images. A termination is then put to all idyllic conceptions of the future and the end of the world.
But by the eating of the book the Seer is doubly as much a Prophet as before. As he has prophesied concerning the course of the world, down to its end, so he must now prophesy of the end itself, in the course of the world, in accordance with the words: Thou must prophesy again, concerning many peoples, and nations, and tongues, and kings. The universal peoples life is now to form the foreground of his prophecy. By way of preliminary, however, an Earth-picture is annexed to this commission, in which the general effect of the seven Thunders is reflected. That is, it forms, in its conjunction with the seven Thunders, the transition from the course of the world to the end of the same.

[ABSTRACT OF VIEWS, ETC.]

By the Am. Editor

[Elliott regards the entire section, Rev 9:20Rev 11:15, as referring to The Reformation, as occurring under the latter half of the Sixth Trumpet: including the antecedent history, and the death, resurrection, and ascension, of Christs two sackcloth clothed Witnesses; the whole period extending from A. D. 14531789. He interprets Revelation 10 as indicating the beginning of the Reformationthe strong Angel is Christ, His adornment in antithesis to the antichristian claims of the Popedom; the opened little scroll, the opened Bible; the Seer himself the symbol of Luther and the reformed clergy; the sweetness in the mouth, the delight following the personal reception of the opened Gospel; the embittering, the woes following the promulgation before peoples, etc.; the prophesying again, the resumption of evangelical preaching, which had been almost entirely relinquished; the seven Thunders, the Papal bulls; the sealing, the non recognition, publication, and action upon those bulls as of authority. The Angels oath he interprets as follows: There shall be time no longer extended, viz., to the mysterious dispensation of God which has so far permitted the reign of evil, including the power of Papal Romes mock thunders; the seventh Trumpets era being its fixed determined limitFor in the days of the seventh angel, when he shall sound, the mystery of God shall be finished.14

Barnes, as to the general interpretation of Revelation 10, agrees with Elliott, save that in reference to the Angels oath he adopts the view put forth by the latter in his earlier editions, viz.: That the time (of the consummation) should not yet be; but in the days, etc.

Stuart writes: The impression made on my own mind by Revelation 10. is, that the design of it is to show in an impressive manner that the vision respecting this book with seven Seals (Revelation 5.) is just now at its close, that nothing more remains but the sounding of the seventh and last Trumpet, and that this shall speedily take place, , Rev 10:6. With this seems also to be joined another object, viz., to introduce this final catastrophe with all the solemnity and demonstration of its importance, which the nature of the case seemed to require. The destruction of the Temple and City of God, and also the destruction of the Jewish nation, were events such as cannot often happen, and when they do, it is intended that they shall make a deep impression. The new commission which John receives (Rev 10:11) seems to be a circumstance which obviously contributes to show, that his former vision of the sealed book was now at its close or completed, and that he needed new directions for the further discharge of prophetic duty. The contents of the book are not sealed. He devours them, i. e., he reads them with avidity, in order that he may know what they contained; and then he is told, that he must prophesy again respecting many nations and people, and tongues and kings. Thus, when the last or seventh trumpet shall have sounded, his task will still proceed; while the scene is entirely changed in respect to those whose destiny is predicted. Concerning the seven Thunders he remarks, What was declared in the voice of thunder was ominous of the catastrophe near at hand. Entire silence (represented by the sealing) is neither commanded nor observed. What the seven Thunders most probably declared fully to John, he is restrained from writing down, etc.

Wordsworth regards the Angel as representing Christ, the items of description setting forth His excellencies; the seven Thunders, as signs of His power and indignation, representing the consummation of Gods judgments; the little scroll as containing a prophetic episode unrolled by Christ; the eating as indicating, that the Seer made it his own; the oath as implying that there shall be no longer any delay or respite for repentance to the wicked, or postponement of reward to the righteous, save only in the days of the last Angel; the act of swearing as indicating that on account of the overflow of iniquity, even in the Christian Church, the world would begin to doubt the truth of Christs universal sovereignty, and as designed to put an end to such doubts.

Alford regards Rev 10:1 to Rev 11:14, as episodical and anticipatory. This section, which relates to things still future, he represents as consisting of two episodic visions, that of the Little Book, and that of the Two Witnesses. In respect of the former, he regards the Angel as an angelic minister of Christ; the symbols with which he is accompanied (those which surrounded the Throne of God in Rev 4:2 sqq.) as betokening judgment tempered with mercy, the character of his ministration, which, at the same time that it proclaims the near approach of the completion of Gods judgments, furnishes to the Seer the book (little scroll) of his subsequent prophecy, the following out of Gods purposes of mercy. In his judgment the meaning of the Thunders, whilst they form a complete portion of the Apocalyptic machinery, is not revealed, and is by us undiscoverable. The of the oath he regards as that of Rev 6:11; the intent of the oath being to declare that the delay there referred to is at an end.

Lord regards the Angel as representing the Ministers of the Reformation; the seven Thunders as denoting violent expressions of thought and passion by those addressed (one of the first and most violent of these thunder utterances was a false pretence to inspiration, and expression of the persuasion that the period had arrived for the final overthrow of Antichrist and establishment of the Redeemers millennial Kingdom); the solemn oath of the Angel, as a response to these thunder voices, designed to correct their error, denoting the answer by Luther and the reformers, from Scripture, to errorists, showing that the time of the millennial Kingdom was not yet to be; the Seer as symbolizing the reformed Church, to which the ministry extended the open Gospel symbolized by the little scroll; the prophesying as indicating the fulfilling by the members of the Church the office of witnesses for God in the presence of Antichristian rulers and nations.

Glasgow.The period indicated by the vision of Revelation 10 is the beginning of the Gospel age; the Angel is Christ; the voice as a lion roaring is Christs commission to preach; the seven Thunders are the voices of the disciples proclaiming the truth; the direction to seal the Thunders indicates that the proclamations of the Church are not inspired and therefore not to be incorporated in the Canon; the oath implies a term and end of the seven Thunders; the opened scroll is the Bible (the revealed Word of God), the reception of which is sweet to the taste, and yet fills the Christian soul with sadness; the declaration Thou must prophesy, etc., announces the communication of the New Testament prophetic gift, to the ministry symbolized by John, and the extension of the prophetic commission as to all people.E. R. C.]

EXPLANATIONS IN DETAIL

Rev 10:1. This is as little the beginning of an inter-scene as Revelation 7. Some confusions resulting from the misapprehension of those who so regard it, see in Dsterdieck, p. 342. Likewise curious discussions concerning the stand-point of the Seer. If he was transported to Heaven in Rev 4:1, how could he see the Angel come down from Heaven? De Wette has rightly limited that more definite transportation to Heaven to the contemplation of the heavenly Throne-scene. Dsterdieck retains, with Ewald, the heavenly stand-point. According to this, John must finally have come down to earth with the heavenly Jerusalem. Hengstenberg has remarked, with justice, that there is no question of exclusive localities here.15 [Alford remarksThe place of the Seer yet continues in Heaven, calling attention to the fact that, in Rev 10:9, he is represented as going away (), i. e., from his former place.E. R. C.]

Another strong angel.The other Angel is distinguished as the strong one from the foregoing Angels of the Trumpets. It does not follow from the that he should be specially distinguished from the of Rev 5:2 (after Bengel and others). We have called this Angel the angelic image of Christ, preceding His speedy Parousia. This, undoubtedly, is not, in the strictest sense, Christ Himself, as Bede and many others maintain; but neither is the conception of a mere Angel that which is presented in the text (in accordance with Dsterdieck and others). Dsterdieck: The very style of the oath (Rev 10:6) is inappropriate to Christ. Bengel remarks, on the other hand: The Apocalypse makes a distinction throughout between the Father and Christ.

Clothed with a cloud.The cloud characterizes the Angel as a messenger of Divine judgment (comp. Rev 1:7; Hengstenb., Ebrard [so also Alford]). It has, however, a much more general significance, as is evidenced by the cloud at the Transfiguration and the Ascension. It denotes, in general, the mysterious veiling of the Divine and heavenly glory from the human eye on earth.

[And the rainbow upon his head.The () well known, ordinary, rainbow; indicating, agreeably with its first origin, Gods covenant of mercy. Alford.E. R. C.]

[And his face as the sun.See chs. Rev 1:16; Rev 18:1. Indicative not merely of His manifested glory, but of His light-giving, life-giving power. The sun in the solar system is the noblest and most glorious symbol of Christ in His relations to the Universe.E. R. C.]

His feet as pillars of fire.This feature, also, is interpreted as indicative of judgment, as in Rev 1:15. An antithesis to the rainbow is, doubtless, presented. That, however, is not simply a token of covenant grace in general; it is also a sign or guaranty of a continuing existence of the world until the end. Here too, then, it is a sign that the end of the world has not yet arrived. The sun-like radiance of the face denotes, like the revelation of God itself, both grace and judgment. Dsterdieck very correctly observes that the end of the world embraces both judgment and redemption. Aretius applies the cloud to the incarnation of ChristChrists flesh.

Rev 10:2. In his hand a little scroll.Bengel: In his left hand, see Rev 10:5. Why a little book [scroll]? See above. Three different expositions are cited by Dsterdieck, p. 346. [Alford: That (the seven sealed scroll) was the great sealed roll of Gods purposes; this but one portion of those purposes. Glasgow: This book applies to the whole contents of the Bible, which, though the greatest of books in character, truth, beauty, and importance, is comparatively a small Book in bulk, and thus adapted for use, translation, circulation, and universal perusal.E. R. C.]

Opened.It is open, as the unrolled conclusion of the book opened by the Lamb.

Sea and earth neither denote simply that the tidings brought by the Angel are for the whole earth (De Wette), nor are they significant merely of power over the whole earth (Ewald); the expression likewise embraces the contrast of sea and earth in their symbolical import. Christianity recognizes the truth and the falsehood on both sides of the contrastecclesiastical authority and political national lifeand rules, without party-spirit, over both parties.

Interpretations of the antithesis: Bengel: Europe and Asia. Hengstenberg: The sea of peoples and the cultivated world, etc.All of which Dsterdieck denominates allegorizing.

Rev 10:3. With a great voice.According to Bengel, the purport of the voice is given in Rev 10:6; according to Dsterdieck, its purport cannot be determined. We regard it as the unitous source of the seven Thunders; hence it is as little definitely intimated as the purport of these. The threatening character [Ewald, Dsterd.x] of the cry is interpolated in the description.

The seven thunders.The symbolical idea of the thunder is presupposed by the Son of Thunder. The number of the Thunders is distinctly statedsevenbeing the number of a full cycle (designated by us as the cycle of the Reformations). The article accompanies the expression of this definite totality. The Old Testament type of the Divine manifestation is most distinctly contained in the seven Thunders, Psalms 29.

Different interpretations of the seven Thunders and their purport: Seven roaring heavens; seven Spirits of God; identical with the seven Trumpets; the oracles of the Prophets; the blessed mystery of the new world (Hofmann); curses; the seven crusades; seven future acts of God; terrible judgments on the persecutors of the Church. [For other interpretations see Abstract of Views on pp. 218sq.E. R. C.]

Rev 10:4. And when the seven thunders spake.They have, therefore, a verbal purport, as distinct and diverse revelations. In accordance with the command, Rev 1:11, John was about to write what the thunders had spoken.

I was about to write,i. e., he entertained this idea in the visionan idea, however, which would have been the basis of the future act.

A voice from heaven.From this also it is evident that the Seer is no longer thinking of himself as in Heaven. He was but momentarily in Heaven, by virtue of a special, higher transportation of his spirit. Dsterdieck strangely supposes that he was still in Heaven, but that the voice sounded from the interior [Tiefe, depth] of Heaven. [From this it does not follow that the Seer is on earth, any more than in Rev 10:1. Alford. Had the Seer been in Heaven, it is evident that he must thus have spoken to indicate that the voice came not from Earth, but with authority.E. R. C.]

Seal.According to Hengstenberg, this has reference merely to this place (in the Book!). For various and, in part, curious explanations of the commandment not to write the voices, see Dsterdieck, p. 350.

Rev 10:5. Lifted up his right hand.Gen 14:22; Dan 12:7. Symbolism of the sacred, heavenly consciousness and certainty of the oath; see Deu 32:40 and other passages. [Jesus, the faithful and true Witness, has here left, for the guidance of His people, a pattern according to which they should be adjured when called to give evidence in a court of justicenot by the idolatrous act of kissing a book, but by lifting the right hand in appeal to the living and true God, that what they speak is truth. Glasgow.E. R. C.]

Rev 10:6. By him that liveth.God the Father, by virtue of His economy, alone has knowledge originally of the time and hour of the Parousia (Mat 24:36); this knowledge He has here communicated to the New Testament Angel of the Lord. Every or period closes with a or epoch; and this is particularly true of the final age.

Interpretations: Simply the cessation of time; cessation of the time of grace; a chiliastic measure of timea non-chronus (! Bengel: Close of the non-chronusbetween 1,000 and 1,100 yearsthe year 1836); most commentators: the commencement of the fulfillment of the mystery of God; see Dsterdieck, pp. 351 sqq.The time of the seventh Trumpet.

[The view of Alford, viz., that the is that of Rev 6:11, seems to the Am. Ed. to be the true one. It was there declared to the souls under the altar that they should rest . The season referred to, manifestly, was that of world dominationto be followed by the avenging of the martyrs. In this passage the Angel declares, .16 It seems hardly possible to avoid the conclusion that those are one and the same. And this interpretation is in accordance with truth elsewhere revealed. It would seem as though the judgments under the first six Trumpets, although the beginnings of coming woe, are rather judgments calling to repentance. The avenging, properly speaking, does not take place until the last Trumpet. This the writer supposes to be the period of the great tribulationa tribulation from which the Saints are to be exempt, a period in the beginning of which their humiliation is to end (comp. Mat 24:21-22; Luk 21:36; Rev 3:10; see also Add. Com. under Rev 7:14). Then is finished the (see Add. Comm. on Rev 1:20) the glad tidings of which had been declared to the Prophets (Rev 10:7).17E. R. C.]

Rev 10:7. In the days of the voice.The fact that days are still spoken of, after the cessation of time has been proclaimed, can be explained by the distinction of and , but not, with De Wette, by the remark that the stand-point of the vision is not strictly preserved.

The mystery of God.The mystery of the last things, announced by the Prophets; in a wider sense the eschatological mystery of the worlds history. According to Dsterdieck and many ancients, only Old Testament Prophets are here intended; we cannot see, however, why the Prophets of the New Testament, and consequently Christ Himself, should be excluded. The grand fulfillment of this prophecy is immeasurably dwarfed by a reference of it to the emancipation of the Christians from the oppression of the Jews (Grotius, Eichhorn). [See under Rev 1:20; and also preceding Foot-note.E. R. C.]

Rev 10:8. Go.He is to go to the Angel. Of course this means in idea, in the vision. He is boldly to draw near the opening of the terrible new revelation. As the Angel is standing on earth, so the person commanded to approach him has his station there also. According to Dsterdieck [and Alford], the Seer was still in Heaven.

Rev 10:9-10. And I went, etc.According to Dsterdieck, the eating of the little book is not allegorically intended. And yet by accepting the interpretation of Beza: insere tuis visceribus et describe in latitudine cordis tui, with reference to Eze 2:8; [Rev 3:1-3;] Jer 15:16, he does admit that the passage has an allegorical sense. [To eat is, in various Eastern languages, expressive of receiving. (See Jer 15:16; Eze 3:1; Job 23:12; Psa 19:10). The reception of Divine truth is a mental and spiritual exercise, sustaining and developing the higher nature as food does the body. Glasgow.E. R. C.]

The Angel says, in accordance with his view of the operation of the little book:

It shall embitter thy belly, but in thy mouth it shall be sweet as honey.

The Seer, on the other handfrom the standpoint of the eatersays:

Rev 10:10. It was in my mouth as honey, sweet: and when I had eaten it, my belly was embittered.Learned discussions on this antithesis, see in Dsterdieck, p. 355. Bengel has even harmonistically inferred a double sweetnessbefore and after the bitterness. Besides the false interpretation of Heinrich, the interpretations of Herder, Bede, Vitringa and Hengstenberg come under consideration; with the last of these commentators, Dsterdieck himself agrees. The distinction between the first reception and the subsequent digestion, or investigation, is represented. Dsterdieck pertinently refers to the similar experience of Ezekiel (Rev 3:3; comp. Rev 2:10); the explanation which he accepts is also the best. [The Angel, dwelling on the most important thing, the working of the contents of the book, puts the bitterness first; the Evangelist in relating what happened, follows the order of time. Alford.E. R. C.]

Rev 10:11. And they say [Lange: he said] unto me.On the plural, see the Textual Notes. The passage Rev 12:6 is no parallel.

Thou must.It makes a false antithesis to refer the exclusively either to his internal obligation, caused by his eating of the book, or to the objective command of the Angel, since the two are closely connected.

Prophesy again.The prophecy of the end of the world, now following, is thus distinguished from the prophecy hitherto given, concerning the course of the world (Grotius, Hengstenberg, Dsterdieck, Ebrard).

Erroneous interpretations: Antithesis to the old Prophets (Bengel). Again, i. e., after returning from exile (Bede, et al.).

[Prophesy again before (or concerning) many peoples, etc.For the views of the Am. Ed. as to the correct rendering of the preposition, see Text. and Gram. Prophesying. In the Scriptural sense of the word, a prophet is one who speaks for another, as Aaron is called the prophet or spokesman of Moses. Thou shalt speak unto him, and put words into his mouth, and he shall be thy spokesman, Exo 4:15-16; or, as he is called, Rev 7:1, thy prophet. The prophets of God, therefore, were His spokesmen, into whose mouth the Lord put the words which they were to utter to the people. To prophesy, in Scripture, is accordingly, to speak under Divine inspiration; not merely to predict future events, but to deliver, as the organ of the Holy Ghost, the messages of God to men, whether in the form of doctrine, exhortation, consolation, or prediction. Hodge, Com. on 1st Corinthians, Rev 11:4. This interpretation of the word is consistent with the idea that the prophesying here referred to was that of the ministry of the Reformation, symbolized by the Seer, before peoples, etc.; or with the cognate and perhaps truer idea that the Apostle was to prophesy againhis ministry being resumed and carried on by them. (See, however, the following Add. Note.)E. R. C.]

Difficulties of construction, arising from an imperfect distinction between Heaven-pictures and Earth-pictures, see cited by Dsterdieck, p. 357. Also a quantity of abortive applications of the chapter, the fault of which applications, however, does not lie in the allegorical interpretation in the abstracti. e., the correct assumption of the allegorical character of the text. Thus, the strong Angel is declared to be: The Emperor Justin; Justinian; the evangelical preachers; the Pope. The little book [scroll] is called: The Codex Justinianus; the New Testament.

On the relation of the two books (Revelation 5 and the present chapter), we refer to the Synoptical View. Diverging opinions concerning them are that they are: (a) identical; (b) altogether different; (c) that the second is a distinct part of the first book; (d) that it is a repetition of the first.

[ADDITIONAL NOTE ON THE VISION OF THE ANGEL WITH THE LITTLE BOOK]

By the American Editor

[The Am. Ed. inclines to the opinion of Elliott, that the period contemplated by this vision is that of the Reformation. On this hypothesis all the symbols (with one exception subsequently noticed) are beautifully appropriate and significantthe Angel, clothed with symbols indicating excellencies falsely claimed by the antichristian Papacy, representing Christ; the Seer, the ministry of the Reformation proclaiming the truth, as the prophets of Christ, before peoples and nations, and tongues and kings; the open book, the Bible opened by Christ, sweet to the taste of those who receive it by reason of the instruction and assurance of salvation that it affords, and yet producing sorrow both in its study and in the faithful promulgation of its truths. The truth of this hypothesis seems to be confirmed (1) by the position of the vision following the second woeif that represent the Turkish invasion, then this would aptly indicate the following Reformation; and (2) by the priori probability that such a glorious event as the Reformation would not be unnoticed in the Apocalyptic visions, and unless this vision indicate it, it is unnoticed.

[The writer must acknowledge, however, that there is much in the vision that seems to demand a still future fulfillmentespecially the oath of the Angel (see above) which apparently contemplates a speedy sounding of the seventh Trumpet; and also the declaration to the Apostle that he is to prophesy again. This declaration, which is not satisfied by the fact that he continued his Apocalyptic narration, seems hardly to be satisfied by the hypothesis that he resumed his prophecy (symbolically) in the preaching of the Reformers. May it not be that there is here an indication that the Seer is personally to be one of the two prophesying Witnesses of the succeeding vision (see Rev 11:3-10, especially 3, 9, 10)?E. R. C.]

Footnotes:

[1]Rev 10:1. is groundlessly omitted by some minuscules. [It is omitted by B*. and P. Critical Editors give it with . A. C.E.R.C.]

[2]Rev 10:1. The article is firmly established. [Critical Editors generally give it with .1 A. B*. C.; Rec. et al. omit with 1.7. P.E. R. C.]

[3]Rev 10:2. [Crit. Eds. generally give with . A. B*. C. P., etc.E. R. C.]

[4]Rev 10:4. Cod. . reads [instead of ]. An exegetical substitution.

[5]Rev 10:4. An addition of the Rec. [Om. by crit. Eds. with . A. B. C. P., etc.E. R. C.]

[6]Rev 10:4. [Lach., Alf., Treg., Tisch., with . A. B*. C P., etc., omit ; Lange retains.E. R. C.]

[7]Rev 10:5. An omission of the Rec. [Given generally in acc. with . B*. C. P.; omitted by A.E. R. C.]

[8]Rev 10:6. [ ] is omitted by *. [and also by A.E. R. C.]

[9]Rev 10:8. [Critical Editors give and with . A. B*. C. P., etc.E. R. C.]

[10]Rev 10:9. [Critical Editors generally give with . A. B. C.; Rec, with P., gives .E. R. C.]

[11]Rev 10:10. [Cod. . gives .E. R. C.]

[12]Rev 10:11. The reading, , although strongly attested, might have originated in a consideration of the cooperation of the voice and the Angel. [Lach., Alf., Treg., Tisch., with . A. B., give ; is supported by P. The former reading, against Lange, is adopted above.E. R. C.]

[13]Rev 10:13. [For the force of with the dative, see Winer, 48, 100., and the grammars and lexicons generally. The Am. Ed. has inserted the alternative translation in deference to the distinguished authorities by whom it is supported. In his own judgment, the proper translation is before (possibly in a hostile sense), as in his opinion, it should be, Heb 10:28. In confirmation of this opinion in the case in Hebrews, it should be noted that the condemned to death under the Mosaic law, were executed before (in the presence of) the witnesses. (Comp. Deu 17:6-7; Deu 13:6-9; Act 7:58).E. R. C.]

[14][The interpretation of the oath above is that given in the 5th edition. In this edition Elliott writes, Another proposed interpretation, that the time shall yet be, which in my earlier editions I adopted from other preceding interpreters, appears to me on reconsideration to be on grammatical grounds inadmissible; since I cannot find authority for meaning yet, in that sense of our English word yet or as yet.E. R. C.

[15]The presence of John in Heaven must be understood positivelynot exclusively. Hengstenberg.Tr.

[16]According to Middleton On the Greek Article Rev 1:3; Rev 1:3 (referred to by Elliott, Vol. II., pp. 125 sq.) the absence of the definite article is supplied by the fact that the copula is the verb substantive (see Act 23:5; Joh 5:9; Joh 19:14 :; Mar 11:13; Joh 5:1).E. R. C.

[17]It is well worthy of consideration whether there is not a connection between this section of the Apocalypse and 1Co 15:51-52. It is difficult to imagine that in two Books, both written under the inspiration of the Holy Ghost, the manifest parallelism between the and the last and the glad tidings announced in the one, and the and the last and the glad tidings referred to in the other, should have been merely fortuitous. Nor is there aught in the events described under these last Trumpets to forbid our regarding them as one and the same. Certainly there is nothing inconceivable in the idea that the period of vengeance upon the persecutors of the saints, should be that in which the heirs of the first resurrection should be raised from the dead, and, together with living saints, be removed to some place of safety (see Excursus on the First Resurrection, Rev 20:5-6). It may also be remarked that this hypothesis does not involve the idea that the Apocalypse was written before the Epistles to the Corinthians. It should be remembered that the Trumpets were introduced into the Apocalyptic vision, in full accordance with the imagery of preceding Scripture, as indicating the going forth of Jehovah for the deliverance of His people, and for the execution of judgment upon their enemies. It should therefore excite no surprise that the Apostle Paul should, under the inspiration of the Spirit, have referred to a period as that of the last Trumpet, which in the more complete revelation to John should be so described.E. R. C.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)

Section Eighth

Veiled Heaven-Picture of the Seven Thunders. (Rev 10:1-11.)

General.Here the mystery of prophecy is raised to a higher power within the mysterious Apocalypse itself. A contrast even is presented consisting in the fact that the Seven Thunders are to be specially sealed (Rev 10:4), whilst the Revelation in general is not to be sealed (Rev 22:10). We have already endeavored to explain the motive of this special sealing, and have at the same time set forth the hypothesis that the Seer has in a correspondent exoteric form furnished a sketch Of the sealed esoteric contents of the Seven Thunders (Rev 11:1-14). For Christianity can in no point be absolutely esoterical. It may also safely be assumed, that the elements of the Seven Thunders are to be found in the Apostolic Epistles and even in the Gospels. There is, e. g. (if we regard thunder as the symbol of a spiritual purification of the atmosphere and refreshment of life), an oppugnment of orthodoxistic legality in the Epistle of James; a reform of unfree chiliastic externality in the first Epistle of Peter and in both the Epistles to the Thessalonians; libertinism is opposed by the second Epistle of Peter and the Epistle of Jude; the Pauline Epistles reform, in rich gradation, the faith, the Church, Christology, etc.; and beyond them there is yet another Johannean reform of Christian gnosis. John not only knew that the Law, as the first reformation of Israel, was given amid thunder and lightning, that the fiery chariot of Elijah had formed a turning-point between the legal and the Messianico-prophetic period, but he had also himself been present when Christs prayer for the glorification of His Fathers name was answered with a word of assent that sounded like thunder. And it was in harmony with the development of revelation that thunder, which in the Old Testament, was a symbol of the Law, should become for the Son of Thunder, under the New Covenant, a symbol of the Gospel and its seven-fold holy evolutions. In respect of the beautiful, elevated and elevating aspect of thunder, even the Scandinavian mythology is in advance of the standpoint of popular terror, so largely occupied in Christendom with regard to this phenomenon (comp. also Sophocles, dipus at Colonos).

In referring, at this juncture, to our Exeg. Notes, it will be understood, as a matter of course, that it is the part of Homiletics to treat the present section of the Seven Thunders with especial caution, although, of course, the phenomena accompanying the voices of the Thunders are not sealed. As to the sealing itself, the expression is to be taken in its broader sense. In a literal sense, written matter is sealed; but here the command is: write not.

Special.a. [Rev 10:2-3.] The Angel of the End-time. A presage and symbol of the Coming of Christ. 1. His appearance; 2. The little book in his hand relating to the end-time; 3. His dominion and power: his feet planted on the land and

the sea; 4. His cry as the roaring of a lionthe awakening call to the awaking seven Thunders. The word of Christ, the eternal source of all spiritual operations in the Church.b. [Rev 10:3-7.] The Seven Thunders as mysterious mediations of the end-time. As sealed mysteries. The more complete their sealing as canonical and doctrinal certainties of prophecy, the more powerful their operation upon the religious presentiment, the feelings, the spirit of prayer. The Seven Thunders in nature (Psalms 29.), emblems of the Seven Thunders of the Kingdom of God.The mysteries of Christianity, prefigured by the mysteries of the Theocratic Sanctuary; manifest in the facts and fundamental doctrines of Christianity (1Ti 3:16); mediated by the evangelic form of mystery (Mat 10:27), by mysteries sacramental, Church-historic (disciplina arcani), especially those pertaining to the medival period of Church-history, and by eschatogical mysteries.The sealing of the Thunders, the mystery of mysteries.The certainty of certainties, or the solemn oath of the Angel concerning the approaching end.The oaths of God recorded in Holy Writ are Divine assurances which re-echo in the surest certainty of elect human hearts.How is this to be understoodto wit, that the time of Christs coming is unknown, that it may, in a chronological sense, still be distant, and yet that it is emphatically near? 1. We are in the midst of a constant, uncheckable movement toward that goal; 2. The movement is continually increasing in rapidity, and the catastrophe of this periodic course will come, at all events, more suddenly than we think. The motives of this catastrophe are to be found in the depths of the religious and moral world (where the carcase, etc.). Every great event has, from time immemorial, taken men by surprise, like a sort of Last Day.The time of the Seventh Trumpet, the time of the end.The blessed secrets intrusted to the servants of God, contrasted with the unblessed secrets of the children of wickedness.c. [Rev 10:9-11] New and second calling of the Seer.Command to the Seer to eat the little book. The act itself, and its import. The hearty reception of the prophecy of the last time in its sweet charm and its convulsing and painful effect. (Anguish and terror, especially the terrors of war, not only attack the heart, but are frequently the occasion of cholera-like epidemics.)The converse orders of the operations of the book, as presented by the Angel and by the Seer. Joy and sorrow, says human feeling; sorrow and joy, says the heavenly Spirit.Thou must prophesy again, or the commission to publish the tidings of the last time in the midst of the course of the world, as an imminent Divine doom upon the whole world, peoples and kings.

Starke: The Lion roarethwho shall not fear, examine himself, and truly repent (Amo 3:8)? He that dwelleth in Heaven may keep silence for a while, but in His own time He shall speak so that both our ears shall tingle (Psa 2:5; Psa 50:21; 1Sa 3:11).Some commentators think that they (the Seven Thunders) discovered the saddest fortunes of the true Church.Here, also, Starke presents the antithetic view of those who regard this as fulfilled and those who deem it to be still future.The Prophets and Apostles did not write down all things that they saw and heard, but only so much as was necessary for us and as the Holy Ghost commanded them to write.Although the prophetic predictions remain for a time sealed, when the time of their fulfillment and dnoument arrives, all becomes intelligible and manifest (Dan 12:9).

Jung Stilling, Die Siegesgeschichte der christl. Religion in einer gemeinntzigen Erklrung der Offenb. Joh. (Smmtliche Schriften, Vol. III. Stuttgart, 1835. On Rev 10:1): His countenance shineth like the sun, for He dwells in the light and enlightens all things that He looks upon; since His appearance until now it has been growing brighter and brighter. About His head the rainbow gleams; for He is a Messenger of the Covenant,a Messenger Who is to proclaim the unveiling of the mystery of God, in which mystery Gods covenant with Noah and all His promises are to be fulfilled. He is clothed with a cloudwhich is the chariot and travelling apparel of Him Who is to come in the clouds (Rev 1:7; Dan 7:13). And His feet are like pillars of fire; for where He stands, He stands firm; the gates of hell cannot move Him from the spot, and whoso thinks to drive Him away, burns his own fingers. All this is surety to us for the validity of His embassage, for the truth of the little book that He has in His hand, and which John now communicates to us.

Riemann, Die Offenb: St. Joh. (see p. 73): Every word of God, as heavenly food from the tree of life, is sweet when we first receive it in faith, but afterwards, though the sweetness does not cease, it becomes bitter also, as a judge of the thoughts and intents of the heart, when the old Adam must sink in death under the sharpness of this two-edged sword: again, this word is doubly sweet when it proclaims the final triumph of Christ over the kingdom of darkness, and yet at the same time it is bitter, for with this proclamation it conjoins lamentation and mourning and woe that sorely come upon the Messianic Church through the last desperate conflict of the prince of darkness with the Kingdom of God.

[From The Comprehensive Commentary: Rev 10:9-11. It becomes Gods servants to digest in their own souls the messages they bring to others in His name, and to be suitably affected therewith themselves; also, to deliver every message with which they are charged, whether pleasing or unpleasing to men. (M. Henry)]

Section Ninth

Exoteric Intimations from the Earth-picture of the Seven Thunders. (Rev 11:1-14)

General.The remarks made by us in reference to the preceding section, apply with equal force to this. The exegetical foundation is not yet sufficiently sure, clear and firm to warrant the erection of a doctrinal and homiletical superstructure. We must distinguish, here as well as elsewhere, between our own firm conviction and the conventional status of exegesis in the Church, which it is not admissible to leave entirely out of consideration in an official undertaking.

We must, first of all, settle the relation which this section bears to the preceding one. It is not difficult to perceive that the Seven Thunders are recognizable in the procedures of the two Sons of Oil, since fire goes forth from their mouths and they can shut and open Heaven like Elijah.

Another unmistakable fact is that we have here to do with a sketch of those Church-historical circumstances which form a transition to the time of the end.

It is equally certain, furthermore, that in the provision concerning the Temple. Rev 11:1-2, we have a picture of the Christian Church, and not a prophecy relating to the Temple at Jerusalem, to be apprehended literally and, in such case, manifested to be erroneous. In regard to the Temple and the subsequent history of the Two Witnesses, as well as the judgment at the close of the section, we refer to the Exeg. Notes. A cautious treatment of the subject might base itself upon the following fundamental lines: The inner and outer (or invisible and visible) Church (Rev 11:1-2); the New Testament order of Gods Kingdom in the antithesis of Church and State (Rev 11:3-7); the grave prospect that the hemming in of Antichristianity will at some future day be done away with (Rev 11:7-10; 2 Thessalonians 2.); the certainty that the forms of Church and State, though suffering a temporal extinction, will celebrate their resurrection in the consummation of the Kingdom of God (Rev 11:11-12). Finally, the social earthquake connected with the preceding events, which shakes the New Testament City of God of externalized Christian order and, by a precursory judgment, calls many to repentance, whereby such as comply with the call withdraw themselves from the consummate apostasy of the time of the Beast, and are preserved from the final judgment at the Parousia of Christ.

Special.[Rev 11:1-2.] The Temple arrangements of the Old Covenant, in their symbolic import for the Christian Church. (a) The priestly Sanctuary, which has become one with the Holy of Holies; (b) the Altar; (c) the Worshippers; (d) the outer court of the Gentiles.Import of the outer court: a figurative testimony (1) against that view which reckons the outer court as forming part of the Sanctuary; (2) against the other idea which denominates the outer court the world, simply.

[Rev 11:3.] The two ground-forms of witness concerning Christ in the Christian age: The Churchly communion, and the Christian and humane social morals and manners which it inculcates.[Rev 11:4.] The olive trees, by which the life of the sons of oil, Christians, is, not generated, but mediated.Olive trees and candlesticks [lamp-stands] at once; i.e., on the one hand, gifted with a source of spiritual life (John 4.), and, on the other, elaborated into a form favorable for the mediation of the Spirit to men.The whole Christian age, a time of the one Spirit of Christ in the change of different temporal forms. In the main, the olive trees are at the same time candlesticks [lamp-stands], and the candlesticks [lamp-stands] olive trees: i.e., spiritual life and formal organization, knowledge and practice, run together, in parallel development, through the ages. In individual cases, however, the candlestick [lamp-stand] that should stand beside the olive tree is occasionally missing, and still more frequently the candlestick [lamp-stand] lacks the accompaniment of the olive tree.[Rev 11:5-6.] Competition of the medival Church and State in the training of Christian humanity. Their union. Their terrible severity. Their strainings of authority and their gradual loss of the sympathy of Christian popular life.[Rev 11:7.] The Beast out of the abyss as the prelude of Antichristianity or the Beast out of the sea, or how demonic Antichristian dispositions precede the final Antichristian figurations in human characters.Dying and dead forms of the old order of things (Rev 11:9).The Antichristian feasts of the future (Rev 11:10).[Rev 11:11-12.] The time of three days and a half, or the time of the apparent downfall of the Kingdom of God, always, at the same time, the time of a glorious exaltation of it.Prospect of the final fulfillment of all Churchly and Stately foretokens in the unity of a heavenly Kingdom.[Rev 11:13.] The Apocalyptic earthquakes in their grand significance: (1) In their spiritual import; (2) In their social import; (3) In their cosmical import.Fall of the external historic City of God.Twofold effect of the judgments and terrors of God: Many are killed, the rest are affrighted and give glory to God.

Starke: The true Church should not be judged by its magnitude and visibility, because (just as) the outer court many times surpasses the Temple in length and breadth.The teachers of the Christian Church must, internally, resemble olive trees, and be filled with the oil of the Holy Spirit, whilst outwardly they must shine as lights, with an irreproachable lifeQuesnel: When God has used His servants for the sanctification of others, He uses the wicked to purify those servants themselves by suffering and martyrdom.The world is to be deplored, in that it celebrates its sins with rejoicings, as a public festival.

Lwe, Weissagung und Geschichte in ihrer Zusammenstimmung (see p. 73): [Rev 11:3 sqq.] This twofold number, doubtless, denotes a twofold, Divinely commissioned ministry, but not an external condition; thus there are always in existence Rome few powerful witnessestestifying of repentance and faithof ecclesiastical and secular office and vocation, in order to the support of Christs spiritual Kingdom in the world.

Wilhelm Friedrich Rinck, Apokalyptische Forschungen,. Zrich, 1853 (see p. 72): As the Lord sent out His disciples by twos, thus the many witnesses and servants of Christ are here introduced as two messengers (?). Their ministry lasts as long as Jerusalem (the outer court) is trodden down by the Gentiles; the whole time, consequently, from the destruction of Jerusalem to the end of the world.Two olive trees and two lamp-stands. Oil and lamp-stands belong together.The city. Neither Jerusalem nor Rome is intended, but an allegorical great city, which lays violent hands on the messengers of God, and even on His own Son, It is impossible that it can be any particular single city when they of the peoples, tribes, tongues and nations are to see the bodies of the slain witnesses. Constance is a part of that great city.*

*[It was at the Council of Constance (A.D. 14141418) that Huss and Jerome of Prague, the forerunners of the Reformation, were condemned and martyred.E. R. C.]

[From M. Henry: Rev 11:1. Observe, 1. The temple was to be measured; the gospel-church in general; whether it be so built, so constituted, as the gospel rule directs. 2. The altar. That which was the place of the most solemn acts of worship may be put for religious worship in general; whether the Church has the true altars, both as to substance and situation: as to substance, whether they take Christ for their Altar, and lay down all their offerings there; and in situation, whether the Altar be in the holiest; that is, whether they worship God in the Spirit and in truth. 3. The worshippers. Whether they make Gods glory their end, and His word their rule, in all their acts of worship; and whether they come to God with suitable affections, and whether their conversation be as becomes the gospel.]

Section Tenth

Heaven-picture of the Manifestation of Antichristianity on Earth. [Rev 11:15 to Rev 12:12)

General.The present section, and also the subsequent chapters, Rev 12:13 to Rev 13:18, are peculiarly adapted to illustrate and confirm the construction of the Apocalypse as presented by us. Our section is not readily intelligible without a definite reference to the subsequent Earth-picture, and the development of Antichristianity brought to view in that picture can be apprehended only as illuminated by our Heaven-picture:as a judgment foreseen in the counsel of God; as an apparent domination of Antichristianity, completely overruled by the victorious power of Heaven, by the triumph of Christ and the victory of His heroic spirit over Satan in the spirit-sphere.

Here, as elsewhere, the heavenly celebration of victory (Rev 11:15-19) precedes the earthly judgment (Rev 13:1 sqq.). The Woman clothed with the sun, the Divine Congregation of the Kingdom, appears conformably to her heavenly phase, in full splendor (Rev 12:1-6); high above her fugitive phase, menaced with mortal peril, on earth (Rev 15:1317). The true offspring of her heart (Rev 12:2-5) is a holy counterpart of the wicked False Prophet, who, in the guise of a lamb, comes forth from her terrestrial order, the earth. The great red Dragon who appears in Heaven, the region of spirit, with great seductive power; whose intention it is to destroy the male Son and conquer His spirit-host, but who here makes an utterly fruitless attempt against that Son, Who is caught up to God,an utterly abortive attack upon Michael and his angelsand is, in consequence, cast down to earth,subsequently appears on earth as a terrible persecutor of the Woman: he vomits forth his water-floods, i. e., masses of peoples, against her; he wars against her individual children; he incarnates himself, with his seven heads, in the seven-headed Antichrist; he helps the horrid Beast, after it has been wounded to death, to an apparent healing; he institutes, by the semblance of demonic omnipotence, devil worship and blasphemies on earth; he draws the False Prophet, with his delusive works, into his service, and attains, for the time being, to a dominion on earth which is, to all appearance, legally organized through the medium of social symbols.

According to the Heaven-picture, the Woman is sheltered in the wilderness, whither she herself has fled, by a place prepared for her by God (A stronghold sure), and there finds food and maintenance through her whole trial-time of a thousand two hundred and sixty days and days works. According to the Earth-picture, the two wings of the great Eagle must be given her for her flight; in the place of refuge to which she has fled, she is sustained through the same period that was before indicated, which, however, is here designated by the ominous number a time, (two) times and a halfwhereby a great, sore and apparently endless time of temptation [trial] is expressed, a period which seems to continue even to hopelessness; she is, moreover, oppressed in a twofold manner by the Serpent. To save herself from being drowned and carried away by the water-floods, the sun-woman must accept the aid of the earth, by which acceptance her visible existence is itself made dependent upon the earth; and after the abortive attack upon the kernel of her totality, war is waged against her in the remainder of her seed, her individual children.

The high import of the seventh Trumpet, which continues from now to the seven Vials of Anger or to the judgment, is first expressed by a great celebration in Heaven. There is a sublime paradox in the fact that the beginning of Satans apparent rule on earth is celebrated in Heaven by great voices saying: The kingdom of the world is become our Lords and His Christs, and He shall reign from eternity to eternity. This epoch of heavenly victory is so completely decided with the appearance of Antichristianity that the heavenly Elders can make the festival already one of thanksgiving. There is a grandeur in the intuition or deduction by which they recognize in the very wrath of the nations the forth-breaking of the Divine anger (with its Vials of Anger); in the death-time of those who live in and for this world, a new life-time of the [blessed] dead in the world beyondthe beginning epoch of their restoration, which, in accordance with its nature, brings with it destruction for the destroyers of the earth.

Upon this festal antiphony between the heavenly voices and the thanksgiving of the Elders, follow the opening of the heavenly Temple, and the events connected therewith. The full revelation of Satan is anticipated by the perfect revelation of revelation, if we may thus speak. For those who will see with the Seer, the Temple is opened; the idea of the Kingdom of God becomes generally intelligible; the Ark of His Covenant becomes visible: i. e., the profoundly dark mystery of reconciliation and grace is converted into the clear light of knowledge for all those who see; and the effect of this glorious development of the life of the Church of God cannot fail of supervention; viz., lightnings of particulars of revelation, voices of proclamation, thunders of preaching, earthquakes of mental convulsions, and a great hail storm of fanatical sentiments originating in the commingling of sultry heat and icy cold.

Together with the glory of revelation, the glory of the Congregation of the Kingdom becomes manifest,the Woman clothed with the sun, in the astral adornment of the terrestrial cosmos.

All the pangs [woes] of earth appear, in connection with the Womans pangs, as travail-pangs, birth-pangs of the Messiah.
Next appears the enemy, the great red Dragon. He is a union of serpent and swine, Spottgeburt von Dreck und Feuer, resplendent in the gloomy radiance of his fiery nature and blood-guiltiness; he has seven mock-holy heads instead of the one holy head, and there attaches to him the contradiction of the ten horns of his authority, expressive of the fact that that authority reposes entirely upon the decenary of the world, whilst the crowns upon his seven heads indicate a legal power falsely gained by the semblance of the sacred seven. Not, however, by the lustre of his crowns, but by the terrible lashings of his tailapparent powerdoes he cast the third part, or a spiritual third, of the stars, the geniuses of the spirit-world of Heaven, down to earth, into the earthly service of the ecclesiastico-worldly order of things. The frustration of his plans, however, is expressed in a series of defeats: 1. Christ, in the light of eternity, is caught up as the Male into Heaven, to the Throne of God; 2. The Woman is made secure in her place of refuge, and provided for; 3. The Dragon, with his angels, is, by Michael and his angels, precipitated from Heaven to earth, from the sphere of pure spirit of the inner Church to the external Churchly and Stately ordinances; 4. Even in this world an invisible Church Triumphant has been establishing itself, and is as deep and high, as wide and broad, as the perfect joyousness of faith extends in its two fundamental features; faith-righteousness in the Reconciliation, and martyr-faithfulness unto death.

A transition to the Earth-picture is formed by the following thought: The highest weal of the heavenly-minded becomes a woe upon earth and sea, the Hierarchy and popular life.

Special.Reciprocal action betwixt the development and consummation of the kingdom of darkness, on the one hand, and the Kingdom of God on the other.

[Rev 11:17-18.] Heavenly rejoicing over earths last time of need.Judgment of the wrath of God in the wrath of the nations.The end-time, a joyful celebration of the justification of all Gods witnesses.

[Rev 11:19.] Transfiguration of the whole revelation of salvation in knowledge and life: a sure hope of Christendom.Great effects of this ever more manifest revelation, [ch. 12] Rev 12:10.

[Rev 12:1]. The Woman clothed with the sun, or the glory of the eternal Congregation of Gods Kingdom.

[Rev 12:2.] Birth-pangs of the Church of God: 1. The Martyrs of Israel; 2. Christ, the Great Martyr; 3. The Martyrs of the Christian Church.Christ, even as the universal, eternal Christ, issues from the travail-pangs of the Church of God in Time.All the sufferings of this present time are not to be compared with the eternal glory.

[Rev 12:3-4.] The doctrine of Satan, perfected in the Apocalypse. The great red Dragon (1) as a figurative representation of Satan; (2) of Satanic or demonic evil; (3) of evil in general. Unbelief has advanced from a denial of Satan to a denial of Satanic evil; from the denial of the latter to a denial of evil in general. The knowledge of faith must advance through a deeper-going doctrine of evil to an apprehension of Satanic evil, and through the latter to an insight into Divine revelation relative to the existence of Satan and his kingdom.Evil in the figure of the Dragon: 1. Absolute hideousness, the Dragon, the monstrous shape, in its hypocritical pretension to beauty, in the pomp of fiery red, and with its seven crowns; 2. Absolute falsehood in the contradiction of horns and crowns, with its hypocritical pretension to holy intelligence in its seven heads; 3. Absolute badness in its conduct toward the stars or spirits of Heaven, toward God and Christ, toward the Woman and the destiny of humanity, with the hypocritical pretension to the founding of a free spirit-kingdom (of fallen stars).Satanic evil, or conscious enmity to God and Christ.Satan and his kingdom. The doctrine respecting these has, by reason of the medival classifications of it, which, in manifold ways, continued to obtain even in Protestant orthodoxy after the Reformation, called forth a reaction similar to that induced by the gross enhancement of the doctrine of election, by the fearful exaggeration of the power of excommunication, of Church discipline, clerical authority and letter-faith. This doctrine has hence become a difficult, and, more or less, an esoteric, subject for homiletics. It, nevertheless, must not be dropped, and still less should it be denied; its true treatment, however, is conditioned (1) by a prominent setting forth of that spirit-world which pervades the universe; (2) by the maintenance of the fact that the origin of sin consists not in animal sensuality, but in a spiritual abuse of liberty; that a fall of spirits is assumable neither as having taken place on our earth alone nor throughout the universe; and that from the earthly fall of spirits, we are, according to Scripture, to infer a previous fall of spirits, forming the centre and back-ground of the evil of this world.

The scattered manifestations of evil on earth, notwithstanding their plurality, constitute, in their opposition to the Kingdom of God, a unitous power as the Kingdom of Darkness. A unitous power against the Kingdom of God they are, but not a united power in themselves, as is evident from the monster with the seven heads.Antitheocratic manifestations in the Old Testament as foreshadowings of Antichristian manifestations in the New Testament and in Church history.Satans work in the invisible world becomes manifest here in Antichristian facts, and must be brought to view by means of these.The enemy of man, according to Joh 8:44, as a seducer (to spiritual pride, Genesis 3; to fanatical fleshly lust, Numbers 25, etc.); as an accuser (Job).Types of Antichrist: Balaam; Goliath; Ahithophel; Antiochus Epiphanes; Judas.[Rev 12:5.] Satans plot for the destruction of Christ defeated by Christs resurrection and ascension.[Rev 12:7.] The battle between light and darkness on earth is, in its decisive centre, a conflict of spirits in the spirit-realm (see Comm. on John, Joh 13:31).[Rev 12:9.] The casting of Satan out of the pure sphere of the Christian spirit into the sphere of earthly ordinances, (a) in the life of Jesus (Matthew 4.; Luk 10:18; John, l. c.); (b) in the sphere of the Church through the medium of the Spirit of Christ.Song of triumph over the accuser, Rev 12:10 (see Exeg. Notes).

Starke (Lsecken): It is a noteworthy circumstance that there is here (Rev 11:15-16) no mention of the four Beasts, which elsewhere throughout the Book precede the Elders in praising and thanking God (Rev 5:14; Rev 7:11). The reason of this seems to be that at this time the true public ministry of preaching, represented by the four Beasts (?), will be suppressed to such a degree as to be neither visible nor appreciable any more. (A little problem lies before us, but the solution offered is a failure. Possibly the four Life-forms [Living-beings] are omitted because they denote the fundamental forms of the Divine Governance in the economy of salvation, whilst here an exercise of Judicial power is celebrated.)

Rev 11:19. And there occurred lightnings and voices and thunders: the promulgation of the Law and the Gospel was set in motion again.And an earthquake: great commotions arose.And a great hail: with this, the judgments of God burst upon the Antichristian kingdom. [And the Temple, etc.] The things concerning which there has been so much strife shall be clearly shown and knownto wit, the Person, nature and attributes of Christ, the satisfaction made by Him, the whole nature of the covenant of grace and of Christs Kingdom on earth. After the offence has been taken away, God will yet give to all nations on earth free access to His Church and Throne of Grace.(Rev 12:3. Dragons are said to be the largest of all serpents and beasts, some of them attaining the length of forty or fifty cubits. Alexander the Great is said to have had one shown him that was five hundred feet long.)

Rev 12:4. And his tail, wherein were his greatest power and cunning, drew, subdued by cruelty, torture, artifice, flattery, the third part of the stars, a great part of the teachers of mankind.

Rev 12:11. This is the wondrous victory of Christiansto conquer through tribulation and death, to gain in losing (Rom 8:37).Quesnel: The nearer we come to the end, the more earnestly does the devil strive to ruin us, and the more ought we to watch, pray and work.

N. Von Brunn, Blicke eines alten Knechts, der auf seinen Herrn wartet, in die Offenbarung, etc. (see p. 73): To us mortals, because of the limitations of our vision, much appears as in process of coming to pass, which, by celestial spirits, with sight unhindered by a veil of flesh, is seen to be already accomplished, (The Church-historical system of interpretation is pursued in this work. The practical remarks are significant and edifying.)

Graeber (see above): The positions of Hengstenberg are as untenable with regard to Rev 11:19 as in relation to Rev 8:1. Suppose, for instance, that the Revelation really definitively closed here, which, according to Hengstenberg, is assumable. What! is the entire development of Gods Kingdom on earth to close with a ‘great hail!’The wilderness (Revelation 12). Thus says Thomas kempis: If thou wouldest know and learn somewhat that will be useful and profitable to thee, learn what so few know or are able to doto be willing to be unknown and to be accounted as nought. The wilderness, then, is self-renunciation; not simply barrenness, want, poverty, or the concealment of the Kingdom of God in the Middle Ages.) The Lord withdraws His people from the turmoil of the world: a Moses He buries, as it were, for forty years in the wilderness with Jethro; an Elijah He conceals by the brook Cherith, and entombs a Luther in the narrow cell of a cloister, etc.

[From M. Henry: Rev 12:10. The accuser, etc. Though Satan hates Gods presence, yet he is willing to appear there, to accuse the people of God. Let us therefore take heed that we give him no cause of accusation against us; and that when we have sinned, we presently go in before the Lord, and accuse and condemn ourselves, and commit our cause to Christ as our Advocate.

Rev 12:11. The servants of God overcame Satan, 1. By the blood of the Lamb, as the meritorious cause. Christ by dying destroyed him that hath the power of death, that is, the Devil. 2. By the word of their testimony, as the great instrument of war; the sword of the Spirit, which is the word of God; by a resolute, powerful preaching of the everlasting gospel, which is mighty, through God, to pull down strongholds; by their courage and patience in sufferings; they loved not their lives unto the death, when the love of life stood in competition with their loyalty to Christ; they loved not their lives so well, but they could give them up to death, could lay them down in Christs cause.From Barnes: Rev 11:15 : A time is to come when, in the proper sense of the term, God is to reign on the earth; when His kingdom is to be universal; when His laws shall be everywhere recognized as binding; when all idolatry shall come to an end; and when the understandings and the hearts of men everywhere shall bow to His authority.From Vaughan: Rev 12:11. The three weapons by which the Christian victory is won: The atonement made for all sin in the death of Christ; the word or message of God, to which all true Christians bear in act and in endurance a firm and intelligible testimony; and that spirit of entire self-devotion and self-surrender which perseveres even unto death, and stops not short (if God so require) of the sacrifice of life itself for Christ.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

John beholds in vision another mighty Angel come from Heaven, he hath a Book in his Hand. At his crying aloud, seven Thunders make their Responses. He swears by him that liveth forever and ever, that Time should be no longer. John is commanded to take the Book from him, and to eat it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: (2) And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, (3) And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. (4) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

This is a short but highly interesting Chapter. Between the sounding of the sixth and the seventh trumpet, Christ appears to John in vision, to prepare his mind for the relation of certain events, yet to be accomplished. And we may suppose both from Christ’s coming, and coming as a mighty Angel or Messenger of his own dispensation, it is of the highest signification, I beg the Reader to look at what is here said with the utmost attention, and remark, with me, some few of the striking particularities, distinguished both in Christ’s Person, and the purpose of his coming.

And, first. His Person. John describes him as a mighty Angel. Mighty indeed, for he is, as the Prophet, ages before his incarnation, spoke of him by the Spirit of inspiration; His name (said he) shall be called Wonderful, counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, Isa 9:6 . And who can question these things, when he hears this mighty Angel, as in the next Chapter, declaring that he will give power to his two witnesses to prophecy, Rev 11:3 . Who hath witnesses but God, Isa 43:10-12 . What Angel ever talked of his witnesses? Yea, more than all, who giveth the power to prophecy, but God? Must not that man be hoodwinked indeed, that reads this scripture, and yet questions Christ’s Godhead? The whole world, infidels as well as believers, are compelled to acknowledge that Christ is the speaker, when he saith, I will give power to my two witnesses, and they shall prophecy. And who can give a spirit of prophecy to the prophets, but the Lord God of the prophets; or what shall their prophecies be witnesses of, but of Him, to whom all the prophets give witness, that through his name whosoever believeth in him, shall receive remission of sins? Act 10:43 . Oh! wretched men, deniers of the Godhead of my Lord! Well will it be for you, if the Lord peradventure should give you repentance to the acknowledging of the truth, that ye may be recovered out of the snare of the devil, who are taken captive by him at his will, 2Ti 2:25-26 . Kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in. him, Psa 2:12 .

Secondly. This mighty Angel is said to come down from heaven, clothed with a cloud. By which I apprehend, that as he came to publish very awful things, such as, that time should be no longer, and, as the next Chapter declares, the slaughter of his two witnesses; it was intended to show, how dark and cloudy, for a while, would be the dispensation now about to take place in the Church, at the close of the sixth trumpet, and before the opening of the seventh. Clouds and darkness are said to be round about him; while righteousness and judgment are the habitation of his throne, Psa 92:2 . Reader! ponder this well. Remember the sixth trumpet is still here operating, when Christ was thus seen. The witnesses are not slain. Perhaps the most awful times, which ever took place in the Church of God, since the foundation of the world will then be. And if so, what are those men dreaming of, who talk of evangelizing the whole earth, whom God hath not evangelized, and who run unsent, whether the Holy Ghost hath forbidden or not, as in the case of the Apostles, when he himself ordained them they were not suffered; to preach the word in Asia and Bithynia, Act 16:6-7 .

Thirdly. Though Christ was clothed with a cloud, perhaps, as I before remarked, it meant to intimate awful dispensations were coming on, yet we find the rainbow was still upon his head. Sweet and precious token to all his dear people. The same bow, which at the destruction of the old world, God said he would set in the cloud, in token of his everlasting Covenant, is still there, and must be there forever. Jesus is the whole of it. And all clouds, and all afflictions, which drown Egypt in destruction, and everlasting darkness are to the Lord’s Israel, messengers of sanctification and safety. Oh! how blessed is it, to behold our Jesus, God’s rainbow, in every cloud. As God cannot look to the Church in any way, or in any direction without looking through the rainbow which encircles the whole throne, so neither to his people, will he look but in and through his dear Son. Reader! keep this all along in view. This mighty Angel, this precious Almighty God-Man, the Lord Jesus Christ John saw, had a rainbow upon his head. So is he now. So will he everlastingly be. He comes as the bow of the Covenant; yea, be is the whole Covenant, And as God our Father always beholds the Church in, and through him, so do the Church behold God our Father, always and only in and through Him.

Fourthly. Beside these manifestations of the Lord Jesus Christ, we are told, that his face was as it were the Sun, while his feet were pillars of fire. Perhaps to intimate, that while the Church was about to be brought into fiery afflictions, and in which we know from history, numbers of Christ’s dear members were burnt at the stake for their adherence to him, yet, the Lord’s face would shine upon them, with a continued sunshine of love. He would lift up the light of his countenance upon them, and give them peace. Reader! do you know anything of the history of your own country? Remember, the reign of this sixth trumpet hath been many hundreds of years. Oh! what numbers of the blessed reformers, burnt for Christ’s sake in the time of persecution in this land, went in chariots of fire to glory, who, from the light of Christ’s countenance shining upon them, during the time of their martyrdom, declared, that the passage at the stake in the deepest suffering, became like a bed of roses to their spirits! And remember the reign of the sixth trumpet is not ended. Yea, the two witnesses which are to be slain before it be passed, have not yet been brought forth in the street of spiritual Sodom and Egypt for slaughter, Rev 11:8 . When they are, Jesus will be again seen by faith, by them, though clothed with a cloud, and his feet as pillars of fire; yet, with his glorious rainbow upon his head, and his face shining with ten thousand times greater glory, than the sun in love and grace, and with the sweetest countenance of complacency upon them. Oh! the preciousness of Jesus!

But the subject goes on. John saith that this mighty Angel had in his hand a little book open. In the former vision of the ministry of the book, which the same glorious Person, was then said to have taken out of the hand of him that sat upon the throne, the book was sealed. And he, and he alone, was found worthy to open it. That had been then opened, and the purport of it appears to have been now in a great part fulfilled, under the ministry of seals and trumpets, But now, before the final accomplishment of the trumpets, Jesus comes to his servant again. And now he tells him, and his Church through him, that when the sixth trumpet shall have run fully out, and the seventh trumpet comes to be sounded, there shall be time no longer: Christ’s complete reign on earth shall begin, and the kingdoms of this world, shall become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever, Rev 11:15 .

But though this will be the final consummation, and the mystery of God concerning his Church upon earth shall then be finished, yet, as great events are to take place, in the world, and in the Church, from that period in which Christ thus appeared to his servant John, before the whole is closed, the Lord brings in his hand an open book, and which John is to eat, that is, to receive the contents of it in his mind, and which are to be made known to the Church, by way of comforting the Lord’s people, during the long periods yet to expire, before the accomplishment of the whole. So that here opens a new and distinct prophecy, concerning the great things of God: And though the subject is one and the same, of this whole Book of the Revelation, yet, from the opening of this Chapter, in which Christ appears to prepare his servant’s mind for new prophecies on the subject, we may be on the lookout, for other plans of divine teaching, besides the ministry of seals and trumpets; and to learn from the pouring out of vials, God’s further revelations to his Church. The new series of prophecies opens with the beginning of the twelfth Chapter. This, and the intermediate one, the eleventh, are designed as preparatory to it.

There is somewhat very sublime, in what is said of Christ setting his right foot upon the sea, and his left upon the earth. Probably to intimate his sovereignty over all. For as he came from heaven, where all angels, principalities, and powers are subject unto him, so here; by those acts, he denotes, his Almighty power upon earth, as the Prophet hath described him, his dominion being an everlasting dominion, and his kingdom from generation to generation. He doeth, saith the Prophet, according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what doest thou? Dan 4:34-35 .

And what Majesty is expressed, under the words of crying with a loud voice, as when a lion roareth. He is called indeed, the lion of the tribe of Judah, to intimate the sovereignty in his Israel. And the answer of the seven thunders is very sublime also, as if making responses to their Creator. Some have considered those thunders as figurative of kingdoms, and some have supposed by them is meant, ministers of the Gospel, sometimes called Boanerges, or sons or thunder, I do not presume to determine upon it. One thing, however, is remarkable, that John, when those thunders answered Christ’s voice, thought himself called upon to write, as if, while thunders echoed to the Lord, well might his servants. But, as all that was now doing, was only preparatory to what John would be taught, he was commanded to wait, until better informed what to write of, when the Lord Jesus came to teach him.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Rev 10:7

Compare Savonarola’s outburst, with a similar oxymoron, in his Advent addresses to the Florentines in 1494. After a scathing exposure of Rome’s iniquities, he cries: ‘Hasten the chastisement and the scourge, that we may quickly return to Thee…. The only hope that now remains to us, is that the sword of God may soon smite the earth.’

Reference. X. 8. A. Whyte, Christian World Pulpit, vol. xliii. p. 403.

Rev 10:10

Although Divine inspiration must certainly have been sweet to those ancient prophets, yet the irksomeness of that truth which they brought was so unpleasant unto them, that everywhere they call it a burden. Yea, that mysterious book of revelation, which the great evangelist was bid to eat, as it had been some eye-brightening electuary of knowledge and foresight, though it were sweet in his mouth, and in the learning, it was bitter in his belly, bitter in the denouncing. Nor was this hid from the wise poet Sophocles, who in that place of his tragedy where Teiresias is called to resolve King dipus in a matter which he knew would be grievous, brings him in bemoaning his lot, that he knew more than other men…. But when God commands to take the trumpet, and blow a dolorous or a jarring blast, it lies not in man’s will what he shall say, or what he shall conceal.

Milton.

References. X. 10. R. F. Horton, Christian World Pulpit, vol. lxi. p. 273. Expositor (6th Series), vol. x. p. 356. XI. 2. S. Baring-Gould, Village Preaching for a Year, vol. ii. p. 290. XI. 3-13. Expositor (6th Series), vol. x. p. 12. XI. 5. R. J. Drummond, Faith’s Certainties, p. 383.

Fuente: Expositor’s Dictionary of Text by Robertson

IX

THE SOUNDING OF THE TRUMPETS

Rev 8:2-10:1

We now take up that section of the book of Revelation that relates to the sounding of the seven trumpets, which commences at Rev 8:2 , and extends to the end of chapter II. But I shall not be able to expound the entire section in one chapter; I will try, however, to cover so much of it as extends to Rev 10:8 , leaving for the next study the most of Rev 10 and the whole of II. You will observe that, as in the seals, here there are two groups, four and three. There was quite a distinction between the first group of seals and the three that followed; and so there will be quite a distinction between the group of four trumpets and the three that follow.

The general meaning of the sounding of the trumpets is the gospel as prayed from John’s time to the second coming of Christ. The seals, you will remember, were the gospel as preached from John’s time to the second advent. Every sounding of a trumpet comes as a response, not to a sermon, but to a prayer. We make a great mistake when we limit the power of the gospel to its preaching, for a very large part of its power is dependent upon its praying. The preaching is more conspicuous, and oftentimes a preacher takes credit to himself for the power of his sermons, when perhaps the power came from some obscure member of the church who prayed while he preached. Realizing this, I made it a habit of my pastoral life to engage a number of the most spiritually minded members of my church to enter into a covenant to pray for me every Sunday while I preached. Even the apostle Paul felt his great dependence upon the prayers of his brethren and sisters, and earnestly solicited their prayers. Just so I would count the friends of the seminary who prayed for its endowment as upon the agents who worked for its endowment. It is an old saying that “Satan trembles when he sees the weakest saint upon his knees.”

The key passage of this section is as follows (Rev 8:3-5 ) : “And another angel came and stood over the altar” that means not the brazen altar of sacrifice, but the golden altar of incense “having a golden censer, and there was given unto him much incense that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angel’s hand. And the angel taketh censer and he filled it with the fire of the altar and cast it upon the earth: and there followed thunders and voices and lightnings and an earthquake.”

A Bible student should understand the relative positions and distinctive purposes of the brazen altar and the golden altar. The first was in the outer court and for sacrifices. The other was in the holy place, and was for prayer based on the preceding sacrifice. Hence, the prayer “for Christ’s sake” that is because he died for us. Prayer without expiation has no foundation.

It is evident from this key passage that what the trumpets will tell us about comes as a response to prayers offered to God, and when that censer is emptied upon the earth, then the trumpets begin to sound, each trumpet a response to prayers.

Let the reader note that this angel standing over the golden altar with the golden censer, which holds the incense, representing prayers on earth coming up before God in heaven, is the great high priest Jesus Christ himself, the angel of the covenant. Throughout the Old Testament the offering of incense before the mercy seat symbolizes prayers offered in the outer court. David says: “Let the lifting up of my hands be as the incense.” And when the high priest entered into the holy of holies he carried that golden censer filled with frankincense, and kindled it with a coal from the brazen altar, and as it kindled the smoke went up in a fragrant cloud; it represented the prayers ascending to God. You are to understand that the prayers are uttered on earth, but this is a picture of their presentation in heaven the reception accorded these petitions and the responses given, and you must distinguish between the martyr cry of the last lesson and these prayers here. That martyr cry was for a single thing it came from martyrs only. These are the prayers of all God’s people continually going up.

Now, seven angels stood, each with a trumpet, prepared to sound just as the high priest, having offered these prayers poured out on the earth coals of fire from the altar. The first angel sounded (Rev 8:7 ): “And there followed hail and fire, mingled with blood, and they were cast upon the earth, and a third part of the earth was burned up, and a third part of the trees was burned up, and all the green grass was burned up.” In telling you what I conceive to be the meaning of these seven trumpets I speak with great diffidence I will not be as dogmatic about it as I am about some of my interpretations. The wisest men and the greatest scholars on the earth may well differ in interpreting some of the imagery of this wonderful book. I am satisfied in my own mind, however, that I am giving you the true meaning.

In order, then, to get at the meaning of this first trumpet you are to ask: What, or who, was the great enemy in John’s time oppressing the church? It was pagan Rome that fourth great world empire that Daniel saw, and that was terrible. At this particular time, Rome had commenced a worldwide persecution of the Christians; John himself was in exile on account of it, and not a church in the empire was safe from its cruel hands. Now, of course, the Christians prayed about that; they could not help it. And the first trumpet sounded. I understand that first trumpet to mean the judgment upon the Roman Empire the pagan Roman Empire that caused its decline. And thus judgment means the invasion of nations from the North; Scandinavia, Germany, and beyond the Danube even from the shores of the Baltic out of their forests came the untamed Germans and Goths, and across the Danube came the Vandals and Huns. Gibbon, in his Decline and Fall of the Roman Empire , shows how the invasion of these hordes from the German forests and across the Danube broke over all the boundaries of the Roman power, and carried their wasting influence with fire and sword into Italy itself. That is the meaning of the first trumpet.

Rev 8:8 : “And the second angel sounded, and as it were, a great mountain burning with fire was cast into the sea, and the third part of the sea became blood, and there died a third part of the creatures that were in the sea, even them that had life, and a third part of the ships were destroyed.” Now, a mountain in Revelation means a city, and near to the city of Rome was that great volcano, Vesuvius, whose eruptions, when they poured into the sea have attracted the attention of the world. Pompeii and Herculaneum, two cities, were buried under one of these eruptions (A.D. 79). So this second trumpet signifies the downfall of the state of Rome itself. The first trumpet prepared for it; the second trumpet strikes at the Roman Empire in its heart and center. Dr. Lyman Beecher says it took Rome 300 years to die, and Gibbon, as he writes about the decline, writes also about the fall the Decline and Fall of the Roman Empire . I shall not attempt here to give the number or order of the irruptions of Northern barbarians that first shattered and then completely wrecked imperial Rome. That empire, according to the prophecy of Daniel, divided into ten kingdoms. But, anyhow, this great civilization that built roads that are good today, and walls that stand today, and whose iron organization held the whole civilized world in its sway, went down at last because poor women and children and fathers, Christians, prayed.

The third angel sounded, “and there fell from heaven a great star, burning as a torch, and it fell upon a third part of the rivers and of the fountains of waters, and the name of the star is called Wormwood; a third part of the waters became wormwood and many men died of the waters because they were made bitter.” That word “torch” really means a lamp “There fell from heaven a great star, burning as a lamp.” A lamp in this book stands for a church, and hence the meaning of this passage is that one of the luminaries that God intended for enlightening the world became apostate, this is the symbol of the paganized church, which succeeded pagan Rome, and hence after that it was called the “Holy Roman Empire.” In a later revelation we will find similar reference (Rev 13:3 ) where, when the pagan head of the empire was wounded unto death, it was healed by an ecclesiastical head.

You will notice its effect upon the fountains and the rivers, that this apostasy poisoned the sources of life the very sources of thought and reason and life among the people. The imagery of casting wormwood into water which all must drink is very striking. It reverses the miracle of Moses, who cast a tree into the bitter waters and made them sweet (Exo 15:23-25 ). There was great glorification when Constantine, the Roman emperor, united the church and state, and gradually the state became subordinate to the church. And when the state perished, the church survived, claiming that it held both ecclesiastical and civil swords. The Pope today demands that nations send their ambassadors to him, because of his claim to be a civil as well as ecclesiastical ruler. For quite a while there were many papal states that is, states under the Pope, who was as much their ruler as the English king is the ruler over England; Lombardy, Venice, Tuscany, and quite a number of others, and that civil power was exercised more or less until Garibaldi arose, and until Victor Emmanuel established a free church in a free state that is, he separated the civil from the ecclesiastical power.

The fourth angel sounded, “and a third part of the sun was smitten, and a third part of the moon, and a third part of the stars, and that a third part of them should be darkened, and the day should not shine for a third part of it, and the night in like manner.” What does that mean? That following the establishment of the apostasy of the Romish church, the sources of light were eclipsed and the dark ages followed. Our book commences with luminaries sun, stars, lamps, appointed to lighten the world. But apostate churches and preachers lose their shining power. Here he is not referring to the material sun, moon, and stars, they are symbols. The dark ages, so thoroughly known in history, followed the establishment of the papacy as a Holy Roman Empire. There were hundreds and thousands of nominal churches and nominal preachers, but the preachers did not preach the gospel, and these socalled churches did not shine; the light that was in them was darkness. The virgin Mary supplanted Christ, and so the sun of chapter I was darkened. Ordinances were fearfully perverted and sacraments added. The saddest volumes of the annals of time that I read today are the volumes that tell about the dark ages following this assumption of power by the papacy.

I read Rev 8:13 : “And I saw and heard an eagle” or as some versions, and better ones, have it, an “angel” flying in mid-heaven, saying with a great voice: Woe, Woe, Woe” that is, three woes “for them that dwell on the earth by reason of the voice of the trumpet of the three angels that are yet to sound.” This is a prelude to the second group a group of three, distinguished by a “woe” for each trumpet. It means that when a perverted ecclesiasticism, such as the papacy was, dominates the world, woes of incalculable horror are sure to follow. So we note the next (Rev 9:1 ): “And the fifth angel sounded, and I saw a star from heaven fallen unto earth”, now, don’t read that: “I saw a star falling unto the earth,” that is not what it says; that star used to belong to heaven, but it was already fallen when seen here. Satan was once called Lucifer that means brightness of the morning, and he is so styled in the Old Testament before his downfall. He is the fallen star here, and as the church lights are eclipsed through apostasy, so this apostate angel. He will get in a subtle, malicious piece of work here, as we will see, “And there was given to him the key of the pit of the abyss” you might say the key to hell itself “and he opened the pit of the abyss, and there went up smoke out of the pit as the smoke of a great furnace, and the sun was darkened by reason of the smoke of the pit. And out of the smoke of the pit came forth locusts upon the earth, and power was given them as scorpions of the earth have power, and it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only [notice whom they are to hurt] but only such men as have not the seal of God on their foreheads; and it was given them that they should not kill them, but that they should be tormented five months.” Any one who has studied the history of the locusts knows that the locust period is five months. But if we follow the numbers of Revelation we will find that every day represents a year. The five months, therefore, would represent about 150 years, though the five months are put in here because they correspond to the locust period. “And their torment was as the torment of scorpions when it striketh a man. And in these days men would seek death but should in no wise find it, and they shall desire to die and death fleeth from them. And the shapes of the locusts were like unto a horse prepared for war, and upon their heads crowns like unto gold; their faces were as man’s face; they had hair as the hair of a woman; their teeth were as the teeth of lions; and they had breastplates, as it were, of iron, and the sound of their wings was as of the sound of chariots of many horses rushing to war, and they had tails like unto the scorpion and stung, and in their tails was their power to hurt men five months. They had over them as a king the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek Apollyon, which means destroyer” which also means the devil.

The special points to note here are:

1. This hell smoke darkened the sun and the air. That is, by darkening the atmosphere, the medium through which sunlight shines on the earth, the sun could not be seen. See account in Genesis I, where the heavenly luminaries, though existing, do not appear until the atmosphere is created. As in this book, the spiritual lights are Christ, the churches, and the pastors. Any smoke the devil may send will prevent the earth from being illumined by them.

2. That the haze of this smoke generates tormentors, compared to locusts.

3. That those tormented are not the children of light, but the children of darkness. They hurt not Christians, but torment infidels and atheists.

4. The connection between a corrupt ecclesiasticism and atheism. The latter follows the former as a natural result.

5. The meaning of the locusts. When we were in the Old Testament, in the prophecy of Joel, under the imagery of locusts a great evil was symbolically presented. And in this symbolic language you should not look for real locusts, but what they symbolize. The devil is their king; they come out of hell itself. It is not their purpose to kill men, but to torment them. They are not allowed to torment a Christian, for he has light; but only those who by the smoke are hindered from seeing the light; those that have not the seal of God on their foreheads. Whatever these tormentors are, they trouble only infidels and atheists.

Some interpreters very foolishly construed these locusts to represent the Saracens or Mohammedans, but when the Saracens struck they killed and the chief objects of their vengeance were the Christian nations. They did not seek so much to torment as to kill, and so that interpretation fails to fit the case. What, then, is the thought symbolically presented in this cloud of locusts that torment men who were not Christians? My answer is, a corrupt ecclesiasticism, especially when united with the state, breeds atheism and theism breeds restlessness and torment. It looses the tiger. The Jews have a proverb: When the tale of brick is doubled then comes Moses. It is also a proverb: Given the ecclesiastical corruption in France then comes Voltaire. Given Voltaire and then the tiger is loosed. The testimony is abundant that the Romanist hierarchy became corrupt from Pope to priest. Monasteries and nunneries were as cages of unclean birds. In the interest of morality nations suppressed them. See the history of them in England. The priests had no gospel. The churches and cathedrals were full of idolatry. When men go to church to find Christ and see only the virgin Mary; when preachers are substituted by priests; the gospel exchanged for ritualism; there comes in a revulsion of public sentiment from the Christian religion, embodied in the only form they see it. Infidelity in France, voiced by Voltaire; rationalism in Germany, or in England led by Bolingbroke, Hume, and Taylor, in America by Paine and Ingersoll all of it is a rebound from corrupt ecclesiasticism. All sacred things become profane; they are without God and hope in the world.

Now we are coming to the locusts. Take God away from man power away from prayer, no church to visit, no sermons to hear, turned away from all supernaturalism, the ship of life hails from no port and is bound to none, drifts on uncharted seas without helm or compass, at the mercy of winds and tides and sunken reefs; when all standards of authority are lost, when no solution of life’s problems can be found in the conflicting vagaries of philosophy the mind preys on itself. Restlessness and discontent pervade the masses. Then swarm those tormenting locusts of atheism. There were certainly in dark ages, and even later, periods of awful horror. Maniacs filled the forests. All law was gone. Freebooters, banditti, free companies, roved at their own will and nowhere were peace and safety. It was a time of torment. The devil delighted to torment the very people he had beguiled. He agreed with them that their church was bad, and suggested that they follow him. Such was the first woe.

The author adds: “Behold, there come yet two woes hereafter,” but it gives only one of them, as the woe of the seventh trumpet is reserved for the latter part of the book. Rev 9:13 : “And the sixth angel sounded, and I heard a voice from the horns of the golden altar which is before God, and one saying to the sixth angel that had the trumpet: Loose the four angels that are bound at the great river Euphrates. And the four angels were loosed, that had been prepared for the hour, the day, the month and the year, that they should kill the third part of men. And the number of the armies of the horsemen was twice ten thousand times ten thousand: I heard the number of them [that means two hundred million]. And thus I saw the horses in the vision, and they that sat on them, having breastplates of fire and hyacinth and of brimstone: and the heads of the horses are as the heads of lions, and out of their mouths proceeded fire and smoke and brimstone. By these three plagues was the third part of man killed, by the fire, and the smoke and the brimstone, which proceeded out of their mouths. For the power of the horses was in their mouths, and in their tails, for their tails are like unto serpents and have heads, and with them they hurt. And the rest of mankind, who were not killed by these plagues, repented not of the works of their hands, that they should not worship demons and idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; and they repented not of their murders and their sorceries, nor of their fornication, nor of their thefts.”

Now, I have twice in my life changed my own mind as to what is symbolized by that great army of horsemen, coming from the Euphrates, from over the east. I once thought that it symbolized the European wars commencing with Napoleon Bonaparte and lasting to the present time. But I do not now think that is right. There was a power in history that did come from the East, and it was an army of cavalry of uncounted numbers, and they did sweep over the fairest part of the earth, and particularly did they strike hard against apostate churches, both the Roman and the Greek Catholics. They were the Saracens. Mohammed, who was the founder of their religion, arose in the sixth century. As it grew in power it swept over all Asia from the Euphrates to Constantinople, captured the Holy Land, all Asia Minor, including the territory of these seven churches, crossed the Bosphorus and the Balkan mountains to thunder at the gate of Vienna. They captured Greece and the eastern Mediterranean islands, captured North Africa, crossed the Straits of Gibraltar, and founded a kingdom in Spain, entered France and would have swept all Europe but for the disastrous defeat at Tours by Charles Martel. Against their strongholds in the Holy Land the Crusades of confederated Europe were broken. It is yet a great power, kindling today its fires of war in the Balkans. God used the Mohammedans to strike the apostate Greek Catholic and Roman Catholic churches. These, as I think, were the horses of the sixth trumpet, the second great woe.

QUESTIONS

1. What is the general meaning of the trumpets? And what is the key passage disclosing this meaning?

2. Where in tabernacle and Temple was the golden altar and what its relation to the brazen altar of sacrifice, and what did incense symbolize?

3. Who was the angel with the censer?

4. What great enemy at this time, by cruel and worldwide persecution, was driving Christians to prayer?

5. What, then, probably, the meaning of the first trumpet?

6. In this book what does a mountain symbolize?

7. What natural prodigy in Italy probably suggested the imagery of a volcano overturned in the sea?

8. What is, probably, the meaning of the second trumpet?

9. What is the meaning of a torch in Rev 8:10 ?

10. When, a fallen luminary like a burning lamp, poisons the fountains and rivers, sources of life, making the waters bitter, and causing the death of many what probably is meant by the third trumpet?

11. What miracle of Moses reversed the thought here?

12. What probably is the meaning of the fourth trumpet?

13. What is the meaning of the prelude to the second group of trumpets (Rev 8:13 )?

14. Who is the fallen star of Rev 9:1 ? Cite his Old Testament name and two names here.

15. What effect on the luminaries by this hell smoke? And how brought about?

16. What then, probably, the locusts?

17. What is probably the meaning of the sixth trumpet and second woe?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

X

THE SOUNDING OF THE TRUMPETS (CONTINUED)

Revelation 10-11

We have seen under the first trumpet the decline of the pagan Roman Empire, brought about by the barbaric nations from the German forests and the lower Danube. We have seen under the second trumpet the complete overthrow of pagan Rome as a volcano is erupted, turned over into the sea. We have seen under the third trumpet the apostasy of the Roman church, resulting in papal Rome poisoning all the sources of life. We have seen under the fourth trumpet the dark ages resulting from this apostasy, dimming the light of the luminaries appointed to lighten the world. This was the first group of trumpets, four in number.

In the succeeding group of three an emphasis is added each trumpet is followed by a woe, the second woe worse than the first, and the third to be more direful than the second. The fifth trumpet, we have found, introduces the first woe, which is directly attributed to Satan. Resulting from the apostasy and its corruption comes a revolt against all sacred things, taking the direction of infidelity, rationalism, and atheism. Satan’s hell smoke increases the darkness by thickening the atmosphere through which light would shine, breeding restlessness of spirit and torment of soul in all who are thus without God and without hope in the world. The torments are compared to locusts with scorpion stings.

Under the sixth trumpet, sounding the second woe, we have seen the rise and conquest of Mohammedan power, sweeping with fire and sword from the Euphrates to Vienna in one direction, and in another direction from northern Africa into Spain and France. For its idolatries and corruptions we have seen the Greek Catholic apostasy lose all its territory to the Saracen, including the Holy Land, Syria, Asia Minor, and Constantinople; and the Roman Catholic apostasy smitten in the Mediterranean and in southwestern Europe, and all its crusades buried back as waves repulsed by a mountain coast. The seven thunders are merely announced, what they mean is sealed up for the present (Rev 10:4 ), but to be given in a later revelation from a different angle of vision, to wit: the seven plagues inflicted on the apostate church under the symbol of the harlot woman in purple and scarlet (Revelation 15-16). It is also announced that when the seventh trumpet does sound then will be finished the mystery of the kingdom of God (Rev 10:7 ), but before this conclusion is reached the Revelator will answer certain questions, to wit: in all this record of apostasies, and the consequent dark ages and persecutions and judgments on the apostasies, what becomes of the true church and the pure gospel? Does the Spirit dispensation fail? Are all the candlesticks removed? Do all preachers abandon the gospel and become priests of heresy?

Revelation 10-11 answer these questions, and bring us to the glorious triumph of the seventh trumpet, omitting only for the time being the last woe, to be given in Rev 18 , from another synchronous view. We take up, therefore, the interpretation of these glorious chapters.

“And I saw another angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet were as pillars of fire.” This evidently, from the description, is the angel of the Covenant) our glorified Lord himself. “And he had in his hand a little open book.” This little book is not the sealed book of Rev 5:1 . That was the book of future events concerning the kingdom. This little book, named again in Rev 5:8-10 , signifies the restored gospel, which had been shut up by the apostasy.

“And he set his right foot upon the sea and his left upon the earth; and he cried with a great voice, as a lion roareth, and when he cried the seven thunders uttered their voices, and when the seven thunders uttered their voices I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not. And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven, and sware by him that liveth for ever and ever, who created the heavens and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer.”

We note first the posture of the angel one foot on the land and one on the sea, to signify that all the earth, land’ and sea, is under his authority. We note second the mere announcement now of the seven thunders, not recorded now, but to be given as the seven vials of wrath in a subsequent vision (Revelation 15-16). We note third the oath of the angel (Rev 10:6 ) “that there shall be delay no longer” the King James Version obscures the meaning of this glorious promise.

The promise directly responds to the martyr cry of the fifth seal: “How long, O Master, the Holy and True, dost thou not judge and avenge our blood on them that dwell on the earth?” (Rev 6:10 ). The answer given them was: “Rest yet for a little time, until thy fellow-servants also, and thy brethren, who shall be killed even as ye were, shall have fulfilled their course”, but now the answer is: “There shall be delay no longer.”

Rev 10:7 further assures, what will be stated more particularly at the end of chapter Rev 11 , that the mystery of the kingdom of God will be finished when the seventh trumpet sounds. We find all that in Rev 11:15-19 .

We must connect with the reply to the martyr cry in Rev 6:10 , and the different reply here: “There shall be delay no longer,” the great lesson in 2Pe 3:3-13 . The “little time” of waiting for vengeance is little in God’s sight, not ours: “But forget not this one thing, beloved, that one day is with the Lord as a thousand years and a thousand years as one day. The Lord is not slack concerning his promise, as some count slackness, but is long-suffering to you-ward, not wishing that any should perish, but that all should come to repentance.”

Thus in Rev 6:3-7 , having anticipated for assurance’ sake later things, the Revelator resumes the story of the little open book in Rev 6:8-11 . Let us read them: “And the voice which I heard from heaven, I heard it again speaking with me and saying: Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth. And I went unto the angel, saying unto him that he should give me the little book. And be saith unto me: take it, and eat it up, and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. And I took the little book out of the angel’s hand and ate it up; and it was in my mouth sweet as honey, and when I had eaten it my belly was made bitter. And they say unto me: Thou must prophesy again over many peoples and tongues and nations and kings.”

We repeat that this book differs in important particulars from the book of Rev 5:1 . That was sealed this is open; that was written on both sides not this one. This one is expressly called the little book, Greek bibliridion. That book remained in the Revelator’s hands this one is given to John and eaten by him. Being eaten it was sweet; after eaten it was bitter. After eating it he should prophesy again over many peoples and nations and tongues and kings.

Just here I commend again the very able and judicious comments of Dr. Justin A. Smith on this passage, but I give you briefly my own interpretation:

1. The result of the great apostasy was to pervert and shut up the true gospel, until the Reformation of the sixteenth century. It was a typical event when Luther found a chained Bible. An ecclesiasticism combining defunct Old Testament elements with many pagan superstitions offered as a gospel that which was another gospel, and contrary to the true gospel.

2. The little open book, therefore, represents the restored gospel of the Reformation. When Victor Emmanuel entered Rome, breaking down the civil power of the Pope, he carried at the head of his army an open Bible, that Rome had not known for centuries.

3. When that restored gospel is eaten, appropriated, and assimilated by faith, a new era of missions to many new nations would dawn. An open Bible in the hands of the people scatters the superstitious rubbish of the false ecclesiasticism and propagation of the recovered gospel extends to earth’s remotest bounds. The idea of Rev 10:11 , is thus repeated in a subsequent vision (Rev 14:6 ): “And I saw another angel flying in mid-heaven, having eternal good tidings to proclaim to them that dwell on the earth; and unto every nation and tribe and tongue and people.” It is a noticeable fact that missionary operations commenced with the rescue of the Bible; it was translated into the tongues of the people, and preachers began to carry it to the ends of the earth, and ever since that day missions to all nations have taken colossal strides.

Having thus in Rev 10 seen the restored gospel, we consider in Rev 11 the questions: What about the true church in the dark ages of the apostasy? Measured by man, the church in the West, that is, in Europe, is the Roman Catholic apostasy; and the church in the East is the Greek Catholic apostasy, and man will tell you that within that time there were no other churches. Your average church historian will tell you that. But we will let God answer that question (Rev 11:1 ) : “And there was given me a reed like unto a rod: and one said, Rise and measure the temple of God, and the altar and them that worship therein. And the court which is without the temple leave without and measure it not; for it hath been given unto the nations) and the holy city shall they tread under foot forty and two months.” Under this unique measurement only the true temple with its altar of sacrifice and its few worshippers are counted. The outer court and all the holy city are left out. These are trodden under foot by the nations forty-two months, which equals one thousand two hundred and sixty days of the next verse. And in this book a prophetic day represents a year; as in its Old Testament analogue, Ezekiel. The forty-two months and their equivalent, 1,260 days, symbolizing 1,260 years, date the dark ages of the apostasy beginning in the third century and extending to the Reformation of the sixteenth century. The true church in this period is an inner circle determined by divine spiritual measurement. When in Zechariah a young man attempts to measure the poor little Jerusalem of the restoration, a voice from heaven says: “Stop that young man,” and announces that Jerusalem shall become immeasurable, overflowing into the villages and country round about, a forecast of the Jerusalem in Rev 21:22 .

Now let us read again: “And I will give unto my two witnesses and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees and the two candlesticks, standing before the Lord of the earth.” Note that during all this dark period of 1,260 years, two witnesses never cease to testify, though in sackcloth. Their testimony is costly to them it is testimony as at a funeral, mourning for the apostasy of Zion, and for the slain of the true people of God.

Here the important question arises: Who are these witnesses? The Old Testament analogue, in the third and fourth chapters of Zechariah, suggests the clue to the right answer. In the dark ages when Israel was restored after exile in Babylon, there were two anointed witnesses accused of the devil, despised of men, namely, Joshua, the high priest, and Zerubbabel, the civil ruler. In themselves was no power. Considering the mountain of difficulty which obstructed their work they were contemptible agencies of success. But considering the divine help, it was said: “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shouting: Grace, Grace unto it.” Truly in that case it was “Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.” So in this case, as in that case, are two witnesses, but the question recurs: Who are they in this case? My answer is that the key passage of this book, Rev 1:12-16 , tells us plainly: “The candlestick and the star are the light-bearers” i.e., the church and the preacher; they are the lower lights to illumine the world. The gates of hell shall not prevail against Christ’s church: the testimony of true ministers shall never cease. It has always been a surprise to me that commentators should be in doubt about these two witnesses. The true church and the true minister should testify in sackcloth for 1,260 years. They should be in mourning for the apostasy, for the slain of its persecution.

In the next synchronous vision the true church symbolized as a glorious woman of Rev 12:1 , shall be driven into the wilderness, hidden but not lost, for this precise period ,260 years (Rev 12:6 ). The power ascribed to these two witnesses is set forth under the imagery of Rev 12:5 and Rev 12:6 : “And if any man desire to hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man desire to hurt them in this manner must he be killed. These have the power to shut the heaven, that it rain not during the days of their prophecy and they have power over the waters to turn them into blood and to smite the earth with every plague, as often as they shall desire.” This imagery applies to their use of the conquering word of God in denouncing judgment on their enemies, or else in the power of their prayers, as in the case of Elijah shutting up the heavens that it rain not.

Again counting a day for a year, we will see in what I soon quote that for three and a half days (or three and a half years), both of these witnesses seemed to be dead: “And when they shall have finished their testimony, the beast that cometh out of the abyss [beast always signifies government, and the abyss signifies that it is a hell government, and we will find all about it in Rev 17 ] shall make war with them, and overcome them and kill them. And their bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. And from among the peoples and tribes and tongues and nations do men look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb [not that]. And they that dwell on the earth rejoice over them and make merry; and they shall send gifts to one another, because these two prophets tormented them that dwell on the earth.”

That faithful churches and faithful preachers would point out their sins, cry out against their backsliding, was a torment to the apostasy through all the 1,260 years. “And after the three days and a half the breath of life from God entered into them and they stood upon their feet, and great fear fell upon them that beheld them.”

We may well ask just here what event of history corresponds to this prophecy. Here I cannot do better than to cite a remarkable passage from Dr. Justin A. Smith’s commentary.:

No purpose of God, as regards the gospel of man’s salvation, fails. He permits to his gospel a fiery ordeal, extending through many centuries. But at the fit time he appears again in its behalf, and through chosen instruments causes it to be once more declared, as here represented in the little book, in primeval simplicity, and in a ministry that bears it “to all the world.” By what appears in the eleventh chapter, we are given to understand that while the outer court of the symbolical temple, and the city itself, are trodden under foot by the enemies of God and truth and righteousness, the inner sanctuary is kept safe; in other words, there survives, in the very worst of times, a faithful remnant by whom an undesecrated altar is preserved, a true worship offered, and that truth which embodies the substance of ancient types maintained. These are the witnesses. The voice of a true testimony in God’s behalf does not die out of the world, even when persecution rages most hotly; nor is it holy ground even when the world’s loud tumult is at its worst. These witnesses do, indeed, testify “prophesy” “in sackcloth” the garment of distress and mourning. Such of the Lord’s true people as survive in such times are a hunted flock. The truth itself is under reproach, the deriding voices rave against it. The true church and its ordinances are, in the world’s esteem, placed in humiliating contrast with the shows and splendours of that apostasy which for the time is supreme, while everything beautiful and sacred and beneficent in Christianity is as if clad in sackcloth of humiliation, and lamenting, in the language of the ancient prophet, that there are none to stand upon the Lord’s side. And there comes a time when the triumph of evil seems complete. It is the deeper gloom that precedes the dawn. All the powers of darkness triumph. The murderers of the witnesses rejoice over them and make merry, and send gifts one to another. But the triumph is brief. Just at this crisis God appears for His truth and His people. The slain witnesses stand upon their feet. They rise into vigour of life like the glory that shone in the person and face of the risen Lord. Their enemies behold them with consternation, and the triumph which now comes to them in turn is like the Lord’s own ascension to heaven in a cloud, receiving all power in heaven and in earth. Effects follow which show how truly divine is that intervention. The hostile power shakes, as when earthquakes rock the globe, while the great and wicked city, in whose streets the slain witnesses have lain, feels the shock.

This is, in general, the picture sketched for us in the striking symbolism of this chapter. If we have read this symbolism right, there can be, it would seem, only one answer to the question where the historical counterpart shall be sought. There is one point of crisis in modern times which fulfils in a remarkable degree the conditions of an adequate historical parallel to the Apocalyptic picture here sketched. Not as fulfilments of the prophecy in exact detail, but as indicating some general aspects of the period as having this significance, we note the following:

In A.D. 1512-17, a council was held in Rome, called from the place of its assembly the Church of St. John Lateran the Fifth Lateran Council. At the eighth session of this council, held in December, 1513, a papal bull was issued, in which was a summons to all dissidents from the papal authority to appear before the council at its next session, in the following May, and to show cause for their continued refusal to acknowledge the Pope’s supremacy. When the Council came together in that session, May 5, 1514, no answer appeared to this summons. Not that there were no longer those in Christendom who refused allegiance to the usurped authority of Rome, nor because any one could have imagined that opportunity for a free protest before the Council would have been allowed; not because, joined with the impossibility of a response under such conditions, it was a fact that just at that time there actually was no one ready, like the Wyckliffe and the Huss of a former age, or the Luther who was soon to appear, to give a voice to the spirit of revolt against Rome, which, though widely prevalent, was for the most part nursed in secret. “Throughout the length and breadth of Christendom,” says Elliott and his words are true in the sense just explained “Christ’s witnessing servants were silenced” they appeared as dead. The orator of the session ascended the pulpit, and, amidst the applause of the assembled Council, uttered that memorable exclamation of triumph an exclamation which, notwithstanding the long multiplied anti-heretical decrees of popes and councils, notwithstanding the more multiplied anti-heretical crusade and inquisitorial fires, was never, I believe, pronounced before, and certainly never since: “Jam nemoreclamat, nullus obsistit!” “There is an end of resistance to the papal rule and religion; opposers exist no morel” And again, “The whole body of Christendom is now seen to be subjected to its head, that is, to thee.” Three years and a half later, October 31, 1517, Luther nailed his theses to the Wittenberg church door!

It is undoubtedly true that for some time previous to the meeting of this Fifth Lateran Council, as described, the murderers of God’s people had been especially active, with results of intimidation and the apparent silencing of dissent and protest highly gratifying to the hierarchy. The crusaders against the Albigenses and Waldenses had well-nigh extirpated those troublesome heretics. The measures of the Inquisition in various parts of Europe had succeeded to the utmost wish of those by whom they were carried on. A threatening schism in the papal body itself was healed during the session of this Council. So fully, in view of all, did the members of the Council sympathize in the exultant confidence of their orator that upon the final adjournment they celebrated the triumph which Popery seemed to have achieved in a feast, whose splendour had never in Rome been equalled. It was like the rejoicing, the merrymaking and the sending of gifts of which our prophecy speaks. It is also matter of history that in that same Council there was an emphatic reaffirmation, of the long-standing papal law that the bodies of heretics should be denied all rights of Christian burial; so that here, also, we find almost literal fulfilment of the words: “Do not suffer their bodies to be put in graves.” These conspicuous examples of the application of this law in the exhuming and burning of the bones of Wickliffe, at an earlier date, by command of the Council of Constance, and the direction given by the same Council that the ashes of Huss should be cast into the Lake of Constance, are familiar facts. It may be added that in like manner the ashes of Savonarola were thrown into the Arno, and that it was common for the papal bulls to ordain that the heretics against whom they were fulminated should not only be put to death, but should be denied Christian burial.

Just three and a half years from that time all Europe was ablaze with the Reformation, and the Romanist power has never recovered from the shock it received.

Three things are said in our lesson of the effect of the revival of the witnesses:

1. “Great fear fell on all those who saw the revival” which means that all the Romanist hierarchy trembled when the Reformation fires began to break out in so many places and among so many peoples of Europe.

2. The Romanist hierarchy heard the voice calling the witnesses up to heaven (Rev 11:12 ). Heaven here is not the final abode of the blest, but the apocalyptic heaven, the scene of the vision, and means simply that their enemies witnessed honor and open exaltation conferred of God on these long despised witnesses.

3.Rev 11:13 , means the convulsions which followed the Reformation in which Rome lost and Protestantism won most of France, Switzerland, Germany, Holland, Denmark, Norway, Sweden, England, and Scotland.

We come now to the last of the chapter:

THE SEVENTH ANGEL SOUNDS Having thus disposed of the question: What about the true gospel and what about the true church during the dark ages, the last angel will sound, and will omit only the last woe, we will get to that in Rev 18 , and we will see that woe as it strikes the Papacy.

“And the seventh angel sounded: and there followed great voices in heaven, and they said: The kingdom of the world is be-come the kingdom of our Lord, and of his Christ, and he shall reign for ever and ever. And the four and twenty elders re-presenting the eternal priesthood of Christ’s people], who sat before God on their throne, fell upon their faces and worshipped God, saying: We give thee thanks, O Lord God Almighty, who art and who wast, because thou hast taken thy great power and didst reign. And the nations were wroth, and thy wrath came, and the time of the dead to be judged, and the time to give thy rewards to thy servants the prophets, and to the saints, and to them that fear thy name, the small and the great, and to destroy them that destroy the earth. And there was opened the temple of God that is in heaven, and there was seen in this temple the ark of the covenant, and there followed lightnings and voices and thunders, and earthquake, and a great hail.”

I showed you that the seals gave one panoramic view of the gospel as preached to the end of time, and that the trumpets gave you another panoramic view parallel with it, of the gospel as prayed to the end of time, and so this passage here: “The kingdom of the world is become the kingdom of our Lord, and of his Christ,” shows that the recovered gospel in the Reformation times will never be silenced any more Rome will never be able to shut again that open book! she will never be able to chain that Bible again; she will never be able to stop the onward march of missions that is today reaching the utmost parts of the world, and I would very solemnly impress upon you that it is the Spirit dispensation, and the dispensation of a true church, and the dispensation of a true ministry that will bring about this glorious consummation, which will be more fully discussed when we come to the Millennium in Rev 20 of this book. I want to make this very impressive, because when you talk missions you must talk in faith of their triumph. It is the open restored gospel, and under its power you must preach confidently to any nation, to any king, to any people, and your heart must be assured that by this gospel preached, will every man be saved that is ever to be saved in this world. I will tell you that that is one of the key passages in Revelation: “The kingdom of this world is become the kingdom of our Lord, and of his Christ.” The candlesticks were lighted to illumine the world, and though when in Revelation 2-3 we showed the pitiful imperfections of the churches, we wondered if such instrumentalities could ever enlighten the world, and when we saw the deficiencies of the preachers, we wondered if by men like these the kingdom of this world should ever become the kingdom of our Lord and of his Christ; yet when we saw the heavens opened and what powers were employed there to help the churches and preachers, we no longer wondered. As they preached they conquered; as they prayed they conquered; stricken down as if dead, they revived again and the fire broke out into a greater blaze, and was more widely spread than before. That is the crowd I belong to.

QUESTIONS

1. Give briefly a review of the seals & trumpets, and then tell what questions Rev 10 answers, and what other questions Rev 11 answers.

2. Who is the radiant angel of Rev 10:1 ?

3. The meaning of his posture one foot on the sea and the other on the land?

4. Why the temporary sealing up of the voices of the seven thunders? When and how do they reappear and find record? Where and for similar reasons have we found a temporary silence in a preceding section?

5. State the oath of the angel as wrongly rendered in the common version, and then as better rendered in the Standard Version.

6. (a) To what previous question is the oath a final answer, and (b) compare it with the answer then given, and (c) with what parable is it in agreement, and (d) give Peter’s reason for the delay, and (e) why does this delay seem long to us and only “a little while” to God?

7. Discriminate between the book of Rev 5:1 , and the book of Rev 10:2 , and then (a) tell what this book means, (b) the meaning of eating it, and (c) explain its application to Rev 10:11 .

8. What is measured in Rev 11:1-2 , and what does it mean?

9. (a) In the Old Testament are two measurements somewhat similar to the one in Rev 11:1-2 where are they, and (b) where in this book is another one? (c) Explain their relation to each other, and (d) what is the meaning of this one?

10. (a) How long will this small measure last, and (b) explain the symbolic numbers, forty-two months (Rev 11:2 ), 1,260 days (11:3), and by comparison of Rev 11:2-3 , with Rev 12:6 , prove that “temple” in Rev 11:1 , and the woman in Rev 12:1 , mean the same thing.

11. (a) What is the Old Testament analogue of Rev 11:3-4 , and (b) the two witnesses there, and (c) who are the two witnesses here?

12. Meaning of “prophesying in sackcloth”?

13. Give the historic fulfilment of the death and revival of the witnesses and all the attendant circumstances of Rev 11:7-11 .

14. What is the meaning of Rev 11:12 ?

15. What historical correspondence to Rev 11:13 , showing the effect of the revival of the witnesses?

16. Where will we find the third woe named but not given in Rev 11:14 ?

17. What glorious consummation follows the seventh trumpet, and what parallel in the last synchronous view?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

Ver. 1. Come down from heaven ] Not from the bottomless pit, as Antichrist, that opposite to Christ’s unction and function. Christ cometh down from heaven, 1. By the assumption of our nature. 2. By the preaching of his word. 3. By punishing his enemies. 4. By relieving and delivering his people; and in this last sense chiefly it is here to be understood.

Clothed with a cloud ] Not yet so clearly to be seen and enjoyed by his as when he shall come in the clouds.

A rainbow upon his head ] The effect of the sun shining against a cloud, and is Nuncius foederis et serenitatis, the angel of God’s covenant, and of fair weather.

His feet as pillars of fire ] His meanest members stand out the hottest persecutions. Or, he will burn up his enemies as chaff and stubble.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 11 .] THE VISION OF THE LITTLE BOOK. 1 4 . Introductory . And I saw another strong angel ( , perhaps in allusion to the many which have been mentioned: but seeing that the epithet occurs in the mention of the angel who cried out in reference to the sealed book, ch. Rev 5:2 , and that the present angel’s errand also regards a book, we can hardly help taking with both substantive and adjective, and referring it to that first in ch. Rev 5:2 . And this consideration may serve to introduce the assertion, to me hardly admitting of a doubt, that this angel is not, and cannot be, our Lord himself. Such a supposition would, it seems to me, entirely break through the consistency of apocalyptic analogy. Throughout the book, as before observed, on ch. Rev 8:3 , angels are the ministers of the divine purposes, and the carriers out of the apocalyptic course of procedure, but are every where distinct from the divine Persons themselves. In order to this their ministry, they are invested with such symbols and such delegated attributes as beseem in each case the particular object in view: but no apparent fitness of such symbolical investiture to the divine character should induce us to break through the distinction, and introduce indistinctness and confusion into the book. When St. John means to indicate the Son of God, he indicates Him plainly: none more so: when these plain indications are absent, and I find the name used, I must take leave to regard the agent as distinct from Him, however clothed, for the purposes of the particular vision, with His delegated power and attributes) descending out of heaven (the place of the Seer yet continues in heaven: see below, Rev 10:8-9 ), clothed with a cloud (as a messenger of divine judgment: see ch. Rev 1:7 ), and the rainbow upon his head ( the well-known, ordinary, rainbow: indicating, agreeably with its first origin, God’s covenant of mercy. See note on ch. Rev 4:3 . On the accus. after at the first mention of superposition, see note, ch. Rev 4:2 ), and his face as the sun (indicating the divine glory with which he was invested: see ch. Rev 1:16 , Rev 18:1 ; and compare Luk 9:26 ), and his feet as pillars of fire (see ch. Rev 1:15 . The symbols with which this angel is accompanied, as those which surrounded the throne of God in ch. Rev 4:2 ff., betoken judgment tempered with mercy, the character of his ministration, which, at the same time that it proclaims the near approach of the completion of God’s judgments, furnishes to the Seer the book of his subsequent prophecy, the following out of God’s purposes of mercy), and having in his hand (his left hand, by what follows, Rev 10:5 ) a little book (the diminutive has been taken by some to point to the subsequent eating of the book by the Apostle: so Eichhorn: but Dsterd. remarks that if so, even the would be too large: by others, to the size relatively to the angel: so Bengel. But the most natural reason for its use is to be found by comparison with the of ch. 5 ff. That was the great sealed roll of God’s purposes: this (see below) but one portion of those purposes, which was to be made the Seer’s own for his future prophesyings. The form is not found in Greek writers: the diminutive is , used by Aristoph. frag. (in Julius Pollux, vii. 210. See also Phot [105] Bibl. p. 142). On the signification, &c., of this little book or roll, see below Rev 10:8 , notes) open. And he placed his right foot on the sea, and his left on the earth, and cried with a loud voice as a lion roareth (the whole imagery represents the glory and majesty of Him whose messenger this angel is: and is to be taken literally in the vision, the earth meaning the earth; the sea, the sea: and the description of the loudness of the voice being simply thus descriptive). And when he cried, the seven thunders (it is probable that the art. is prefixed because, like the seven stars, churches, seals, trumpets, and vials, these seven thunders form a complete portion of the apocalyptic machinery: and having no other designation, for the very reason that their meaning is not revealed, they are thus designated, as “ the seven thunders ”) spoke their (no further stress on , than as it belongs to the peculiar character of the utterances of these thunders. They were to be concealed, remaining unwritten: and this fact, I conceive, reflects back a tinge on the possessive genitive, making it so far emphatic: the voices were, and remained, : not shared by being perpetuated) voices. And when the seven thunders spoke, I was about to write (in obedience to the command in ch. Rev 1:19 ): and (not, “ but :” as I was about to write, a new circumstance arose) I heard a voice out of heaven (from which it does not follow that the Seer is on earth, any more than in ver.1) saying, Seal up the things which the seven thunders spoke, and do not write them (cf. the contrary command, ch. Rev 22:10 . Many speculations have been raised as to the purport of the utterances of the seven thunders, and the reason for concealing them. From the very nature of the case, these must be utterly in vain. The wisdom of Him who signified this Revelation to His servant John, has not seen fit to reveal these things to us. But the very nature of the case also convicts some of these speculations of error. The thunders, e. g., did not speak “humanum excedentia captum” as Ewald, seeing that not only did St. John understand their utterances, but he was about to write them down for others to read, as intelligible to them also. Again, they were not any utterances of mere human device. They were spoken by command of the great angel, as Rev 10:3 necessarily implies: they in common with the seals, trumpets, and vials, form part of the divinely-arranged machinery of the Apocalypse. It is matter of surprise and grief therefore, when we find historical interpreters of our day explaining them of the papal anathemas of the time of the Reformation. Elliott, vol. ii. p. 100 ff. It seems to me that no interpretation could be more unfortunate none more thoroughly condemnatory of the system which is compelled to have recourse to it. For, merely to insist upon one point, if it were so, then the Apostle sealed the utterances in vain, for all know what those thunders have uttered: then the command should have run . , as in Dan 12:4 , instead of an absolute command as here. Thus much we may infer; from the very character of thunder, that the utterances were of fearful import: from the place which they hold, that they related to the church. from the command to conceal them, first, encouragement, that God in His tender mercy to His own does not reveal all His terrors: secondly, godly fear, seeing that the arrows of His quiver are not exhausted, but besides things expressly foretold, there are more behind not revealed to us).

[105] Photius, Bp. of Constantinople, 858 891

Fuente: Henry Alford’s Greek Testament

CH. Rev 10:1 to Rev 11:14 .] EPISODICAL AND ANTICIPATORY. As after the sixth seal, so here after the sixth trumpet, we have a passage interposed, containing two episodes, completing that which has been already detailed, and introducing the final member of the current series. But it is not so easy here as there, to ascertain the relevance and force of the episodes. Their subjects here seem further off: their action more complicated. In order to appreciate them, it will be necessary to lay down clearly the point at which we have arrived, and to observe what is at that point required.

The last vision witnessed the destruction of a third part of the ungodly by the horsemen from the East, and left the remainder in a state of impenitent idolatry and sin. Manifestly then the prayers of the saints are not yet answered, however near the time may be for that answer. If then this Episode contains some assurance of the approach of that answer in its completeness, it will be what we might expect at this point in the series of visions.

At the same time, looking onwards to the rest of the book, we see, that as out of the more general series of visions at the opening of the seals, affecting both the church and the world, there sprung a new and more particular series of the trumpets, having reference to one incident in the former vision, and affecting especially the “inhabiters of the earth,” so if now the gaze of prophecy once more turns to the church and her fortunes, and the Apostle receives a new commission to utter a second series of prophecies, mainly on that subject, it will also be no more than what we might fairly look for.

Again: if the episodical vision in its character and hue partakes of the complexion of the whole series of trumpet-visions, and, as regards the church, carries a tinge of persecution, and of the still crying prayer for vengeance, not yet fully answered, while at the same time it contains expressions and allusions which can only be explained by reference onward to the visions yet to come; this complex character is just that which would suit the point of transition at which we are now standing, when the series of visions immediately dependent on one feature in the opening of the seals is just at its end, and a new one evolving the other great subject of that general series is about to begin.

Now each one of these particulars is found as described above. For 1) the angel of ch. 10 declares, with reference to the great vengeance-burden of the whole series of the trumpet-visions, respecting which the souls of the martyrs had been commanded , ch. Rev 6:11 , that , but that in the days of the seventh angel, when he is about to blow, the whole mystery of prophecy would be fulfilled.

2) The same angel gives to the Seer the open little book, with a distinct announcement that he is to begin a new series of prophecies, and that series, by what immediately follows, ch. Rev 11:1 ff., evidently relating to the church of God in an especial manner.

3) The whole complexion of the episodical vision of the two witnesses, ch. Rev 11:3 ff., is tinged with the hue which has pervaded the series of trumpet-visions, from their source in ch. Rev 6:9-11 , viz. that of vengeance for the sufferings of the saints: while at the same time allusions occur in it which are at present inexplicable, but will receive light hereafter, when the new series of visions is unfolded. Such are the allusions to , ch. Rev 11:7 , and to , Rev 11:8 .

With these preliminary considerations, we may, I think, approach these episodical visions with less uncertainty.

Fuente: Henry Alford’s Greek Testament

Rev 10:1 . , referring to Rev 10:2 , where another strong angel was mentioned, also in connexion with a book. The position of the seer is implied (since Rev 8:2 ?) to be no longer in heaven ( cf. Rev 10:4 ; Rev 10:8 ), but on earth, as the gigantic angel of light descends to him. The face and feet are described in stereotyped fashion. In Ezekiel’s description of God (Eze 1:28 ) the appearance of a rainbow surrounds the divine throne, as an element of the theophany in nature. Here also it is an sthetic detail. Suetonius describes ( Vit. Aug. 95) Augustus seeing suddenly “in a clear and bright sky a circle, like a rainbow in heaven, surrounding the sun’s disc”.

Fuente: The Expositors Greek Testament by Robertson

Revelation Chapter 10

Chapter 10 in the Trumpets answers to Rev 7 in the Seals. It forms an important parenthesis, which comes in between the sixth and seventh Trumpets, just as the securing chapter (7) came in between the sixth and seventh Seals: so orderly is the Apocalypse. “And I saw another strong angel coming down out of the heaven, clothed with a cloud, and the rainbow [was] on his head, and his countenance as the sun, and his feet as pillars of fire, and having in his hand a little open book. And he set his right foot on the sea, and the left on the earth, and cried with a loud voice as a lion roareth. And when he cried, the seven thunders uttered their own voices. And when the seven thunders spoke, I was about to write; and I heard a voice out of the heaven saying Seal the things which the seven thunders uttered, and write them not.”

Thus we have again the Lord in angelic appearance. As before in high-priestly function, He is the angel here with royal claim. A mighty angel comes down out of the heaven, the source of His action, clothed with a cloud, the special sign of Jehovah’s majesty (Isa 19:1 ): none but He has the title to come thus clothed. Further, the rainbow is on His head. He occupies Himself with divine mercy toward the creation. It is not now a question of round the throne; here is a step taken in advance. He approaches the earth, and He asserts His indisputable claim to all creation as that which is His right. “And his face was as the sun,” with supreme authority; “and his feet as pillars of fire,” with firmness of divine judgment. “And he had in his hand a little book open; and he set his right foot on the sea, and his left on the earth, and cried with a loud voice, as a lion roareth.” And the seven thunders answered on Jehovah’s part; the God of glory fully asserts His title. It is no sealed-up book now, but a little one and open: sea or earth are alike His. John was going to write what the thunders said, but is forbidden. The disclosures were to be sealed; but there was to be no more delay.

“And the angel whom I saw stand on the sea and on the earth lifted up his right hand unto the heaven, and swore by him that liveth unto the ages of the ages, who created the heaven and the things that therein are, and the earth and the things that therein are, and the sea and the things that are therein, that there should be no longer delay; but in the days of the voice of the seventh angel, when he is about to sound trumpet, the mystery of God also is finished, as he announced the glad news to his own bondmen the prophets.” There was no more to be any lapse of time allowed. God would terminate the mystery of His present seeming inaction in the public government of the earth. Now He may allow the world, with slight check, to go on in its own way. Men may sin, and, as far as direct intervention is concerned, God appears not, whatever be the interferences exceptionally. But the time is coming when God will surely visit sin, and this immediately and effectually when no toleration can be for anything contrary to Himself. Such is the blessed age to which all the prophets look onward; and the angel here swears that the time is approaching. There is going to be no more delay; but in the days of the voice of the seventh angel, when he shall sound trumpet as he is about to do, the mystery of God also should be completed (lit. “and was finished the,” etc.). The mystery here is, not Christ and the church, but God’s allowing evil to go on in its present course with apparent impunity. Its end is now anticipated. His direct reign is at hand (Rev 11:15 ).

“And the voice which I heard out of the heaven [was] again speaking with me and saying, Go, take the little book that is open in the hand of the angel that standeth on the sea and on the earth. And I went off unto the angel, saying to him to give me the little book. And he saith to me, Take and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. And I took the little book out of the hand of the angel, and ate it up; and it was in my mouth sweet as honey; and when I had eaten it, my belly was made bitter. And they say [or, he saith] to me, Thou must prophesy again as to peoples and nations and tongues and kings many.” The meaning of this soon appeals more clearly. There is a kind of appendix of prophecy where he renews his course for especial reasons. It is what may be called the second volume of “the things which are about to be after these,” and begins with Rev 12 and onward.

Meanwhile notice the evident contrast between the little book which the prophet here takes and eats, and the great book we have seen already sealed up with seven seals. It was sweet as honey to the taste that the true and all-worthy King should reign; but how bitter to the feelings that judgment unsparing should fall on the mass of the Jews, and yet more on proud Christendom, both apostate and worse. Why a little book? and why open? A little book, because it treats of a comparatively contracted sphere, already familiar in the prophets; and open, because things are no longer described in the mysterious guise in which the Seals and yet more the Trumpets arrayed them. All is going to be plain for what comes out here. Is it not the case accordingly in Rev 11 ? The language is ordinary, with figures rather than symbols.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Rev 10:1-7

1I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; 2and he had in his hand a little book which was open. He placed his right foot on the sea and his left on the land; 3and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. 4When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, “Seal up the things which the seven peals of thunder have spoken and do not write them.” 5Then the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven, 6and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there will be delay no longer, 7but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets.

Rev 10:1 “I saw another strong angel coming down out of heaven” Notice that John is back on earth after the vision of Revelation 4-5 (if John’s call to heaven in Revelation 4 was the rapture of the church, is this the fall of the church?). This angel is described in terms which apply to YHWH in the OT and to Christ in Rev 1:12-20. Because of this, many have asserted that this is Christ Himself. However, this is doubtful for the following reasons:

1. Christ is never called an angel in Revelation

2. there are other mighty angels listed in Revelation (cf. Rev 5:2; Rev 18:21)

3. this angel will swear by God in Rev 10:6, which is inappropriate for Christ

4. there is an angel in Daniel 10 who is also described in similar terms.

This elaborate description may contrast this angel of light with the angel of the abyss in Revelation 9. As the angel in Revelation 9 was directed, this angel is self-directed. This may be an allusion to the powerful angel of Dan 10:5-6 or to Michael, the archangel of Israel in Dan 10:13; Dan 12:1.

“clothed with a cloud” In the OT clouds were the unique transportation of deity (cf. Psa 97:2; Psa 104:3; Dan 7:13; Act 1:9).

“and the rainbow was upon his head” Many see this as an allusion to Rev 4:3 and therefore another title of power and authority reminiscent of deity. The allusion may go back to Eze 1:28, where a rainbow is the portable throne/chariot of YHWH.

“his face was like the sun” This follows the description of Christ found in Rev 1:16 (cf. Mat 17:2).

“his feet like pillars of fire” This description is also similar to Christ in Rev 1:15.

Rev 10:2 “he had in his hand a little book which was open” There has been much discussion about this little book. Some see it as the little book of Rev 5:1, now opened, but two different Greek words are used (Rev 5:1, biblion; Rev 10:2, biblaridion). Others see it as related to Eze 2:8 to Eze 3:14. Since this is an angel and not Christ, Ezekiel is the best allusion.

“He placed his right foot on the sea and his left on the land” The size of the angel speaks of a universal message. The rabbis (in the Talmud) discussed an angel named Sandelfon, whose enormous height was the same as the distance of 500 miles taller than other angels (cf. Hagigah 13b).

Rev 10:3 “he cried out with a loud voice, as when a lion roars” This term “roars” (mukaomai) is usually used for the voice of oxen (a low bellow). However, it seems appropriate given that this is an allusion to the OT passages where God spoke as a lion (cf. Jer 25:30; Hos 11:10; Joe 3:16; Amo 3:8).

“the seven peals of thunders uttered their voices” The identity of these seven thunders is disputed. This could be:

1. an allusion to the seven “voices” of God in Psa 29:3-9

2. parallel to the seven seals and seven trumpets, which were cycles of God’s judgment on unbelievers (cf. Rev 8:5; Rev 11:19; Rev 16:18) for the purpose of redemption

3. a sound coming from God’s throne (cf. Rev 4:5)

4. it may also relate to the seven spirits of God (cf. Rev 1:4; Rev 4:5; Rev 5:6 from Isa. 11:22)

Rev 10:4 “Seal up” There are several places in the Bible where someone has received a revelation from God but could not reveal it. Two of these are (1) Daniel (cf. Dan 8:26; Dan 12:4; Dan 12:9) and (2) Paul (cf. 2Co 12:4). However, this is a very surprising statement. John is told to write what he sees (cf. Rev 1:11; Rev 1:19; Rev 14:13; Rev 19:9; Rev 21:5). John is told in Rev 22:10 that the words of this prophecy are not to be sealed up. It must refer to this message alone!

Rev 10:5 “lifted up his right hand to heaven” This is a gesture for oath-taking (cf. Gen 14:22; Exo 6:8; Num 14:30; Deu 32:40; Eze 20:15; Eze 20:28; Dan 12:7). The form of this oath is very striking in its titles for God.

Rev 10:6 “Him who lives forever and ever” This characterization of God recalls His two most common OT names:

1. YHWH from the Hebrew verb “to be” (cf. Exo 3:14). “I Am that I Am” was the covenant name for deity; it emphasized God as Savior and Redeemer (cf. Gen 14:19; Exo 20:11; Neh 9:6; Psa 146:6).

2. Elohim, which was used of God in Genesis 1 as creator, sustainer, and provider of everything on earth (cf. Gen 14:19; Exo 20:11; Neh 9:6; Psa 146:6).

This oath is a way of asserting the trustworthiness of the angel’s message.

“there will be delay no longer” This may be a response to the question of the martyrs in Rev 6:10. It is literally “that time (chronos) no longer shall be.” The concept of time is very fluid in this book for several reasons.

1. There are two different Greek words that express time

a. chronos, the passing of time (cf. Rev 10:6)

b. kairos, a special time, season, or event (cf. Rev 1:3; Rev 11:18; Rev 12:12; Rev 12:14).

2. There are several idioms used:

a. “the things which must shortly take place” (cf. Rev 1:1; Rev 22:6)

b. “the time is near” (cf. Rev 1:3; Rev 3:11; Rev 22:10)

c. “I am coming quickly” (cf. Rev 2:5; Rev 2:16; Rev 22:7; Rev 22:12; Rev 22:20)

d. “I will come like a thief” (cf. Rev 3:3; Rev 16:15)

All of these speak of immediacy (see Special Topic at Rev 1:3). However, some passages speak of a delay (cf. Rev 6:11; Rev 10:6; Rev 14:13). Another idiom is that the day of judgment and rewards has arrived, “it is done” (cf. Rev 16:17; Rev 21:6) or “the time has come” (cf. Rev 11:18; Rev 20:12).

This fluidity has been exploited by the differing interpretive systems to emphasize a certain aspect of time (first century, every age, or last generation). The solemn oath of the angel is that the end-time events must now begin. The prayers of the martyrs have been answered! Revelation must be interpreted in light of its first readers (see John Bray, Matthew 24 Fulfilled).

Rev 10:7

NASB”the mystery of God is finished”

NKJV”the mystery of God would be finished”

NRSV”the mystery of God would be fulfilled”

TEV”God will accomplish his secret plan”

NJB”the mystery of God will be fulfilled”

The term has several connotations.

1. Paul uses it often to refer to God’s eternal plan of the redemption of Jews and Gentiles through faith in Christ (cf. Eph 2:11 to Eph 3:13, see Special Topic at Rev 4:1).

2. Revelation often refers to a mystery about part of a vision (cf. Rev 1:20; Rev 17:5; Rev 17:7).

3. In Rev 10:7 it refers to God’s eternal plan of redemption, as Paul did in Rom 16:25-26 and Eph 2:11 to Eph 3:13.

It is possible that John took this term from Daniel, particularly chapter 2 (cf. Dan 2:18-19; Dan 2:27-30; Dan 2:47). If so, it refers to God’s ability to reveal His actions. God is knowledgeable of and in control of all history.

SPECIAL TOPIC: MYSTERY IN THE GOSPELS

“the prophets”

SPECIAL TOPIC: OLD TESTAMENT PROPHECY

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

saw. App-133.

another. App-124. The term shows him to be not one of the “seven”.

mighty See Rev 5:2.

come = coming.

heaven. See Rev 3:12.

cloud. Compare Rev 1:7. Psa 18:11; Psa 104:3. Isa 19:1. Mat 24:30. 1Th 4:17.

a = the.

rainbow. See Rev 4:3.

was. Omit.

Fuente: Companion Bible Notes, Appendices and Graphics

CH. Rev 10:1 to Rev 11:14.] EPISODICAL AND ANTICIPATORY. As after the sixth seal, so here after the sixth trumpet, we have a passage interposed, containing two episodes, completing that which has been already detailed, and introducing the final member of the current series. But it is not so easy here as there, to ascertain the relevance and force of the episodes. Their subjects here seem further off: their action more complicated. In order to appreciate them, it will be necessary to lay down clearly the point at which we have arrived, and to observe what is at that point required.

The last vision witnessed the destruction of a third part of the ungodly by the horsemen from the East, and left the remainder in a state of impenitent idolatry and sin. Manifestly then the prayers of the saints are not yet answered, however near the time may be for that answer. If then this Episode contains some assurance of the approach of that answer in its completeness, it will be what we might expect at this point in the series of visions.

At the same time, looking onwards to the rest of the book, we see, that as out of the more general series of visions at the opening of the seals, affecting both the church and the world, there sprung a new and more particular series of the trumpets, having reference to one incident in the former vision, and affecting especially the inhabiters of the earth, so if now the gaze of prophecy once more turns to the church and her fortunes, and the Apostle receives a new commission to utter a second series of prophecies, mainly on that subject, it will also be no more than what we might fairly look for.

Again: if the episodical vision in its character and hue partakes of the complexion of the whole series of trumpet-visions, and, as regards the church, carries a tinge of persecution, and of the still crying prayer for vengeance, not yet fully answered,-while at the same time it contains expressions and allusions which can only be explained by reference onward to the visions yet to come; this complex character is just that which would suit the point of transition at which we are now standing, when the series of visions immediately dependent on one feature in the opening of the seals is just at its end, and a new one evolving the other great subject of that general series is about to begin.

Now each one of these particulars is found as described above. For 1) the angel of ch. 10 declares, with reference to the great vengeance-burden of the whole series of the trumpet-visions, respecting which the souls of the martyrs had been commanded , ch. Rev 6:11,-that , but that in the days of the seventh angel, when he is about to blow, the whole mystery of prophecy would be fulfilled.

2) The same angel gives to the Seer the open little book, with a distinct announcement that he is to begin a new series of prophecies, and that series, by what immediately follows, ch. Rev 11:1 ff., evidently relating to the church of God in an especial manner.

3) The whole complexion of the episodical vision of the two witnesses, ch. Rev 11:3 ff., is tinged with the hue which has pervaded the series of trumpet-visions, from their source in ch. Rev 6:9-11, viz. that of vengeance for the sufferings of the saints: while at the same time allusions occur in it which are at present inexplicable, but will receive light hereafter, when the new series of visions is unfolded. Such are the allusions to , ch. Rev 11:7, and to , Rev 11:8.

With these preliminary considerations, we may, I think, approach these episodical visions with less uncertainty.

Fuente: The Greek Testament

We have been going through the trumpet judgments; the catastrophes that they have brought upon the earth. Now, for a moment we leave the trumpet judgments after the sounding of the sixth, and before we read of the events at the sounding of the seventh, John gives us now a little insight into a yet future event, and that is the coming of Jesus Christ to the earth to claim that which He purchased.

Jesus paid the price of redemption. He redeemed the world so that it would be God’s once again. It was originally God’s by creation. God gave it to man. Man gave it to Satan, so that Satan is called by Jesus, “the prince of this world,” by Paul, “the God of this world.” Satan offered the world to Jesus, if He would only bow down and worship him. But Jesus came to redeem the world, but the price was His life, the shedding of His blood. So, we are redeemed not with corruptible things such as silver and gold, but with the precious blood of Jesus Christ. But yet, He has not taken possession of His purchased possession.

In Roman eight, Paul tells us that “all of creation is groaning and travailing together until now, waiting for the manifestation of the sons of God to wit the redemption of our bodies.” Redemption is not yet complete. But in the mean time, Paul told the Ephesians that God has sealed us with the Holy Spirit, which is the earnest of our inheritance, until the redemption of the purchased possession.

In Hebrews, the writer said that God has put all things in subjection under Him, but we do not yet see all things in subjection. The world is still in rebellion against Him. It hasn’t been brought yet into His power under His reign. Now, God has put all things under Him, but we don’t yet see them there, but we do see Jesus who was made a little lower than the angels for the suffering of death, crowned with glory and honor.

So, we and all creation groan together waiting, travailing for that glorious day when the Lord will come and claim that which He purchased, that which belongs to Him. Yes, we rejoice in the Holy Spirit now and the power of the Spirit in our life, which sustains and keeps us until that day that He comes. But we are really waiting anxiously for the full redemption and for the Lord to reign. That has been our prayer. “Thy kingdom come; Thy will be done in this earth, even as it is in heaven.”

Now, chapter ten gives us a little insight into that coming of the Lord to establish now the fact that the earth is His and to begin His reign. The earth is the Lord’s and the fullness thereof, and all they that dwell therein. And God said unto Him, “Ask of Me, and I will give you the heathen for thine inheritance and the utter most part of the earth for thy possession,” Psa 2:1-12 . So, here He comes to possess that which He purchased.

And I saw another mighty angel ( Rev 10:1 )

The word angel is messenger.

I saw another mighty angel coming down from heaven ( Rev 10:1 ),

His description would be that of Jesus Christ.

clothed with a cloud ( Rev 10:1 ):

“Behold, He cometh with the clouds, and every eye shall see Him and they also which pierced Him shall mourn”( Rev 1:7 ). So, He is coming with the clouds.

clothed with a cloud: and a rainbow was upon his head ( Rev 10:1 ),

The rainbow was the covenant of God, which is about the throne of God, is now about the head.

and his face was as it were the sun ( Rev 10:1 ),

As we read in the first chapter of Revelation, John’s description of Jesus,

and his feet as pillars of fire [also in chapter one]: And he had in his hand a little book that was now open ( Rev 10:1-2 ):

Remember this scroll that was in heaven, or book with seven seals. No man was worthy to take the scroll or loose the seals. We found that it was the title deed to the earth. Now, having opened the seven seals, the book is now open. He comes with the open book in His hand, the book of authority, the right and title to the earth, which He has purchased by His blood.

The little book that was open:

he set his right foot upon the sea, and his left foot upon the earth, and he cried with a loud voice, as when a lion roars: and when he had cried, seven thunders uttered their voices ( Rev 10:2-3 ).

Now, this glorious shout of the Lord, the shout of triumph, the shout of victory. I can hardly wait. Comes with a shout of victory, and this is recorded actually in many of the Old Testament prophecies, this coming with a shout, Jer 25:1-38 , there in verse Rev 10:30 , “The Lord shall roar from on high, and utter His voice from His Holy habitation. He shall mightily roar upon His habitation. He shall give us a shout as those who tread grapes against all of the inhabitants of the earth.”

In Hos 11:10 ,Hosea also makes reference to it. “They shall walk after the Lord, He shall roar like a lion, and when He shall roar then the children shall tremble from the west.” And in the book of Joe 3:16 ,we are told, “The Lord shall roar out of Zion and utter His voice from Jerusalem, and the heavens and the earth shall shake, but the Lord will be the hope of His people and the strength of the children of Israel. And Amos also makes mention of it, “and He cried with a loud voice, as when a lion roars.”

And when he cried, the seven thunders had uttered their voices [Now John said when the seven thunders had uttered their voices], I was about to write ( Rev 10:4 ):

That is what the voices said.

and I heard a voice from heaven saying to me, Seal up those things which the seven thunders uttered, and don’t write them ( Rev 10:4 ).

So, we don’t know what the seven thunders uttered. We’ll have to wait for that. So, God has left some of the things unspoken of the future. And just what are uttered by the seven thunders is something that we just don’t know, and any attempt to declare what has been uttered or even to speculate is wrong. Whether or not they be judgments or blessings or whatever, we can’t even speculate on this. We just don’t know. Where the Bible is silent, it is best that we remain silent and not try to guess. The Lord said to John to just seal it up and don’t write those things. So, we’ll find out one of these days.

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and he swore by him that lives for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be no longer a delay ( Rev 10:5-6 ):

Time no more is literally a delay no more. We have been waiting. The church has been waiting for the Lord to come and establish His kingdom. The Bible encouraged us to patience in our waiting. “Have patience brethren,” James said, “establish yourselves. For the Lord is waiting for the perfect, or complete, fruit of harvest.”

Peter said that this delay of the Lord would cause some people to scoff. “And in the last days scoffers will come saying where is the promise of His coming. Since our fathers have fallen asleep all things continue as they were from the beginning”( 2Pe 3:4 ). But Peter said, “God is not slack concerning His promises as some men count slackness, but a day is as a thousand years to the Lord and a thousand years is as a day, and know ye that this delay is for redemption purposes, that more people might come in and be a part of the body of Christ”( 2Pe 3:9 ).

So the Lord, it would seem to us, has delayed His coming, but He has a purpose in it. But even as the Lord waited patiently during the days of Noah for a hundred years before He sent the flood, so the Lord waits patiently now. But the day of the Lord, Peter said, “shall come.” You can be sure of it. So, at this point there is the declaration there is to be no longer a delay.

Now, there are some who object to the angel being identified as Christ because of this verse, the fact that he swore by Him who lives for ever and ever who created the heaven and the things and so forth, and the lesser swears by the greater. And Christ being the creator, why would He then swear by Him that creates? Well, we are told in Hebrews that God, because He wanted to establish His promises, because He could swear by no greater, swore by Himself saying, “In blessing, I will bless thee”( Heb 6:14 ).

Now, a man many times, to establish the credibility of his word, will take an oath. “I swear by my mother’s honor.” “I swear on a Bible.” And man will take an oath in order to establish the credibility of his word, and he swears by something higher than himself. You wouldn’t say, “I swear by my pet dog”. Your dog may be a liar. So, you swear by something higher than yourself.

Now, when God wishes to establish an oath, a promise with an oath, He can’t swear by any higher, so He swears by himself, we are told in Hebrews. So, I find no difficulty in this swearing by Him, because again being the Lord, He can swear by no higher, so He swears by Himself that this is it. There shall be a delay no longer. That the time has come for the establishing of the kingdom and there will be no more delay. This does not mean that time no more, as far as watches, clocks, days, months, almanacs, and so forth. It means that there is to be no more delay before the kingdom is established.

In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God will be complete, as he hath declared to his servants the prophets ( Rev 10:7 ).

Now, as we go back to God’s declarations to the servants, the prophets, we find that God has promised the glorious kingdom that shall come, God’s kingdom upon the earth, and the wonders and the glories of that kingdom as the lion and the lamb will lie down together, a little child shall lead them. The lion will eat straw like the ox” ( Isa 11:6-7 ). And there are just so many things. The lame will leap for joy. The blind will behold the glory, and the dumb will sing forth praises unto God. Just the glorious restoration of the earth.

You see, you do not see the world that God created, nor do you see the world that God intended. The heavens declare the glory of God; the earth shows forth His handy work. Day unto day they utter their speech; night unto night their voice goeth forth. There is not a speech nor a language, where their voice isn’t heard. God intended that man would come to the knowledge of Him through nature.

Rational man looking at nature is brought to the awareness and the consciousness of God. Irrational man worships nature, rather than the creator of nature. But a rational man in looking at creation is brought to the consciousness of God. But living in a highly urbanized area, the fields are covered with buildings or with black asphalt or freeways, and the flowers and trees are destroyed, are placed by the works of man’s hands. The skies become polluted and clouded with the smoke of man’s industry, the pollutants that are placed in the air, so that we don’t see the crystal blue skies too often, only after a rain or strong wind.

So, God’s message to man becomes muddled. We don’t really understand God, as He would have us to understand Him through nature any more. Man loses the consciousness of God, as he becomes all absorbed in the works of man and the works of man’s hands. And we lose that awareness and consciousness and awe of the creator. That is why it is so helpful to take a vacation. It is so helpful to go to the beach or go to the mountains or go skiing. It is good for you. If nothing else, it allows you to see nature in a purer form. And as you see it, God can speak to you of His existence.

I have no argument with a man that says, “I find God in nature.” I do too. He has revealed himself in nature. But we must realize that even nature itself is not what God intended it to be. It is not as God created it. God did not intend that our water supplies become so polluted. God did not intend that the atmosphere become so polluted. That is all the result of man, and man’s works. So, we don’t get a clearer picture of God from nature any longer, but it will be restored. You will see the world as God intended it to be.

Man is fallen. Man is governed basically by greed, and thus, he is not as interested in his neighbor. He isn’t so concerned in the welfare of others. He is concerned with his own welfare, and thus, we do not see man as God intended him to be and man to live. We see the greed of man as he seeks to hoard for himself and take from others. And we see those then that are deprived because of the greed of others. Those that have money and spend it lavishly upon themselves and buy dresses for twenty-three thousand dollars or some ridiculous stupid thing. They wear diamonds that cost one hundred thousand dollars. It is ridiculous when people are in such need. So, you don’t see man living as God intended man to live, the sharing of the resources, but we will when His kingdom comes. We will see then what God intended the earth to be and we will see how God intended man to live.

“In the days of the voice of the seventh angel, when he shall begin to sound, then mystery of God will be complete, as he has declared to His servants the prophets.”

And the voice which I heard from heaven spake unto me again, and he said, Go and take the little book that is open in the hand of the angel which stands upon the sea and upon the earth. And I went unto the angel, and I said unto him, Give me the little book. And he said unto me, Take it, eat it up; and it shall make thy belly bitter, but it will be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter ( Rev 10:8-10 ).

The idea is to devour the book, devour the contents. And we sometimes use that term, “Well, he really devoured that book.” In reading it, glorious what is going to be, glorious when the kingdom comes, glorious when Christ lays claim to that which he purchased, but the bitterness is the awful convulsions that the earth will have to go through before the kingdom comes. So, when you read the things that took place when the seals were broken, the judgments that came upon the earth, that is a bitter pill, but the sweetness of course is the hope of that kingdom when it is established. The fact that He has taken His power and now reigns.

Then he said unto me [that is to John], You must prophesy again before many people, and nations, and tongues, and kings. “

Fuente: Through the Bible Commentary

Rev 10:1. , and) From ch. Rev 10:1, to ch. Rev 11:13, is a remarkable passage, in which there is a foretaste of the awful trumpet of the seventh angel. For while the dragon is even yet in heaven, and the beast with seven heads and the beast with two heads are about to ascend out of the sea and the earth, nor does there appear to be any end of calamities in the world: an angel, whom Cluver, T. iii. f. 4, acknowledges to be a created angel, lays his right hand upon heaven, his right foot upon the sea, and his left upon the earth, showing, and affirming by an oath, that all these enemies [however they may rage, namely, the dragon in heaven, the beast in the sea and upon the earth.-V. g.], should notwithstanding be removed within a Chronus. [The heaven, he implies by his action, the earth and sea, belong to GOD, the Creator (Rev 10:6), and continue so.-V. g.] This passage has two parallel parts: ch. Rev 10:1-7, and Rev 10:8, ch. Rev 11:13. Whence also the two periods, time-no longer [no whole period any longer], and, a multitude of kings, are parallel: ch. Rev 10:6; Rev 10:11. Both periods begin before the close of the second woe, ch. Rev 11:14 : but, when they have once begun, they extend themselves far in a continued course to the very trumpet of the seventh angel, as far as that great goal, respecting which, ch. Rev 12:14. Therefore, on account of the continued connection with those circumstances, which precede the rising of the beast out of the sea, many things are here represented, without any interruption of the order of the book, which occur again at a much later portion of the book. Thus the consummation of the wrath of God, ch. Rev 15:1, precedes the joyful consummation of the mystery of God, ch. Rev 10:7 : and this consummation is pointed out as future even in ch. Rev 17:17. The ascent of the beast out of the bottomless pit, ch. Rev 11:7, is still future even in ch. Rev 17:8. That earthquake, by which the great city is divided into three parts, ch. Rev 16:19, precedes this earthquake, by which a tenth part of the same city falls, and the remnant are converted: ch. Rev 11:13. This observation is sure, and very necessary; and by its aid many and great errors, which are everywhere to be met with, are avoided.- ) In the Septuagint, the pillar, by which the Israelites were led by night in the wilderness, is called . The feet of this angel, like pillars, were parallel as he stood; and round, of equal rotundity, as far as the sole. Comp. Eze 1:7.

Fuente: Gnomon of the New Testament

Rev 10:1-11

SECTION SIX

REVIVAL OF TRUE CHRISTIANITY

Rev 10:1 to Rev 11:14

Preliminary Note: In the first four trumpet visions we saw the overthrow of pagan Rome–a work finished in A.D. 476 ; in the fifth and sixth the Mahometan scourge and the destruction of the Greek or Eastern Empire–completed in the taking of Constantinople in A.D. 1453; the seventh trumpet, which is the announcement of the end of the world, is recorded in Rev 11:15-18. The things pictured in this section, 10:1 to 11:14, come between the sixth and seventh trumpets. This must be the time that includes the restoration of genuine Christianity. Departures from true teaching began early, grew rapidly after the Roman Emperor, Constantine, recognized Christianity as the true religion. The selection of a universal bishop (pope) in the sixth century made a complete apostasy. Something more than eight centuries till the fall of Constantinople did not improve the church as 9:20 and 21 show. The visions of this section were intended to encourage Christians then that truth would be restored; and to assure us, through the facts of history, that it has been.

1. THE LITTLE BOOK EPISODE

Rev 10:1-11

1 And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; –In this vision John sees an angel coming down from heaven to earth. Like the one mentioned in 5:2, this one is a “strong” angel, probably indicating the greatness of the work he was to do. The description is somewhat similar to that of Christ in 1:13-15, and some expositors think the angel represents Christ. Others think it refers simply to the power of. Christ manifested in the work of the Reformation. Another view is that the angel represents Martin Luther as the leading character in giving the Bible back to the people. Perhaps it is only necessary to say that the angel may signify some great movement that had the approval of heaven, whatever may have been the agencies by which accomplished.

Clothed with a cloud indicates glory, and means that the work would be glorious. (Exo 16:9-10; Exo 24:16.) The rainbow upon his head was a symbol of peace and mercy pointing to the character of the work to be accomplished. The face appearing as the sun naturally suggests the idea of light, which harmonizes with the vision of an open book. The work of the Reformation really consisted in giving the people the word of God–flooding the mind with divine light. It is uncertain just what may be signified by feet “as pillars of fire,” but the expression harmonizes with the dazzling appearance of the heavenly messenger. The scene was profoundly impressive, and doubtless prepared John’s mind to give the closest attention to what the angel commanded.

2 and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth; –What is signified by the “little book” has puzzled expositors much ; but, if applying this vision to the Reformation movement is correct, then it is easy to understand that a book would be involved, for the Reformation largely pertained to the work of giving back to the people the word of God. The fact that the book was “open” clearly indicates that something was to be made known, or the book itself had a message of some kind. However, the text does not inform us what the book contained. The words “little” and “open” show that this book is different in some way from the “sealed” book of 5:1. Verse 11, compared with 11:1-13, makes it probable that the “little book” contained the revelation that was made to John about the restoration of the true church. The thoughts of this glorious work would be sweet, but experiences in doing it would be most bitter. Such are the facts as history shows.

John saw the angel placing one foot on the sea and the other upon the earth. On the significance of this expression commentators offer various views. The simplest and most plausible is that it intimates the general effect of the work the angel announced–applicable to the entire world rather than limited work signified by the preceding trumpets. The symbol is certainly a proper one to indicate a diffusion of knowledge.

3 and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices.–What the angel cried is not mentioned, but it was with a voice that roared like a lion. This may have been to indicate the power with which the great Reformation work should be done. As already mentioned, this work mainly had to do with a book. This meant the translation of the Bible and placing it in the hands of the people. Just preceding the Reformation the art of printing was discovered, and the Bible was the first book printed. Since the church in its apostatized condition was opposed to the distribution of the Bible among the people, naturally such distribution created a great disturbance, and produced the most bitter opposition to the reformers. Martin Luther, being the recognized leader in the work of placing the Bible in the hands of the people, of course came in for all the hatred and bitterness that a corrupt church could bring against one considered a heretic. The most natural application of the “seven thunders” is that they were uttered against the voice of the angel. That means that when the angel uttered his voice and John was authorized in the symbol to “measure the temple of God,” the power opposed thundered against it with vehemence. All this plainly indicated that when the Reformation began the Roman Pope hurled against it his condemnation. What was done to Luther and his writings as well as other reformers are matters of history too well known to need recounting. ‘To say the least, then, this application corresponds with the facts of history. The preaching of the word and defending the liberty to obey it resulted in the papal bulls of excommunication. In his life of Wickliffe, p. 198, Le Bas says: “The thunders which shook the world when they issued from the seven hills sent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less elevated sanctity.” (Quoted by Elliott, Vol. II, p. 112.) The term “seven” may here mean full or complete, and indicates the full condemnation the Roman pontiff pronounced against the reformers. Or, as suggested by some expositors, it may indicate that the thunders came from the seven-hill city. This would also identify the thunders with the papal authority.

D’Aubign’s History, Vol. II, pp. 114, 115, gives an account of a papal bull against Luther in which his writings that contained certain doctrines were to be burned, and Luther given sixty days to retract or be condemned as an obstinate heretic. Luther wrote Pope Leo X a letter in which he said, “Farewell, Rome.” He denounced the Pope and on December 10, 1520, he publicly burned the bull the Pope had issued against him. (Ibid., p. 150.) Surely the papal thunders had uttered their voices.

4 And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.–It is perfectly clear that John at first understood that the voices of the thunders were a part of the symbolism that was to be recorded, for his commission definitely required him to write what he saw. (Rev 1:11; Rev 1:19.) It is also clear that the voices were speaking words, but strong like the voice of a lion. He was in the act of writing what the thunders said when a voice from heaven forbade it. This shows that God would not allow them to be recorded as a part of the revelation. To do so might have left the impression that they came from God; refusing them a place in the record shows that they came from some power which was in fact against God’s will. This the apostate church of that day certainly was. The thunders claimed to be of heaven, but were not. In other passages in this book where John is commanded to write, the language shows plainly that the purpose was to give the faithful and true words of God. (Rev 14:13; Rev 19:9; Rev 21:5.)

The word “seal” sometimes means to approve (Joh 3:33); it might also signify to hide or keep secret; but here to “seal up” with the additional words “write them not” simply means not to record them, for the reason that they are not true.

5 And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven,–These words show that John observed the angel as he assumed a position in accord with the solemn announcement he was about to make.

6 and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein,–The oath by him that liveth forever refers to God. It indicates that the angel was assuring John he had God’s endorsement and verification of the truth of what he was about to say. The certainty of this was in the fact that God was able to confirm it, for he was the Creator of heaven, earth, and sea and everything in them. This was to give assurance to the churches then, and to others since, that the work depicted in this vision would actually be accomplished in spite of all the anathemas, excommunications, and papal thunders that could roar from the head of an apostate church. We should not forget that all these visions were intended, directly or indirectly, to protect and sustain the true people of God in facing the sufferings, persecutions, and death that might be inflicted by their enemies.

that there shall be delay no longer:7 but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.–The margin, as well as the King James, says “time” shall be no longer. Certainly the literal meaning of the Greek word is “time.” But we know that time did not end when the angel made his declaration, for two reasons: one is, that we are already several centuries this side of the Reformation; the other is, that the other features of this vision present things that were to occur before the seventh angel sounded. “Delay” no longer would mean that certain things would have to begin at once. If it meant that the Reformation–restoring the open Bible to the people–was to begin without delay,that was true in fact. But the seventh verse seems to connect the question of time–the period in view–with the sounding of the seventh trumpet. This was to bring the end, and has not yet transpired. (11:15.) The Greek expression may be given thus: “time shall be not yet.” That still presents a difficulty, for something must be added to complete the thought. Does it mean that a certain period of time will not end yet–until a specified work is done? Or, at a designated event, time shall not be prolonged? The latter seems the more probable view of the words. With this view accepted, the passage will yield this general thought: From the time that the Reformation began, the work to be accomplished through the Bible laid open to the world would not end till the seventh angel sounded; or, in other words, when that time comes the work for God in redeeming man will be finished and time or opportunity will not be prolonged beyond that event. Another way to express it is that “then is finished the mystery of God.”

The angel also told John that finishing the mystery (divine purpose) of God was to be according to the good tidings declared by the prophets. That means it would be according to the promises about the overthrow of the “man of sin” and the final glorious triumph of the church. (Dan 7:24-28; 2Th 2:4-9.) From 2Th 1:7-10 we learn that the coming of the Lord will be at the judgment, when the wicked shall “suffer punishment, even eternal destruction from the face of the Lord.” But when he comes (according to 2Th 2:8) he will destroy or slay the lawless one–“man of sin”; hence, the end of time, the purpose of God finished, and the judgment, will all be at the same time.

Knowing Paul’s promise that the “man of sin” would be destroyed by the Lord at his coming, some reformers were led to conclude that the return of the Bible to the people would soon bring that event. Elliott’s Commentary (Vol. II, pp. 135-145) gives a number of examples, beginning with Luther himself. But, like many since, they probably expected the Bible to affect more people than it did. They were right in the fact that Christ will slay the “man of sin” at his appearing, but mistaken about his coming being soon, as we now know. Others since have also been mistaken in like ideas.

8 And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth.–John himself now becomes a part of the scene–he is commanded to take the book out of the angel’s hand. This, doubtless, indicated that he was to have some important part in the work of restoring the scriptural doctrine and practice. But as he had been dead about fourteen hundred years when the Reformation began, he did not do any of that work personally. Being one of the number through whom the true gospel was first promulgated, the restoration of that gospel gave him back his position of authority as one who ruled under Christ as King. (See Mat 19:28.)

9 And I went unto the angel, saying unto him that he should give me the little book.–These words show that John obeyed the voice he heard from heaven.

And he saith unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey.–The command to eat the book was strange instruction; its double effect was equally strange. Of course, all this was to be carried out in the symbolic scene, and must represent some remarkable events on earth. To eat a book cannot be understood literally. We often speak of devouring a book by which we mean to give deep and earnest meditation upon its contents. The thoughts would give him joy, but practicing the teaching would bring persecutions, sufferings, and possible death. A similar thought is expressed by Jeremiah: “Thy words were found, and I did eat them; and thy words were unto me a joy and the rejoicing of my heart.” (Jer 15:16.) This figure is based upon the fact that some food that is pleasant to the taste may give pain to the stomach.

10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter.–This verse states that the effect which the angel said would follow his eating the book happened just as was said. This occurred in the symbol ; the things represented are implied in the next verse.

11 And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.–The teaching here would be the same whether the little book represents the Bible or the special things revealed in the eleventh chapter regarding the measurements of the temple and worship. The work of restoring a pure worship was based upon giving the people the open Bible; the things named in Rev 11:1-13 are a symbolic description of how that restoration would be effected, and the time during which it would continue. Learning from this vision what was to be done and its glorious benefits would be as pleasant to the weary mind as honey is to the taste. But doing the work would bring the bitterest experiences of persecution. This the reformers soon learned, as history abundantly shows.

As already mentioned, John would again prophesy when his teachings would be proclaimed. The work of bringing that to pass began with the reformers, but was completed later by a restoration to apostolic purity and simplicity. Peoples, nations, tongues, and kings show that the gospel was still to be universal for rulers and subjects. This implies one church, for the truth preached by the apostles had to be preached again. Not a new church, but a restoration of the original

Commentary on Rev 10:1-11 by Foy E. Wallace

The seven thunders-Rev 10:1-6.

This angel from heaven here designated as another mighty angel is a reversion to Rev 5:2 where the first strong angel made the loud proclamation concerning the sealed book, asking who is worthy to open the book, and to loose the seals thereof? Here in the hand of this second mighty angel is the open book, no longer sealed, or closed, the seven seals of it had also been opened and proclaimed — Rev 5:5. [Scroll down for identification of this angel]

1. Clothed with a cloud: This angel was wearing a cloud as apparel, or a garment, and was arrayed and encompassed with the phenomenal majesty of a heavenly messenger. He was invested with the credentials of divine authority, which his vestures symbolized. (Exo 16:10; Exo 33:9; Num 11:25; Psa 18:11; Mat 17:5; Luk 21:27; Rev 1:7) This display was not for the execution of judgment, but rather to be clothed and attired with the glory befitting his portfolio and comparable to his commission. Compare the similar symbols of official robes in Exo 40:34-38 and Lev 16:2, and the woman arrayed with the sun in Rev 12:1 of the next scene.

2. A rainbow upon his head: The rainbow is the symbol of divine covenant. (Gen 9:12-17) It represented assurance against judgment, promise of help, a pledge of divine presence. (Eze 1:28; Rev 4:3; Rev 10:7) It was a sign that this angel was a messenger of mercy, not of judgment, bringing good tidings, not evil forebodings.

3. His face as the sun: The sun is the light of the universe and is the source of all physical radiance. Seeking a term of grandeur and splendor to portray the One to come, the prophet Malachi selected the flaming orb of the day, and likened the Redeemer to the sun of righteousness. (Mal 4:2) What the sun is to the solar system, Jesus Christ is to the soul. The rise of this sun of righteousness presaged a new day. With its appearance the darkness vanished and turned to day, the tomb itself yielded to his power and surrendering to his orders, released its seal. One mighty to save had come, who was the Redeemer of men, who brought to nought the power of death and of the devil to deliver all who through the fear of death were subject to bondage. (Heb 2:14-15)

This angel clothed with a cloud, with a face as the sun, was the herald of the Sun of righteousness who would turn the night of persecution into the day of victory. (2Co 4:6)

4. His feet as pillars of fire: The feet are symbolic of the messenger. How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things. (Rom 10:15) I turned my feet unto thy testimonies. (Psa 119:59) And your feet shod with the preparation of the gospel of peace. (Eph 6:15)

The feet of this strong angel were as pillars of fire”– like the pillar that led Israel (Exo 13:21-22) out of Egypt, and was always the symbol of the presence and the guidance of the angels of God. (Exo 14:19; Exo 23:20; Exo 32:34) Describing the feet of this angel as pillars of fire denoted that his feet were illuminated with divine guidance to give light to them that sat in darkness and in the shadow of death. (Luk 1:79)

The identity of the mighty angel-Rev 10:1; Rev 11:3; Rev 12:7; Rev 14:1; Rev 14:14; Rev 19:11.

1. The open book of Rev 10:8-11 is the sealed book of Rev 5:1. The Lamb took that book from the One who sat on the throne-Rev 5:7. After the opening of the seals, the book was given to John, thus identifying the angel of chapter 10 with the Lamb of chapter 5.

2. The description of the angel of chapter 10 corresponds to that of the Son of man in chapter 1.

3. He appears as Lord in Rev 11:3, exercising a power and authority not ascribed to created beings.

4. The representation of Christ under various figures and forms interspersed in the apocalypse agrees with his presentation as an angel rather than arguing against it. He is the Son in chapter 1. He is the strong Angel, in Rev 5:1-2. He is the Lion in verse 5. He is the Lamb in verse 6. In Rev 6:2, He is the Rider; in Rev 14:1, He is the Lamb on Mount Zion; in verse 14, He is the Son on the cloud; and in Rev 19:11, He is the Rider of white horse again. In these premises, arguments that the Christ could not be symbolized by an angel appear to be without foundation.

5. It is consistent with the purpose of the interlude that he should appear not as a judge, or king enthroned, but as the sun-countenanced, rainbow-crowned angel of the covenanted people.

5. In his hand a little book opened: This book in Rev 5:7 was sealed and no man in heaven, nor in earth, neither under the earth was able to open it. (Rev 5:2) But the Lion of the tribe of Judah–the Lamb in the midst of the throne–hath prevailed to open the book and to loose the seals thereof. (Rev 5:5) It was therefore no longer sealed, no longer a mystery, but now an open book. When it was sealed it seemed large. Unknown things are greater in seeming proportion than the things that are known. They become simplified and minimized in proportion to the knowledge of them. When the seals within the book were loosed, or revealed, it became an open book, and it was a little book compared with knowing and not knowing its contents.

6. Right foot upon the sea . . . left foot upon the land: The land and the sea were the territories of their persecutors. Later the Jewish persecutors of Palestine were described as the beast of the land and the Roman persecutor was designatedthe beast of the sea. The sea beast was said to exercise authority over the land beast, based on the universal sway of Romes power. But the mighty angel stood with one foot on the land, the other on the sea, declaring his power over both as Lord of the land and of the sea.

7. A great voice as a lion roareth: The Lamb in the midst of the throne, once slain, who was the Lion of the tribe of Judah, who had conquered to open the book and loose its seals, now came as the mighty angel to announce the near end of the things in the book; and when his loud voice heralded the angels proclamation, seven thunders uttered their voices, as signs of revolutionary events that would presage the end.

Thunder was regarded as the voice of God. (Job 37:2; Psa 18:13; Psa 81:7; Isa 30:31-32) Thunder attended the inauguration of the law. (Exo 19:16) When the people heard Gods voice, they said it thundered. (Joh 12:29) It was a symbol of divine power in the executions of vengeance on evil-doers. (2Sa 2:10; 2Sa 22:14; Isa 29:6) And that was its significance here.

8. Seal up those things which the seven thunders uttered and write them not: The book of seven seals was opened, and its seals were loosed; the trumpets of the seven angels were sounded; but the seven thunders were sealed up and John was commanded to write them not. The things which the seven thunders uttered and which John was ready to transcribe, related to the things of the future not disclosed in the seals nor proclaimed in the trumpets, neither contained in the vials yet to be poured. They were things outside the realm of revelation, beyond all human knowledge or finite information. The sealing up of the thunders signified that there is a category of the infinite in Gods dealings with men and nations which can never be revealed. Much therefore, after all the seals were loosed and all the trumpets had sounded and all the woes were pronounced and all the vials poured, must remain enfolded and unrevealed.

There are in the nature of things of the infinite and the hereafter not within the scope of Gods revelation to man. It is in keeping with the principle revealed to Moses, that the secret things belong to the Lord our God, but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. (Deu 29:29) There are things connected with the counsels and purposes of God, and the reasons for his dispensations with reference to them, which are hidden in his own bosom, not to be pried into by any man or order of men. What the voices of the seven thunders uttered cannot be known, and for any man to undertake to explain what John was forbidden to write, would be presumption. The voices of the thunders evidently belonged to that region of visions and revelations of the Lord to which Paul referred as unspeakable words not lawful for a man to utter. (2Co 12:1-21) The command of the voice from heaven to seal up and write not, with no conditions, restrictions or limitations of time has in it a finality that prohibits the explanation that makes the voices of the thunders the mystic symbols of imperial edicts and papal bulls of the medieval centuries, and the continuous revelation of the history of Christianity to the end of the world.

9. That there should be time no longer: The words of finality spoken by the angel required that they be sealed with the binding force of an oath. In the Old Testament God is said to have sworn by himself. (Gen 22:16; Isa 45:23; Psa 110:4; Psa 89:35; Psa 132:11) In the New Testament Peter refers to God having swornwith an oath to David. (Act 2:30), and Paul declares in Heb 6:18 that God confirmed by an oath his immutable counsel, in which it was impossible for God to lie. So if the voice from heaven was Christ himself, or another mighty angel there was nothing inconceivable or incompatible that he should sware by the eternal Creator of heaven itself, and the earth and the sea, and the things that therein are.

Standing on the sea and the earth, as if to survey the full sweep of all human powers, Roman and Jewish, the angel proclaimed that there should be time no longer. The time for the seventh angel to sound the seventh trumpet was near, and the culminating events would be no longer delayed. This angelic proclamation did not refer to the end of all time, but rather to the end of the events signified in the vision. The word time here means delay, the time, or delay, of these events was about to end. In chapter 6:9-10 the souls under the altar cried how long, 0 Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? In the response to this prayer, in verse 11, it was said unto them that they should rest yet for a little season–that is, wait for a time, until the vision should be fulfilled. That little season was about to end with the approaching proclamation of the seventh angel, the time should be no longer. The prayer of the martyrs for avenging judgment was about to be answered and would speedily come with no more delay. In chapter 8:3 the prayers of all the saints are seen superadded to the cry of martyrs. The visions of the seven seals and the seven trumpets, with their intermissions, have been unfolded, and the vision having reached the days of the seventh angel there should be no more delay.

The days of the seventh angel-Rev 10:7.

1. Days of the voice: This was a reference to the end of the Jewish state (Mat 24:3), which was politically the end of the old Jewish dispensation, the days when the last trumpet was about to sound the note of doom–when he shall begin to sound–hence, in the days of the last events fulfilling these visions. They were fulfilled in that generation as foretold by the words of Jesus to his disciples. (Mat 23:36 and Mat 24:34)

2. The mystery of God finished: This mystery of God is that divine plan of Eph 1:9-10, which was to reach its fulfillment in the dispensation of the fulness of times, and here the reference is to the finish of all events connected with its success. (Mat 24:14) And it was accomplished for Jesus said, this gospel of the kingdom shall be preached in all the world as a witness unto all nations; and then shall the end come.

In verse 31, of this discourse of Mat 24:1-51, the Lord said that after these events of the destruction of Jerusalem he would send his angels with a great sound of a trumpet to gather together his elect from the four winds, from one end of heaven to the other. These statements in Matthew and Revelation are parallel in meaning and alike had reference to the universal expansion of the kingdom of Christ, after the fall of Judaism and the end of the Jewish state. The destruction of Jerusalem, the demolition of the temple, the downfall of Judaism, and the end of Jewish state, which politically and practically ended the Jewish dispensation, were all a part of the divine mystery. The Mosaic law had been nailed to the cross, abolished and taken away; but the Jewish state continued, and in that sense the Jewish dispensation functioned, until the days of the voice of the seventh angel which sounded the final doom. This was all in and part of the mystery of God,” the divine scheme of things, which was finished in the culmination of these events.

3. As declared to the prophets: These things were all declared to the Old Testament prophets and witness borne in the prophecies to their fulfillment. (Rom 16:25-26; 1Pe 1:10-12) These were the things that were manifested in last times–the end of the Jewish world. (1Pe 1:20) The old prophets contemplated all of the things pertaining to the kingdom of Christ, both of its inauguration and its expansion. (Gen 49:1; Isa 2:2-5; Mic 4:1-4; Dan 2:42-45; Dan 10:14; Zec 14:1-21) The revelations made known to the prophets were a declaration in advance of the things to come–a witness to them–and found fulfillment in the events herein disclosed.

The eating of the little book-Rev 10:8-10.

1. The voice from heaven: The voice again is the voice of verse 4; and from heaven identifies it with the voice from midst the throne, chapter 9:13. It was the voice of direct authority from God, not through any agents, angels, creatures, elders or mediaries of the visions–but from God himself.

2. In the mouth sweet–in the belly bitter. The symbol of eating a book is found in the apocalypses of Ezekiel, with the same effects as described in this vision. (Eze 2:9; Eze 3:7; Eze 3:14). The eating of this little book was in the mouth sweet as honey, as the precious flavor ascribed to the words of God. (Psa 19:10; Jer 15:16) The effects of eating the book were both sweet and bitter.

John said: In my mouth sweet–in my belly bitter. The assurances and promises of victory and of reward were sweet as honey. The contemplation of such triumphs produced the sweetness of joy and rejoicing; but the realization of the awful pronouncements fraught with fearful woes, turned the sweetness to bitterness in the belly, by reason of further contemplation on the tragic sufferings and sorrow, trials and tribulation they all would be called upon to endure in faithfulness, even in martyrdom, to receive the promised crown.

The commission to evangelize-Rev 10:11.

1. Thou must prophesy again: Here is the clear indication that John survived the Patmos revelation. He survived the castastrophe of Jerusalem, to go among the nations, peoples, tongues, kings, proclaiming the passing away of the old things of Judaism and the end of the old system, preaching again the word that concerns the people of all nations. He would himself fulfill Mat 24:31.

2. Before peoples, nations, tongues and kings: To apply the expression prophesy again to the further things in the Revelation does not fit the language used by the angel, before many peoples, and nations, and tongues, and kings. The statement is comparable to the words of Jesus to Saul on the Damascus road in that commission to be executed by Paul, the apostle, recorded in Act 9:15 : But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.

Furthermore, to make prophesy again mean to continue what he was then doing, and in the same way, would be a disregard for proper use nd meaning of words. The passage indicates that John left the scene of these visions and became an active evangelist in many countries, among many peoples and tongues.

Commentary on Rev 10:1-11 by Walter Scott

GLORIOUS DESCRIPTION OF

THE MIGHTY DESCENDING ANGEL

Rev 10:1-3. – And I saw another strong angel coming down out of the Heaven, clothed with a cloud, and the rainbow upon his head, and his countenance as the sun, and his feet as pillars of fire, and having in his hand a little opened book. And he set his right foot on the sea, and the left upon the earth, and cried with a loud voice as a lion roars. And when he cried the seven thunders uttered their own voices. Things are drawing to a close. The half-week of sorrow (three years and a half) is nearly spent, but its last hours reveal the world in mad and open rebellion against God, and His saints on whom the Beast and the Antichrist wreak their fury. Before, however, the last dregs of the Lords vengeance are drunk by the Gentile and Jewish apostates and their dupes this consolatory vision breaks through the dark clouds of judgment. It is a stern reminder to the world that, in spite of the raging of the wicked, the government of the earth is the just claim of the Creator and one about to be made good in power. But the vision is also one eminently fitted to strengthen and console believers, and especially suffering saints, for the same power which will crush the enemy exalts the sufferers to honor.

The vision is easily read. It is one of the most profound in the book, yet withal exceedingly simple in its main features. The mysteriousness of the Trumpet visions here disappears.

Rev 10:1 – Another strong angel carries us back in thought to Rev 5:2, but the only thing common to both references is the epithet strong. In the earlier text a created being endowed with might is referred to, whereas in the passage before us an uncreated Being of divine majesty and power is witnessed. It is the Lord Himself. We have had already a vision of the Lord in angelic, priestly intercession (Rev 8:3); here He asserts in angelic power His undisputed claim to the dominion of the earth.

Rev 10:1 – Coming down out of the Heaven, not simply from it as a point of departure, but out of it as being His native home (1Co 15:47, R.V.; Joh 3:13, last clause); the Heaven fixes a definite locality. The insertion of the preposition from and the omission of the definite article the in the text of the Authorized Version may seem to some veriest trifles, but for those maintaining the verbal inspiration of the Sacred Scriptures, as we trust all our readers do, an unwarranted interpolation, or the omission of an inspired letter or part of one, jot and tittle (Mat 5:18), must be regarded as a distinct loss. God warns and threatens in unusually solemn terms against tampering with the inspired Word, either in adding to it (Rev 22:18) or in taking from it (Rev 22:19).

In the descent of the strong angel to earth is intimated the close of providential dealing. The former scene of prophecy was viewed as having its source in Heaven; here the scene of operation is openly shown to be on earth. The whole prophetic scene under Heaven is openly and publicly occupied. The Lord in thus coming out of His place to establish His worldwide kingdom on earth changes the point of view, which in the vision is earth, not Heaven.

Rev 10:1 – Clothed with a cloud. In the ancient oracles the cloud figures largely as representing the presence and majesty of Jehovah. There is great fulness and boldness in the symbols employed to set forth the glorious majesty of the Lord, symbols, too, which in their interpretation leave little room for discussion. Clothed with a cloud is a public sign of His majesty.

Rev 10:1. – The rainbow upon his head. The same rainbow (*In chapter 4 the appearance of the rainbow is like in appearance to an emerald, the never-tiring green, so restful to the eye.) as previously witnessed by the Seer (Rev 4:3). In the earlier reference a rainbow encircles the throne and its august Occupant, here the rainbow with its many and variegated colours and glories rests on the head of the angel. The use of the definite article the in our text (R.V.) connects the scene of chapter 10 in some of its essential features with that of chapter 4. It is the same rainbow, this crest of divinity which surrounds the throne (Rev 4:1-11) and the head (Rev 10:1-11). Amidst the apocalyptic scenes of judgment Gods remembrance of mercy is constant and unfailing. The bow in the cloud, (The rainbow could not, consistently with the mythology of the heathen, constitute a part of the regalia of any particular deity. They had such exalted notions of it, they thought it was not properly a bow, but a goddess. The Greeks supposed Iris to be the daughter of Thoumas and Electra. The Romans considered her as a particular favourite of Juno. Among the Peruvians the highest acts of worship were paid to the rainbow; in the celebrated temple of the sun at Cusco, an apartment was dedicated entirely to the worship of the rainbow, and an order of priests set apart to perform the customary services. – Lectures on Prophecies of John, by Robert Culbertson, vol. 1, p. 387. The bow of an archer round the head of some of the heathen deities is different from the rainbow. The heathen could neither open the clouds nor bind them up, and hence adds the above writer: They were not therefore entitled to wear this badge of distinction. The rainbow is pre-eminently a symbol exclusively used of the divine Being or of His throne (see also Eze 1:28).) that ancient token of divine goodness (Gen 9:1-29), here reappears, and just at the time and season when most needed.

Rev 10:1 – His countenance as the sun, and his feet as pillar of fire. Substantially the description here is that of the glory of the Son of Man in Rev 1:15-16. There, however, the feet of the glorious One are mentioned before His countenance. Both descriptions apply to the same blessed Person in different connections. In the former (Rev 1:1-20) the expression of His character and glory as man are set forth. In the latter (Rev 10:1-11) the majesty of angelic strength and glory are witnessed. Supreme majesty and government are reflected in His face, while His feet as pillars of fire indicate stability and firmness, the unbending holiness of His judicial action.

Rev 10:2. – He set his right foot on the sea, and the left upon the earth. Three times in the course of this vision the angel is seen standing on the sea and the earth, and in each instance the mention of the sea precedes that of the earth (vv. 2, 5, 8), whereas in other parts of the Apocalypse the order is reversed (Rev 7:1-3; Rev 14:7; Rev 5:13; Rev 12:12, etc.). This latter is certainly the natural order, i.e., the earth and the sea. We have already remarked upon the force of these symbols; the earth denoting the civilized portion of the globe, the sea referring to the masses of mankind in an unformed, uncivilized condition. But in our passage the sea, the turbulent heathen, is first named. Is it random or divine precision that the right foot is set down on the rebellious nations and peoples, and the left on the professed scene of light and government? How firm the tread of the angel! How complete the action! How thorough the subjugation of all to Him! He set those pillars, or columns, of fire on all beneath the sun. Right and might, both in exercise, are characteristic of the significant act of the angel as He takes possession of the whole scene under Heaven.

Rev 10:3. – He cried with a loud voice as a lion roars. Accompanying the act of the angel we have His voice of majesty and power causing intense terror throughout the whole earth (Hos 11:10; Joe 3:16). It is the voice of Christ. He doth send out His voice, and that a mighty voice (Psa 68:33). We have here the roar of the lion of the tribe of Judah. He was named as such in conjunction with the Lamb in that heavenly and magnificent scene unfolded in chapter 5. But there we witness the action of the lamb; here that of the lion.

Rev 10:3 – When he cried, the seven thunders uttered their own voices. (*The seven thunders seem to answer to the seven times in which the voice of Jehovah is heard (Psa 29:3-9). The seven thunders point to the perfection of Gods intervention in judgment.) The cry of the angel was a cry to Jehovah which is immediately answered. The answer is one of power and judgment. Thunder is Gods voice in judgment, the expression of His authority therein (1Sa 7:10; Psa 18:13; Job 26:14). The seven thunders intimate a full and perfect response to the angels cry. The seven gives precision and definiteness to the answering voices of the thunders. It was not a crash like the thunder of nature, but these thunders intelligently expressed the mind of the God of judgment, they uttered their own voices.

THE SEER FORBIDDEN TO WRITE.

Rev 10:4. – And when the seven thunders spoke, I was about to write, (The intimation here plainly is that John was employed in writing during the intervals of his vision. – Stuart on the Apocalypse. page 585. We question this statement.) and I heard a voice out of the Heaven saying, Seal what the seven thunders have spoken, and write them not. The prophet was about to record the words of the thunders. He heard and understood. This vision is full of voices. That of the angel of the thunders, and another out of Heaven. This was a voice of authority, Seal what the seven thunders have spoken, and write them not. Those to us unrevealed communications were to be sealed. It was not the time to make them known. The exact import of these revelations has not been disclosed; probably they are embodied in the after communications directly concerning the end. There are two commands addressed to the Seer: first, to seal up the sayings of the thunder; second, to write them not (compare with Dan 8:26; Dan 12:9). It may be, as in the case of the Hebrew prophet, that this part of the apocalyptic vision, containing the unwritten words of the angel and of the seven thunders, is closed up and sealed till the time of the end. Sealing these prophetic revelations supposes that the end is a long way off. If the end is near, then the prophecies are not to be sealed. In one case the words are sealed, for the end is far off (Dan 12:9); in another the sayings are not sealed, for the end is nigh (Rev 22:10).

SOLEMN OATH OF THE ANGEL.

Rev 10:5-7. – And the angel whom I saw stand on the sea and on the earth lifted up his right hand to the Heaven. And sware by Him that lives to the ages of ages, Who created the Heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it, that there should be no longer delay. But in the days of the voice of the seventh angel, when he is about to sound the Trumpet, the mystery of God also shall be completed, as He has made known the glad tidings to His own bondmen the prophets. One of the most sublime of apocalyptic actions is here recorded. How strengthening and how consolatory! We turn from the din and angry strife amongst the nations to the eternal purpose of God respecting this earth. It belongs by native right and purchase to Christ. What a sight! Sea and earth under His feet, the book of closing prophecy in His left hand, while He lifts up His right to Heaven, (In Dan 12:7 the man in linen swears holding up both hands.) and swears by the ever-living God and Creator (The description of this angel has been admired by every classical scholar. Abstracted from its spiritual meaning, and considered merely as a literary production, it stands unrivalled by anything we meet with in all the pages of Grecian and Roman literature. Here is another eloquent tribute. Be pleased to observe the aspect of this august personage. All the brightness of the sun shines in his countenance; and all the rage of the fire burns in his feet. – See his apparel. The clouds compose his robe, and the drapery of the sky floats upon his shoulders; the rainbow forms his diadem, and that which compasseth the Heaven with a glorious circle is the ornament of his head. – Behold his attitude. One foot stands on the ocean, the other rests on the land. The wide extended earth and the world of waters serve as pedestals for those mighty columns. – Consider the action. His hand is lifted up to the height of the stars, he speaks, and the regions of the firmament echo with the mighty accents, as the midnight desert resounds with the lions roar. The artillery of the skies is discharged at the signal; a peal of sevenfold thunder spreads the alarm, and prepares the universe to receive his orders. – To finish all, and give the highest grandeur, as well as the utmost solemnity to the representation, he swears by Him that liveth for ever and ever. – Herveys Meditations.) that there should be no longer delay. It is not no longer time as in the Authorised Version and retained in the Revised Version. The translators have corrected their blunder by substituting for time delay in the margin. Either the text or margin is right, for both cannot be. After the accomplishment of the oath of the angel at least a thousand years run their course ere time ceases and eternity opens; hence it cannot mean that there shall be no longer time. Tregelles, Stuart, Darby, Kelly, and a host of others competent to judge, read no longer delay. The meaning is that mans day, which commenced with the Ascension of the Lord and is closed up by His Advent in power, is drawing to an end. The age of secret, providential dealing with evil is about to close. For 2000 years God has not openly interfered in the government of the world. The Church is a ruin, and the world a wreck. It is the time when the will of man is everywhere rampant. It is, too, the time of Gods patience with evil, the era of His long-suffering with men. There will be no longer delay in setting up the kingdom and taking the government of all creation into His own hands. Mans day is to be closed up in sharp and severe judgment, and the Lords reign and kingdom set up. The oath of the angel not only assures us of this, but guarantees the immediate execution of it. There is to be no longer delay in bringing the present age with all its evil to an end.

Rev 10:7. – In the days of the voice of the seventh angel, when he is about to sound the Trumpet, the mystery of God also shall be completed. What is signified by the mystery of God? (The mystery of His will (Eph 1:9). The mystery of iniquity (2Th 2:7). The mystery of godliness (1Ti 3:16). The mystery of Christ and the Church ( Eph 5:32 ). The mystery of God (Col 2:2). The mystery of the seven stars (Rev 1:20). The mystery of the woman and the beast (Rev 17:7). The mystery of Israel (Rom 11:25). These and other mysteries are distinct from the mystery of God in the passage before us. Mystery signifies something previously unknown but now revealed: when made known it ceases to be a mystery of course; it is then an open secret. All the mysteries are unfolded in the New Testament. The word mystery does not occur in the earlier oracles.) Does it not seem strange that Satan has been allowed for 6000 years to wrap and twist his coils around the world, to work evil and spoil and mar the work of God? What havoc he has wrought! He is the god of this world and the prince of the power of the air. Gods saints have ever been the objects of his fiercest malignity. Is it not a mystery why God, the God of righteousness and holiness, allows evil to go unpunished and His own people to be crushed and broken on every hand? Truly this is the mystery of God. Is it that He is indifferent to the wrong, indifferent to the sorrows of His people? Nay, that were impossible. God bears with evil till the hour of judgment arrives, when He will avenge the cry of His elect, and come out of His place to punish the wicked. The checks and restraints upon evil now are unseen as to their source, and are only of partial application. Everything in the world and in the Church is out of order save what God by His Spirit produces.

Now, however, this mystery of God is about to be finished, and God by His Son, the Heir of all things, will wrest the government of the world from the iron grasp of Satan, confine him as a prisoner in the abyss for 1000 years, finally casting him into the lake of fire for eternity, and then rule and reign in manifested power and glory. Evil now tolerated and allowed, spite of numerous checks to hinder its coming to a height, will then be openly punished. The mystery is at end. Christ is about to reign.

This is indeed glad tidings proclaimed to His prophets of old, not declared by them (although they did that as their books testify), but to them, Surely the Lord God will do nothing, but He revealeth His secrets unto His servants, His prophets (Amo 3:7). The public intervention of God on behalf of His afflicted saints to crush the power of evil, to expel the usurper Satan from the earth which he has been, so far, permitted to destroy morally and physically, and to set up the world in more than primitive beauty and order: such is Gods decree. This was the glad tidings which roused the energies, stimulated the faith, brightened the hope, and gladdened the hearts of the prophets of God in all ages. The same blessed hope with added glories is our strength to-day.

Not exactly when the seventh angel sounds, but in the days of the voice of the angel, the mystery of God shall be completed.

THE LITTLE BOOK OF DIVINE COUNSEL AND THE RECOMMENCEMENT OF JOHNS PROPHETIC MINISTRY.

Rev 10:8-11. – And the voice which I heard from the Heaven (was) again speaking with me, and saying, Go, take the little book which is opened in the hand of the angel who is standing on the sea and on the earth. And I went to the angel, saying to him to give me the little book. And he says to me, Take and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. And I took the little book out of the hand of the angel, and ate it up; and it was in my mouth as honey, sweet; and when I had eaten it my belly was made bitter. And (he) says to me, Thou must prophesy again as to peoples, and nations, and tongues, and many kings. The prisoner of Patmos again hears the voice from the Heaven, the dwelling of God. The limbs of John may have been fettered, and the wild waves of the sea dash against his rocky prison, but the island was no lonely place for the man whose soul was wrapped up in the visions of God, whose ears heard the songs of the redeemed, and the spoken worship of angels, and who was personally addressed out of Heaven again and again. He is commanded to go to the angel and take out of his hand the little opened book. Instantly he complied. The Speaker was none other than God Himself, and hence obedience was prompt and unqualified. The majesty of the angel had no terrors for John. Undismayed by the divine dignity and grandeur of the all-glorious One Who held the book in His hand the Seer goes in the authority of the Creator and asks for the book. The soul who is obedient, who yields unquestioning submission to the expressed will of God, is for the time omnipotent. He walks and acts in the strength of the Creator, the Maker of Heaven and earth. Fear! He knows it not. The invisible God, seen by faith, makes him invincible in the path of obedience, immortal till his work is done.

A further command is given by the angel. The first command was from Heaven to take the book, the second was from earth to eat it. Why bitter in the belly, and sweet in the mouth? Prophecy is both bitter and sweet. We are here dealing with symbols. There should be no more difficulty in understanding the prophet eating the book than in Jeremiah eating the words of Jehovah (Jer 15:16). To eat is to make the thing ones own, to incorporate it into ones being (Joh 6:49-58). The Christian prophet eating the roll, and finding it both sweet and bitter, reminds us of a similar symbolic action by the Jewish prophet (Eze 2:8; Eze 3:1-3). The first effect of prophetic communication, the roll in the mouth, was sweetness, the sweetness of honey; but as the revelations are weighed, the judgments they announce considered, the next effect is to cause bitterness and sorrow. Prophecy both gladdens and saddens, as it contains announcements both of joy and grief.

Finally, the Seer was to recommence his prophetic ministry, not to peoples, and nations, and tongues, and many kings, but concerning them. He was to prophesy of them. This we find him doing in the following chapter; hence the last verse of chapter 10 naturally leads us into new scenes and circumstances, of which this later prophetic ministry treats. Its character we shall now, through grace, examine.

Commentary on Rev 10:1-11 by E.M. Zerr

Rev 10:1. The drama of the book of Revelation is proceeding down through the centuries, until we are about to arrive at the revolution known in history as the Reformation. But the full development of that mighty movement will be preceded by some items preparatory to it. Now is another time when the reader should again read carefully the “General remarks” at the beginning of this book. But the oppression from the power that was created through the union of church and state has exhausted the patience of the Almighty and he will soon inaugurate the work that is destined to dissolve the unrighteous monster and return to the people their right to act upon their own responsibility. The preliminary events necessary for the main performance are due to begin soon, which will be indicated by some of the symbols of this chapter. The angel in this verse came down from heaven and the description shows he was coming on behalf of the Lord to impart some predictions about to be carried out. Clothed with a cloud agrees with the fact that he was from the courts of heaven, because the clouds are frequently used in connection with heavenly events (Rev 1:7; Rev 14:14; Mat 24:30; Act 1:9; 1Th 4:17). Rainbow upon his head signifies the dignity and grandeur of his mission. His face like the sun denotes great light which was especially appropriate since his mission was to announce the shedding of Gospel light on those who had been deprived of it because of the Dark Ages. Pillars of fire. Thayer explains this to mean. “Flames rising like columns.” It denotes a penetrating brilliance that belongs only to heavenly beings.

Rev 10:2. The angel had a little book which indicated that the events about to be predicted would not take long and hence would not require a large book to record them. The book was open which signified that the things about to happen were to be made known; that their account was not a sealed book as the one in chapter 2. It denoted further that the Bible which had been closed to the people by Rome would soon be opend again so that all might read. The sea and earth comprise the entire surface of the globe and the symbol means that all the world would be affected by what was soon to occur and which would be announced presently.

Rev 10:3. The angel’s voice was like that of a lion in that it was strong and itself heard far and near. We know from the context that the angel’s cry was the announcement that the Bible was again to be given to the people. Of course that would be unwelcome news to the heads of the apostate church and it was natural for them to protest. That called for seven thunders from the “seven-hilled” city of Rome.

Rev 10:4. Not realizing the deception there was in the protests, John was about to write down what the thunderous voices said. (We remember he was told in Rev 1:19 to write the things that should be thereafter.) But the Lord understood the motive of the seven voices coming from the headquarters of the “man of sin,” and He caused a voice to instruct John not to record them but to seal them up.

Rev 10:5. In lifting up his hand the angel mentioned before (in verse 2) was preparing to make an oath. (There is no inconsistency in this, for he was an angel of God and man only is forbidden to make oaths.)

Rev 10:6. Should be time no longer. Much misuse has been of this passage. It is not uncommon to hear a preacher making an earnest plea to his audience to obey the Gospel while the time is here. That soon the angel of God would place one foot on land and the other on the sea and declare that “time shall be no longer.” They thus make the phrase mean that the last day of the earth has come and hence it will be “the end of time.” In the first place the events concerning which the angel uttered the phrase were several centuries prior to the second coming of Christ. In the second place the Bible does not teach there will ever be an end of time, for the word means the same as the word “eternity,” and both words simply mean “duration” which is something that had no beginning and will never have an end. The word in our passage does not mean “time” as being the opposite of “eternity,” but it has the same meaning the word would have if a moderator announced to the speaker that his time was up. The Englishman’s Greek New Testament renders the word “delay.” The passage means that the events being predicted–the events getting ready for the Reformation–were about due to start and that there would be no longer delay in the matter.

Rev 10:7. The mystery of God refers to the work of the Reformation that was to restore the Bible to the people. The seventh angel has not yet sounded, but he soon will because the preceding verse says there was not to be any further delay. By the time this seventh angel gets his message sounded the complete work of the Reformation will be done, that is, the prediction will be completed. Of course an inspired prophet speaks of things in the present tense even though he is speaking of events long in the future. John was seeing this vision in the first century and the Reformation came in the sixteenth, but an inspired angel can speak of such an event as having taken place. Such is the meaning of this verse when it says that when he shall begin to sound, the mystery of God should be finished. (See Rev 11:15.)

Rev 10:8. This little book is the one mentioned in verse 2 which contains predictions of things about to begin. John was the human agency of God for delivering the message to the world, and hence it was appropriate for him to receive the book at the bidding of the angel. We note two angels are involved in this episode, the one that held the book and the other one that sounded the instructions to John.

Rev 10:9. In obedience to the instructions of the angel John went and requested the other angel to give him the little book. As the angel delivered it to him he told him to eat it up. This was a symbol and indicated that John was to be inspired to report to the people. A similar instance of such a symbolic inspiration of a prophet is in Eze 3:1-3. The book produced two opposite effects upon the prophet although he had only one body to absorb it. There was nothing inconsistent in John’s personal attitude toward the word of God, but the world would not take the same stand in view of the unpleasant things it contains in its teachings. Therefore John was required to have a bodily experience that represented both his and the people’s reaction to the word. See the note about “prophets acting” at 1Ki 20:35 in Volume 2 of Bible Commentary.

Rev 10:10. John took the book and ate it with the results that he was told what would happen within his body.

Rev 10:11. We are sure that the effects of eating the book included the reactions of the world, for this verse refers to the subject in direct connection with his eating it. The instruction explains why he was to eat the book, and why it had the mentioned effects, namely, that he was to prophesy again before many peoples, etc. Incidentally, this last statement shows that the one in verse 6 that there should be time no longer, does not mean that the end of the world had come.

Commentary on Rev 10:1-11 by Burton Coffman

Rev 10:1

The big thing in this chapter is “the little book open,” which beyond any reasonable doubt is the New Testament. Of all the books ever heard of in the history of the world, there is only one small book continuing to remain open in spite of the most vigorous efforts of hell and the devil to close it, and deserving to receive the supernatural guardianship of one of God’s most mighty and glorious angels. If there is even another candidate for such a unique status, this writer has never heard of it.

It is nothing short of phenomenal that most of the commentators on Revelation appear to be blind to the glorious vision of “the little book open.” Many refer to this chapter as a consolatory vision for “the church,” despite the church’s not even being mentioned in the whole chapter; whereas, the little book or its equivalent pronoun occurs eleven times in as many verses!

What is the true significance of this? The Lord, through John, had just revealed the final impenitence and violent rebellion of the human race against God as history moves toward the terminal of the final judgment; and the persecuted and suffering Christians who first received this prophecy would naturally have been concerned with the question of what about the preaching of the word of God? especially of the New Testament, during such events, which, for all that they certainly knew were even then descending upon them. This chapter addresses that question. It is the apocalyptic counterpart of such great promises of the Lord Jesus Christ as these:

Heaven and earth shall pass away, but my word shall not pass away (Mat 24:35).

The gospel shall be preached throughout the whole world (Mar 14:9).

This gospel of the kingdom shall be preached in the whole world for a testimony unto all nations; and then shall the end come (Mat 24:14).

The word that I spake, the same shall judge him (man) in the last day (Joh 12:48).

Repentance and remission of sins should be preached in his name unto all nations, beginning from Jerusalem (Luk 24:47).

Ye shall be my witnesses … to the uttermost part of the earth (Act 1:8).

All history is the record of the fulfillment of these blessed promises of the Lord. These promises are found in the first five books of the New Testament, and the chapter before us is the inspired revelation of the reason why this fulfillment was possible. It shows that the holy providence of the Lord Jesus Christ which was pledged to the church in the promise of his being with them “always, even unto the end of the world” (Mat 28:18-20), also includes the exercise of that same providence in the preservation of the sacred New Testament, which is the unique origin, nourishment, and vitality of the church. Christ’s promise to be with his church necessarily includes also his promise of being with the New Testament, without which the church could not possibly exist. This chapter makes that truth plain.

Right here is the reason why vicious and unbelieving scholars, devoting their total lives to the purpose of downgrading or destroying the New Testament, are foreordained to frustration and defeat. Let them look up from their mythology, folklore, Armenian and Mandaean eschatology, Babylonian creation stories, and the poetry and philosophy of pagan literature; let them desist from their silly word-counting games, their bizarre subjective guesses, and all their other devices, and let them behold the Rainbow Angel with the New Testament open in his hand! Open forever more, until day breaks and shadows flee! Will the enemies of the New Testament prevail? Ask the Rainbow Angel. Consult this chapter.

This chapter must not be understood as sequential chronologically to the six trumpets, but rather as a consolatory vision of the way it is with God’s word throughout the entire Christian dispensation. Nothing of any greater relevance or significance for our own times, and for all times, appears elsewhere in this prophecy.

Despite this, the reading of the indexes of the whole period of writings by the Ante-Nicene authors reveals only two references to this chapter; and both of them omit any reference to “the little book open.” Half a hundred volumes were searched with regard to comment on this chapter; and only the following authors got the point about this little book:

The little book is the word of God, his gospel in which the mystery of salvation is set forth.[1]

It is the word of God which is seen in the hands of this colossal figure (the Rainbow Angel).[2]

The little book contains the gospel of God’s mercy.[3]

The little book has reference to the gospel.[4]

The little book open is that gospel which is the sword of the Spirit, the weapon of the church, the word of God open to all, hidden only to those whom the god of this world has blinded.[5] Bede unequivocally identified the little book as the New Testament.[6]

Origen, quoted in Speaker’s Commentary, identified it as the book of Scripture.[7]

Davis identified it as the book that is so little that it can be carried in one’s vest pocket and so cheap that it can be bought for a few pennies.[8]

Speck saw it as the Bible.[9]

Gaebelein understood it to mean the Old Testament.[10]

The main point of the open booklet is the open Word or Gospel.[11]

We are thankful for these but distressed that so many miss this, usually identifying the little book as some portion of this prophecy, failing to see that one part of God’s word could not possibly be more important than the rest of it. Thus, no portion of the New Testament could be elevated, as in the hand of this mighty angel, to a status higher than that pertaining to all of it. It is inconceivable that a glorious angel of Almighty God would be commissioned to look after a few passages in Revelation, as distinguished from the rest of the New Testament. We now turn to the text itself.

And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; (Rev 10:1)

I saw another strong angel … Some take this being to be Christ himself; but, as Earle wrote, “It is generally agreed that another mighty angel would not refer to the Son of God.”[12] Still it is true that this angel’s description resembles that of the glorified Christ (Rev 1:16). Some have identified this angel as Gabriel,[13] or Martin Luther;[14] but it is our view that the rank and importance of this celestial being is to be stressed rather than his personal identity, which is not given. “Of all the angels who inhabit the pages of John’s book, only three are called mighty.[15]

Coming down out of heaven … “This event is not to be interpreted as an extension of the sixth trumpet-vision which was introduced in Rev 9:13.”[16] “The very nature of the last two verses of the preceding chapter shows that the account reaches its conclusion there.”[17]

This is the beginning of a new vision of God’s providential guardianship of the word of God, especially the New Testament, throughout this entire dispensation of the grace of God. It will be noted that John here appears to be on earth, contrasting with other occasions in Revelation when he was in heaven. “This illustrates the fluidity of apocalyptic thought; one can move from heaven to earth in vision without explanation.”[18]

Cloud … rainbow, … “This is a description of the great angel emphasizing his rank and glory. Lenski called him “The Rainbow Angel.”[19]

[1] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 151.

[2] Leon Morris, Tyndale Commentaries, Vol. 20, The Revelation of St. John (Wm. B. Eerdmans Publishing Company, 1969), p. 138.

[3] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 126.

[4] R. H. Banowsky, The Revelation of the Holy City (Fort Worth, Texas: J. E. Snelson Printing Company, 1967), p. 48.

[5] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 582.

[6] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 273.

[7] Ibid.

[8] W. M. Davis, Studies in Revelation (Austin, Texas: Firm Foundation Publishing House, n.d.), p. 25.

[9] Willie Wallace Speck, The Triumph of Faith (San Marcos, Texas: Mrs. H. E. Speck, 1958), p. 117.

[10] Arno C. Gaebelein, The Revelation (Neptune, New Jersey: Loizeaux Brothers, 1961), p. 67.

[11] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 322.

[12] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 559.

[13] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 207.

[14] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 146.

[15] G. B. Caird, op. cit., p. 125.

[16] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 573.

[17] Ibid.

[18] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 141.

[19] R. C. H. Lenski, op. cit., p. 310.

Rev 10:2

and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth;

This verse introduces the principal theme in this chapter; namely, “the little book open” in the hand of a mighty angel. Pieters titled this chapter, “The Great Angel and the Little Book,”[20] and we would like to change that by the addition of a single word: “The Great Angel and the Little Book Open.”

And he had in his hand a little book open … See introduction to this chapter for our arguments positively identifying this little book as the New Testament of God’s will. No other book, whether large or small, in the history of the whole world, could deserve the importance indicated in the powerful scenes of this vision. Behold this mighty and glorious angel so tall and glorious, standing with one foot in the ocean and another upon the continent; and what is he doing? He is holding a little book open! What does that say about the importance of that little book? No other function than that of holding open the little book is ascribed to this glorious being. Not even the words of the seven thunders which he uttered, or caused to be uttered, were recorded, perhaps by design that nothing should detract from the all-important thing the angel was doing.

ENDNOTE:

[20] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 131.

Rev 10:3

and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices.

It would be impossible to design a pageant which could any more emphatically and gloriously stress and glorify a little book with the effective impact of such a vision as this.

And he cried with a great voice … The world-shaking power and importance of this angel, and what he was doing, are further emphasized by this.

When he cried, the seven thunders uttered their voices … We shall not find out what these voices said; but the very fact of the reverberating thunders attending the words of this angel emphasizes even more dramatically his eternal authority and power to keep on doing what he is depicted as doing here, keeping that “little book open”! There’s hardly anything in this prophecy any more important. Some have wondered why these were mentioned at all, since John was forbidden to convey the message they spoke; but, as is often true in the Bible, what is concealed is as significant as what is revealed.

For example, the shepherds who heard the announcement of Jesus’ birth are not identified by name, number, race, age, or whether they owned or merely tended their flock; and the very absence of specific details endows them perfectly as symbols of all mankind. So it is here. The voice of the seven thunders, by the omission of any specific message, is endowed with a symbolism infinitely beyond any specific message. This mighty angel crying with a loud voice, accompanied by the reverberating thunders, is the impact of God’s word upon the world. What happens? The voice of the seven thunders rolls through the centuries. Mighty consequences follow the preaching of the word of God. Thus, the utterances of these thunders being first mentioned, and then their messages hidden, are by no means a meaningless part of the vision.

What did the thunders say? People have no right to ask such a question; but the proof that they do ask it is seen in the volumes of answers people have given. One famous writer has a total of five pages in fine print on the subject. We shall conclude with a single quotation from Pieters:

So far as I have learned the views of expositors, most of them do . not attempt any explanation; and those who do attempt it produce nothing worth repeating. This must therefore remain among the unexplained and unexplainable passages of the book.[21]

ENDNOTE:

[21] Ibid.

Rev 10:4

And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.

Eller called this verse, “a puzzler, but a passage not to hang up on!”[22] As for the reason why the incident was given at all, see under preceding verse. Another possible view was given by Morris:

The Revelation conveyed the messages to John himself, for he clearly understood them; and Paul speaks of such experiences (2Co 12:4).[23]

In harmony with such a view, we might conclude that the messages had the purpose of encouraging the apostle John, which also seems to have been the purpose underlying Paul’s similar experience.

Another important deduction which appears to be valid in this connection is, until people know what these thunders said (and they shall never know), there should be an end of dating events foretold in this prophecy. We simply do not have all of it. “God has kept back some things from us; let us beware of proceeding as though all has been revealed.”[24]

[22] Vernard Eller, The Most Revealing Book in the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 112.

[23] Leon Morris, op. cit., p. 139.

[24] Ibid.

Rev 10:5

And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven, and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer:

Lifted up his right hand and sware … Here is another reason for holding this angel to be someone other than Christ. A vision of Christ taking an oath would not fit in here, or anywhere. In this oath, sworn by the eternal God himself (by the angel), it is inherent that some great truth of universal and everlasting significance is about to be announced; and it is exceedingly important to realize this, because of its bearing on the meaning of the last clause in Rev 10:6, “that there shall be delay no longer.”

If there is to be no delay, why then do we seem to get exactly that, a delay?

The delay is only apparent. What we have in Revelation 10 does not intervene chronologically between the sixth and seventh trumpets. It is simply a description of the present dispensation from a different viewpoint.[25]

Barclay thought that the meaning here is as the writer of Hebrews had it, “Yet a little while, and the coming one will come, and shall not tarry.”[26] However, the great oath was not that the delay would be brief, but that there would be “no delay.” We must go back to the last two verses of Revelation 9 to find what this means. When, after all of God’s warning judgments have fallen upon people, and when their state of rejection against God is final and complete, the final judgment of the Second Advent will occur then. Therefore, the events of Revelation 10 are not an “interlude” in time, but only in a literary sense. “The sounding of the seventh trumpet would usher in the finish of God’s mystery.”[27] “Redemption will be finished at the Second Coming of Christ.”[28]

We have interpreted this verse as it stands in our version (ASV), but before leaving it, the fact should be noted that the KJV should be followed here, that “there should be time no longer.” Roberts pointed out that “the word from which delay comes is [@chronos], which literally means time.”[29] It would appear that the reasons behind the change are theological and philosophical, rather than textual. All of the manuscripts and cursives that have come down through the ages to us have time instead of delay except the Sinaiticus, Vaticanus, and a few cursives, of which there are hundreds.[30] In this connection, it should also be remembered that both Sinaiticus and Vaticanus are of the same family of manuscripts, thus being practically but one witness instead of two. This shows the superiority of the KJV above subsequent versions in a very important particular, namely, that the KJV scholars believed they were translating God’s word and accordingly had a higher regard for the text; whereas, in subsequent versions and translations, the translators took into consideration their own theological and philosophical views in choosing a rendition. This is a prime reason why the KJV must never be abandoned as a checking device against subsequent renditions. In this instance, the interpretation is not affected, because there being “time no longer” would also include the meaning that there would be no delay; but the awesome grandeur of the angel’s words in the KJV are lost in our version.

The commentators who keep explaining why this should be rendered “delay” overlook the simple truth that the state of rebellion evident in Rev 9:20-21 is represented as continuing until the very end; and thus the pronouncement that there should be no delay between that state and the end is meaningless.

None of these commentators attempts to say why this fact should be announced with an oath (and such an oath). What is announced is that time itself shall cease to exist. The clock of time shall stop.[31]

As Eller expressed it:

Sorry, the time has run out. The ball game is over. John is decidedly not one of those modern scholars who believes that human history never will involve an accounting but will simply go on forever.[32]

[25] William Hendriksen, op. cit., p. 151.

[26] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976),p. 55.

[27] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 161.

[28] Ralph Earle, op. cit., p. 560.

[29] J. W. Roberts, The Revelation of John (Austin, Texas: The R. B. Sweet Company, 1974), p. 85.

[30] A. Plummer, op. cit., p. 275.

[31] R. C. H. Lenski, op. cit., p. 318.

[32] Vernard Eller, op. cit., p. 113.

Rev 10:7

but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.

In the days of the voice of the seventh angel … These words appear to mean merely “when the seventh angel sounds.” It is a stylized or idiomatic way of saying it. Certainly we reject the notion of Wordsworth to the effect that “This verse points to a brief respite, during which men may yet repent.”[33]

Then is finished the mystery of God … Lenski correctly described this mystery as:

God’s scheme of redemption. The eschatological mystery of the world’s history. The glorious completion of the divine kingdom. The glorious consummation of God’s kingdom.[34]

The theology of mystery has been extensively discussed by this writer in his book entitled The Mystery of Redemption.

There is that about the gospel which is not accessible to the mind of men. (There is still a mystery, and it is not even finished yet.) Left to ourselves, we would never have worked out that God would save men as he does. It had to be revealed.[35]

According to the good tidings declared … These words make certain the identification of the mystery here as the gospel of our Lord Jesus Christ, both the facts of its being called the “good tidings,” and its being “declared” unto the prophets are proof of it. “The very word here rendered declared means preached the gospel.”[36]

Prophets … These are those men of both the Old Testament and the New Testament “through whom God spoke to his people.”[37]

[33] As quoted by Plummer, op. cit., p. 275.

[34] R. C. H. Lenski, op. cit., p. 319.

[35] Leon Morris, op. cit., p. 141.

[36] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press, 1975), p. 101.

[37] George Eldon Ladd, op. cit., p. 145.

Rev 10:8

And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth.

The voice from heaven … is a frequent reference in this prophecy. Although no definite speaker is identified here, the message is to be understood as coming from God.

Go take the book which is open in the hand of the angel … Hinds pointed out that, “John himself now becomes a part of the scene,”[38] a very important truth to remember when we come to interpret Rev 10:11.

Which is open … It is nothing less than amazing that this fact of the book’s being open, and continuing so, which is so repeatedly emphasized in this chapter should be so completely ignored by so many writers. For example, Wilbur M. Smith wrote, ‘”The little book which John is told to take and eat is never opened; and hence its exact nature must be a matter of dispute.”[39]

Go take … This command was repeated in Rev 10:9, where its repetition has the effect of denying John’s request that the angel “give” him the little book, and symbolizing the profound truth that the word of God must, in a sense, be taken by every man for himself. Some other person cannot give to any man the knowledge and understanding of the word of God that he should exercise himself to acquire. “Study to show thyself approved unto God!”

[38] John T. Hinds, op. cit., p. 150.

[39] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1074.

Rev 10:9

And I went unto the angel, saying unto him that he should give me the little book. And he saith unto me: Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey.

Give me the little book … See under preceding verse. “Take it, and eat it up …” It is futile to search for John’s “source” either in the Old Testament (Eze 2:9 to Eze 3:4) or anywhere else except in this vision “which God gave him” (Rev 1:1). Nothing truly like this vision is found anywhere but here. The meaning inherent in taking a book and eating it up is simply that of mastering its contents; and this, of course, means digesting its contents also. Both Ladd and Morris missed this, causing them to interpret the bitterness that came later as something “internal, and within the believer himself.”[40]

It shall make thy belly bitter … Hendriksen’s interpretation of this is correct, referring it to the suffering and cross-bearing which is ever the portion of those who faithfully proclaim the gospel. “That gospel is in itself glorious and sweet; but its proclamation is ever followed by bitter persecutions.”[41] We agree with Hendriksen that this meaning is “very clear.”

In thy mouth it shall be as sweet as honey … The interpretation that would make this sweetness due alone to the sweet promise of forgiveness and eternal life, and the following bitterness to be due to the awesome revelations of God’s wrath and judgment upon the wicked is incorrect. There is no need whatever for the revelation of God’s wrath upon the wicked to be a source of bitterness to persecuted, suffering, dying Christians. Such is a false theological conception. Origen’s notion that “The book of Scripture is very sweet when first perceived, but bitter to the conscience within,”[42] is also a false conception. The true meaning of this passage cannot turn upon the subjective response of the believer, but upon the turn of events which follow the proclamation of the truth. “The eating up” of God’s word, and obeying it, which is necessarily included, brings nothing but joyful release and tranquillity to the conscience. Hinds grasped this fundamental truth: “The thoughts from eating the book would give him joy; but practicing the teachings would bring persecutions, sufferings and possibly death.”[43]

Of course, the metaphor here is based upon the fact that some foods which taste good produce sickness or pain later. The sweet taste of God’s word is a frequent Old Testament metaphor (Psa 19:9-10; Psa 119:103). It should not be forgotten that “eating the book” means, “The complete mastering of the contents, digesting it.”[44]

[40] Leon Morris, op. cit., p. 143.

[41] William Hendriksen, op. cit., p. 151.

[42] As quoted by Plummer, op. cit., p. 276.

[43] John T. Hinds, op. cit., p. 151.

[44] W. Boyd Carpenter, op. cit., p. 583.

Rev 10:10

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter.

This verse merely says that John found the experience of sweetness, followed by bitterness, to be exactly as the angel had promised. Speck mentioned in this context “the bitter price people paid for reading the Scripture and rebelling against the authority of the Medieval Church,”[45] one of many illustrations that could be cited. Tyndale, it will be recalled, paid with his life for the precious sweetness of “eating the book” and making it available to others by his translation of it into our native tongue. There is not an English-speaking person on earth today who does not owe a deep debt of gratitude to God for William Tyndale.

ENDNOTE:

[45] Willie Wallace Speck, op. cit., p. 127.

Rev 10:11

And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.

And they say unto me … “It is best to take this expression as an indefinite plural, or the equivalent of the passive ‘it was said.'”[46]

Thou must prophecy again … John himself is part of the vision here, not merely in his person, but as an embodiment of the New Testament. It is not merely John who will continue to sound out the Word through the ages, but all of the apostles, and by extension the whole church of God throughout the dispensation, who will continue to prophesy, or proclaim God’s truth. The reference here is not to the release of the Book of Revelation, either in part or whole, but to the proclamation of “the whole counsel of God.” We regret Roberts’ missing this in the comment that, “This explains the little scroll. It means that Revelation is divided into two grand divisions … the little scroll is the second part, consisting of Revelation 12-16.”[47]

Over many peoples and nations and tongues and kings … The ASV margin here has “concerning” instead of “over”; and a great many scholars prefer that meaning, a preference apparently due to their thinking of Revelation as primarily a book “concerning” world history; but the true meaning of the place is “before” many peoples, etc., as in the KJV. Lenski unequivocally affirmed that the KJV is correct here,[48] and we believe he is right in this judgment, and that the reason so many have missed it is that they tend to think about the “predictions” that John is about to write; “but this is an idea that results from their misconception of this vision.”[49] Of course, Revelation, in a certain sense, is “concerning” many peoples, etc.; but far more is involved here than this single prophecy. All of God’s word is to be proclaimed “unto all nations” (Luk 24:47); and we are certain that that mandate is the commission to John which is reiterated in this verse.

This concludes the consolatory vision of God’s word being proclaimed throughout history, no matter what evil men do; and the next consolatory vision (Rev 11:1-13) will detail symbolically the fortunes of the church throughout her history. However, it should be remembered that both these consolatory visions are in a sense parenthetical. As soon as they have been related, the judgment scene will be depicted, an event that connects chronologically with the end of Revelation 9.

[46] Robert H. Mounce, op. cit., p. 217.

[47] J. W. Roberts, op. cit., p. 87.

[48] R. C. H. Lenski, op. cit., p. 302.

[49] Ibid.

Commentary on Rev 10:1-11 by Manly Luscombe

Introduction–There was a pause after the sixth seal. Paul Rogers wrote, This chapter was written to assure the faithful that the hour for the final woe has come and the mystery must be fulfilled. Just as there is a pause between the opening of the sixth and seventh seals to heighten expectancy, so now there is an interlude between the blowing of the sixth and seventh trumpets. During the pause two events take place, the presentation of the little book and the ministry of the two witnesses. There is no corresponding interlude between the sixth and sevenths bowls. (3, 44)

1 I saw still another mighty angel coming down from heaven, clothed with a cloud. And a rainbow was on his head, his face was like the sun, and his feet like pillars of fire. A mighty angel comes from heaven. The angel is mighty showing that this angel has great strength. There are four symbols used to describe this angel. Cloud – Commentaries are in great disagreement as to the meaning of the cloud. Some believe it could symbolize the coming of God as he did in Psa 104:3. Jesus left this earth with clouds and will return in clouds. Some believe that the mighty angel is one of the archangels – Michael or Gabriel. Rainbow – From the time of Noah and the flood, the rainbow has represented the promise of God. God made a promise and the rainbow is the sign of that covenant. Face like the sun – Jesus is the light of the world. (Joh 8:12) Jesus came to bring light to a dark world. The gospel is the light of life. This symbol is used in 1:16 to describe Jesus. Feet like pillars of fire – With one foot on the sea and one on land, showing that all mankind is involved. Fire is often a symbol of passion, fervor, and zeal. The fire represents the burning message of the gospel.

2 He had a little book open in his hand. And he set his right foot on the sea and his left foot on the land, In his hand was a little book open. Several comments are needed here. Little book – Most commentators believe this is not the size of the volume, but the simplicity of the message. This is NOT a big, difficult, hard to understand book. It is little, small, and easy to learn the message from God. Open – The Word of God is always open. The invitation of the gospel is not closed. I have aided people in obeying the gospel at all hours of the day and night. At worship services we extend a formal invitation, but responding to the gospel call is not limited to those moments. This little book is the gospel, the New Testament. Here are some reasons I reach this conclusion. The book is always open. The Gospel is always open to all who will obey it. John was told to take the book. It is not thrust on anyone. They must choose to take it. John was instructed to eat the book. The Bible cannot be just read. It must be chewed, swallowed, and digested. After eating the book, John was told to prophesy. A prophet is one who speaks the message of God. John has eaten the book. Now, he can speak. Before a preacher or teacher can teach the Word, it must be studied, and digested. This book is called the mystery of God in verse 7.

3 and cried with a loud voice, as when a lion roars. When he cried out, seven thunders uttered their voices. 4 Now when the seven thunders uttered their voices, I was about to write; but I heard a voice from heaven saying to me, Seal up the things which the seven thunders uttered, and do not write them. The angel cries with a loud voice. The sound was like a lion roaring. Then seven thunders utter their voices. John is about to record what he has heard from the seven thunders. A voice from heaven told John not to write. They were to be sealed, kept secret, not revealed. There has been much speculation about the reasons for keeping this information sealed. Many have also tried to speculate about the content of these seven thunders. There is simply no way for us to know what the thunders said. There is no information given on that subject. However, there are some logical guesses about why they were sealed and not revealed to us. Since the little book is the New Testament, the gospel of Christ, the will of God is complete. We do not need this information to obey God, serve God and live eternally with Him.

NOTE: There are many things of curiosity, things we wonder about, things we would like to know, but are not needed for us to please God. God did not reveal ALL THINGS to us. He did reveal all things that pertain to life and godliness. (2Pe 1:3)

5 The angel whom I saw standing on the sea and on the land raised up his hand to heaven 6 and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer,The mighty angel lifts his hand toward heaven and swears by the God of heaven. God is the one who created all things. Therefore, when all things are about to end, God is the one to whom the angel speaks. The message is simple: Time will be no longer. Our ability to measure time is based upon the solar system. We measure days as the earth rotates; we measure months by the orbit of the moon; we measure a year by the earths orbit of the sun. When the sun, moon and earth are burned up, there will be no time. We will lose all sense of days, months and years. Eternity for Christians is only one day long. There is no night there. We will never enter the second day of heaven. There will come a point where the time of opportunity will end. The little book will be closed. The offer of the gospel will cease.

7 but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets. The mystery of God will be finished. I have titled this work Revelation: Book of Mystery not because it is beyond our ability to understand. It is a book of mystery because it deals with things we have not yet experienced. When this world ends and time shall be no more, the mystery will be completed. Study Col 1:26-28 about the mystery of the gospel.

8 Then the voice which I heard from heaven spoke to me again and said, Go, take the little book which is open in the hand of the angel who stands on the sea and on the earth. A. John is told to take the book. The voice is either God or Christ here. John is given a simple command. It is not difficult. John is expected to obey the command – as stated.

9 So I went to the angel and said to him, Give me the little book. And he said to me, Take and eat it; and it will make your stomach bitter, but it will be as sweet as honey in your mouth. John hesitates to take the book. He walks up to the mighty angel and asks for the book. The angel responds, Take it, and eat it. It is clear that expects His commands to be obeyed – period. No changes. John wanted to change the command from take to ask for and it was not allowed. The further instruction is that the book was to be eaten (chewed, swallowed and digested) before it can be of value. Many just read. While this is a good place to start, it is not the end of what we must do as we seek to understand and apply the Word of God to our lives. In Johns mouth it would taste sweet, but in the stomach there would be bitterness. The symbolism is clear. Many hear the gospel, understand the message of salvation, forgiveness and redemption. They obey the gospel, are baptized, and begin living the Christian life. It is wonderful to know that they are forgiven. We are filled with joy and delight, knowing that they are saved. Then, along comes some bitterness. Some calamity, hardship or persecution enters our life. Now the gospel has some acid reflux, a burning, and bitterness. When the gospel becomes bitterness, when living the Christian life becomes heartburn, many abandon the faith they once proclaimed and confessed.

10 Then I took the little book out of the angels hand and ate it, and it was as sweet as honey in my mouth. But when I had eaten it, my stomach became bitter. It happened just as it had been explained to John. He took the book and ate it. In his mouth it was sweet and pleasurable, but in his stomach it was a bitter pill to swallow.

11 And he said to me, You must prophesy again about many peoples, nations, tongues, and kings. Now that the book is digested, it is time to expound the message to all people. Before we can teach others, we must digest the meat of the Word. This does not mean that we must understand every detail, answer every false teaching, and explain every difficult passage. It does mean that the Word must become part and parcel with us.

NOTE: John is not just watching a movie. He is an active participant in this vision. When no man was found to open the seals, John wept. Here John takes, eats, and digests the Word of God, then he must teach the gospel to all people of all nations.

Sermon on Rev 10:1-11

The Little Scroll

Brent Kercheville

The Mighty Angel (Rev 10:1-2)

John sees another mighty angel coming down from heaven. The description of this angel shows us that he is not like the previous angels we have read about in this book. This mighty angel is wrapped in a cloud. Clouds consistently carry the symbolism of judgment in the scriptures.

Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. (Rev 1:7 ESV)

Behold, he comes up like clouds; his chariots like the whirlwind; his horses are swifter than eagles- woe to us, for we are ruined! (Jer 4:13 ESV)

For the day is near, the day of the LORD is near; it will be a day of clouds, a time of doom for the nations. (Eze 30:3 ESV)

Therefore, this angel is coming to declare judgment on the earth. Further, this angel is described with a rainbow over his head. The rainbow carries the symbolism of Gods covenant. Gods judgment is about to be unleashed in keeping with Gods covenant that he made with his people. The angel has a similar description to the description of the Son of Man in Rev 1:15-16. However, we should not think that this angel is Christ. If Revelation wanted to tell us that this is Christ, then the book would not have called this spiritual being an angel. Christ is not an angel and is extensively argued in the scriptures to be different and greater than all the angels (Hebrews 1). The similar language is simply intended to show us that this angel is sent by God to carry out judgment according to Gods word and covenant. The mighty angel has a little scroll open in his hand. We will explain what this scroll is and why the scroll is described as little later on in this chapter. The mighty angel comes down to the earth and sets his right foot on the sea and his left foot on the land. We will see the meaning of this imagery later in this chapter also.

Seven Thunders (Rev 10:3-4)

The mighty angel calls out with a loud voice and the sound was like a lion roaring. When the angel called out with this loud voice, there were seven thunders that sounded. The seven thunders are apparently similar to the seven seals and the seven trumpets, containing messages of judgment. John is about to write down what the seven thunders said, but a voice from heaven calls down to John. The voice tells John, Seal up what the seven thunders have said, and do not write it down. This is the only picture we have in the book of Revelation of some piece of information remaining sealed. It was not for humanity to know the things that the seven thunders revealed. We are not given any clues or any further information about the message of the seven thunders.

The Mighty Angels Oath (Rev 10:5-7)

The scene returns to the mighty angel who has taken his stand on the sea and on the land. The angel raises his right hand to heaven and swore that there would no longer be delay. What would no longer be delayed? The mystery of God announced by the prophets would be fulfilled. When would this happen? The angel says in the days when the seventh angel blows his trumpet. Remember that we have been listening to the seven trumpets blasting judgment. We have read of six trumpets sounding so far. The mighty angel declares that when the seventh angel sounds his trumpet then it is done. The mystery of God as declared by the prophets will be fulfilled.

To gain further clarity about what is being told to us, we must recognize that this picture is found in Daniel 12. In Dan 12:7 we see the same angel taking the same stand and taking the same oath.

And I heard the man clothed in linen, who was above the waters of the stream; he raised his right hand and his left hand toward heaven and swore by him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished. (Dan 12:7 ESV)

All the elements of Dan 12:7 and Rev 10:5-7 are in parallel. There is only one real difference and that is the timeline. When the angel in Daniel makes his oath, he declares that it was going to be a time, times, and half a time. A period of time was going to pass by before these events would unfold. This is the repeated point to Daniel in Dan 12:9. The words were shut up and sealed until the time of the end. The fulfillment of the prophecy would not happen in the days of Daniel. It would be later. It would be a time, times, and half a time. We will talk about the meaning of this time marker, a time, times, and half a time, in Revelation 11.

The angel reveals in Daniel what event his oath concerns. Notice the end of Rev 10:7, when the shattering of the power of the holy people comes to an end all these things would be finished. When the angel said these words to Daniel, who were the holy people? The holy people was a reference to the physical nation of Israel. Jump up to Dan 12:1 and you will see the same point.

And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book. (Dan 12:1 ESV)

Notice that the angel tells Daniel that this prophecy is about his people, that is, the Jewish nation. Those who were written in the book would be delivered from this time of trouble, this great tribulation. Lets move this message back to Revelation 10. The angel has declared that when the seventh angel blows his trumpet, the things announced by the prophets (particularly with Daniels prophecy in mind) will be fulfilled. The angel that told Daniel that there would be delay (a time, times, and half of time) tells John that there will not be a delay now. This angel confirms that our understanding of the locusts in Revelation 9 is correct. We noted in Revelation 9 that the locusts represent a world power destroying another nation in the scriptures (see Joel 2). The logical sense was that the locusts represented the Roman Empire coming against the Jewish nation in 70 AD. Revelation 10 validates this interpretation. We have seen many clues since chapter 6 that the physical Jewish nation was the object of Gods wrath. Jesus also prophesied this doom in Matthew 24 and Luke 21. Paul also noted this coming wrath against the nation of Israel.

For you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved-so as always to fill up the measure of their sins. But Gods wrath has come upon them at last! (1Th 2:14-16 ESV)

To sum up the picture so far in Revelation. Revelation 6 told us that there would be partial judgments culminating with final judgment against a nation. Revelation 7 declared that these judgments would not take place until the people of God were sealed. Though Christians would die, they are pictured safe in Christ. Revelation 8-9 revealed the partial judgments occurring against the Jewish nation from 66-69 AD. However, the people did not repent and the nations who saw these judgments did not repent. Therefore, we have seen this mighty angel declare that there will no longer be delay. The final judgment of shattering the nation will take place in the days when the seventh angel blows his trumpet.

The Little Scroll (Rev 10:9-11)

The final scene in Revelation 10 concerns the little scroll. In verse 2 we saw the mighty angel holding the little scroll open in his hand. The seven seals have been released by the Lamb and the scroll is now laying open in the hand of the mighty angel. John goes up to the mighty angel and takes the scroll. The angel tells John to eat the scroll. This imagery explains why the scroll is described as a little scroll. John was going to eat this scroll. The scroll whose seals have been opened is described as little so that John can be seen eating the scroll. Why would John be instructed to eat the scroll?

This imagery of eating a scroll is also found in the scriptures. Ezekiel was also told to eat the scroll that was presented to him.

And when I looked, behold, a hand was stretched out to me, and behold, a scroll of a book was in it. And he spread it before me. And it had writing on the front and on the back, and there were written on it words of lamentation and mourning and woe. And he said to me, Son of man, eat whatever you find here. Eat this scroll, and go, speak to the house of Israel. So I opened my mouth, and he gave me this scroll to eat. And he said to me, Son of man, feed your belly with this scroll that I give you and fill your stomach with it. Then I ate it, and it was in my mouth as sweet as honey. (Eze 2:9 to Eze 3:3 ESV)

Eating the scroll is a picture of being ready to prophesy Gods message. Notice that when Ezekiel eats this scroll he finds it to be sweet as honey in his mouth. The word of God is described as sweet. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. (Psa 19:10 ESV) Notice that when John eats the scroll he also finds it as sweet as honey in his mouth. However, after he had eaten the scroll his stomach was made bitter. The bitterness comes because of the judgments that are still to come.

Notice that these judgments to come is the point ofRev 10:11. John is told to prophesy about many peoples and nations and languages and kings. Now the prophecies will be about the nations of the earth. These prophecies will begin in chapter 12. John has been prophesying about his own people, the Jewish nation, and its final judgment by God has been declared. However, John is not done. John must continue to prophesy and he will speak about the nations.

Lessons:

God keeps his promises.

God keeps his covenant.

The prophets even back in the days of Moses declared that the physical nation of Israel would be destroyed for its rebellion against God.

Jesus said that Gods wrath was ready to come against the people for their sins. The apostle Paul spoke about its doom as well.

Hundreds of years or even thousands of years can pass by since the word of the Lord is spoken.

The duration of time does not matter for God will keep his word.

The word of God is sweet to taste. There should be nothing sweeter to us than reading Gods word. It should be our passion. It should be our delight.

LESSON 15.

THE ANGEL WITH THE LITTLE BOOK

Read Rev 10:1 to Rev 11:14

1. Between the sounding of what two trumpets does this vision appear? Ans. Rev 9:13; Rev 11:15.

2. Describe the angel that John saw coming down out of heaven. Ans. Rev 10:1.

3. What did he have in his hand? Ans. Rev 10:2.

4. To what is his voice compared? Ans. Rev 10:3.

5. What was John forbidden to write? Ans. Rev 10:4.

6. What announcement did the angel confirm with an oath? Ans. Rev 10:5-7.

7. What was John told to do with the little book, and what effect did it have on him? Ans. Rev 10:8-10.

8. What then was John told he must do? Ans. Rev 10:11.

9. He was told to measure what? Ans. Rev 11:1.

10. What was he told not to measure? Ans. Rev 11:2.

11. What city was to be trodden under foot, and for how long? Ans. Rev 11:2; Mat 27:53.

12. What were the “two” witnesses to do and for how long? Ans. Rev 11:3.

13. Who are the “two witnesses”? Ans. Rev 11:4.

14. What of those who desire to hurt these witnesses? Ans. Rev 11:5.

15. The “two witnesses” have power to do what? Ans. Rev 11:6.

16. When and how were they to be killed? Ans. Rev 11:7.

17. What would be done with their dead bodies? Ans. Rev 11:8-10.

18. After three days and a half what would happen to these dead bodies? Ans. Rev 11:11.

19. Tell of their ascension. Ans. Rev 11:12-13.

20. How many of the three “woes” were now past? Ans. Rev 11:14.

E.M. Zerr

Questions on Revelation

Revelation Chapter Ten

1. What did John see further?

2. From where did he come?

3. How was he clothed?

4. What was upon his head?

5. State the appearance of his face.

6. And that of his feet.

7. What was in his hand?

8. In what position was it?

9. Where did he place his right foot?

10. And where the other?

11. How did he cry?

12. To what was his cry likened?

13. When he cried how many voices were heard?

14. To what did these voices belong?

15. What was John about to do?

16. On what subject was he going to do this?

17. From where did he hear another voice?

18. What was he to seal up?

19. When was he to write them?

20. Which angel did he again see?

21. Tell what he lifted up.

22. Towards where did he lift it?

23. What form of saying did he utter?

24. By what person did he utter this speech?

25. What great works had he done?

26. State the subject of this oath.

27. Whose mystery was going to be finished?

28. In whose days will it be done?

29. To whom had this been declared?

30. By what class of persons was it declared?

31. What voice spake to John again?

32. From where did this voice come?

33. What was John told to take?

34. In whose hand was it now?

35. Tell where this angel was standing.

36. Did John c()mply with the command?

37. Repeat his request of the angel.

38. What was John told to do with the book?

39. How would it affect his body?

40. In what way would it be sweet?

41. What did he then do?

42. ‘]’ell how it affected his mouth.

43. Was its effect the same throughout?

44. How long until the effects came?

45. What work must John do again?

46. Before whom must this work be done?

47. How many angels mentioned in this chapter?

48. Tell how many voices.

49. What was announced to wait no longer?

50. What was forbidden to be revealed,

Revelation Chapter Ten

Ralph Starling

A mighty angel came from heaven with a little open book.

And John was told to take it and have a look.

He was also told to eat it up and consider

for it would taste like honey and make his belly bitter.

Was he to write some more? Never mind!

For soon there would be the end of time.

His work now was to prophecy and explaiin

to people, nations, tongues and kings.

Then when the sound of the trumpet was diminished,

The Mystery of God would then be finished.

Fuente: Old and New Testaments Restoration Commentary

Still under the period of the sixth trumpet, an interlude follows, chronicling events preparing for the sounding of the seventh and last trumpet. An angel comes to make a most important announcement, namely, that there shall be no more delay, that at the sounding of the seventh trumpet by the seventh angel the mystery of God will be finished.

The seer was now commanded to take the book and to eat it. This figure of eating the book is familiar, and suggests the feeding of the soul on the Word of God. It is to that that the seer was called anew. Such feeding brings men into fellowship with Christ and God. There is a fellowship in joy, and the book is sweet; in sorrow also, for there is bitterness; and yet again in service, for those so eating must prophesy. This threefold experience comes to all who study the unfolding of divine purpose and process. The joy of the assurance of the divine government is ever accompanied by the signs of sorrow over the ruined and unrepentant and unbelieving. This twofold consciousness had its central manifestation in history when Jesus wept over Jerusalem and pronounced doom on it. Thus, as the revelation of the final judgments are about to be given, the man admitted to the secret of the Lord is called on to share in the joy and sorrow and service.

Fuente: An Exposition on the Whole Bible

the Angel with the Little Book

Rev 10:1-11

If one of Gods angels is so strong and glorious, what must the Lord of angels be! From the splendor of His retinue, we may estimate the wealth of the Prince. How exactly does this description of the little book suit the word of the Cross, that is, the message of the gospel! Things are spoken to the saints, which, as Paul says, no tongue can utter. They are sealed to the unbelieving but opened to the children of God. Notice that magnificent description of the ever-living God, the Creator, the Unfolder of the mystery of His dealings, Rev 10:6-7. See also 1Co 2:12.

The gospel is full of sweetness and delight in its first conception. The sense of peace with God, the consciousness of pardoned sin and acceptance in the be-loved, are like the music of heaven or the dew of paradise. But the cross cuts deep into the self-life, as we carry the sentence of death in ourselves. We learn the necessity of being crucified with Christ, if we would enter into His resurrection joys; and so the Word of God, which is sharper than any two-edged sword, penetrates lower and lower, dividing soul and spirit, the joints and marrow. Our Lord never concealed this from those who sought to be enrolled as His followers; but there is blessedness in the bitterness, as springs of fresh water arising amid the brine of the sea.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Ten Eating The Little Opened Book

In this chapter we are given the first part of the parenthetical portion that comes in between the sixth and seventh trumpets (11:15). We have already noticed that there are similar parentheses between the sixth and seventh seals and the sixth and seventh vials. It is an evidence of divine order not to be overlooked. The seventh trumpet ushers in the millennial kingdom and goes right on to the close of the course of time and the establishment of the great white throne for the judgment of the wicked dead. But before these final events are brought to our attention, we are given fuller instruction regarding Gods plan for Israel in connection with these future events.

This tenth chapter contains truth largely of a moral character, therefore one is likely to pass over it without very careful attention. It does not seem, at first sight, to have to do with any of the great movements we have been considering in connection with either Israel or the Gentiles. In the first chapter of the book of Daniel we have set before us, in the history of the three Hebrew youths who refused to be defiled with the kings meat, the necessary moral condition for spiritual instruction. So in this tenth chapter we find the Lord dealing in a very special way with His beloved apostle John, in order that he may be the better prepared to unfold the great mysteries lying in the rest of the book of Revelation. And in the Lords preparation of His servant John, we get great moral principles that should speak to our own hearts. If grasped correctly these principles better prepare us to serve the living and true God while we wait for His Son from Heaven.

The Angel of the Covenant (Rev 10:1-7)

The mighty angel can surely be no other than that same glorious angel of the covenant whom we saw standing at the golden altar officiating as the angel-priest of the heavenly sanctuary (8:3-5). Of no created angel could such glorious things be said as those John wrote in connection with this wondrous being.

The reason our Lord is brought before us in this angelic character is that in this portion of the book of Revelation we are dealing largely with Israel, the earthly people, before their Messiah has been revealed to them. Therefore it is only natural that He should take the same position that He had with them in Old Testament times. They will receive a fuller revelation when He descends in glory. They will behold the marks of His passion and cry out in amazement, What are those wounds in thy hands? Then He will answer, Those with which I was wounded in the house of my friends. At last the full truth will burst on them that the crucified Nazarene and the angel of the covenant are identical. They shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, as one that is in bitterness for his firstborn (Zephaniah 12:10). This will be the true day of atonement for Judah and Jerusalem. They will afflict their souls as they realize the enormity of their sin in rejecting their divine Savior. The merits of His atoning work will be applied to their hearts and consciences. Then will they be able to cry out in the full assurance of faith, He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed (Isa 53:5). But until that moment of His full unveiling, He is to them the angel of the covenant-an uncreated angel.

He comes down out of Heaven, clothed not merely with a cloud, but the cloud, as it should read; the cloud is the symbol of the divine glory. The cloud is the chariot in which He led His people of old through the wilderness all the way from Egypt to the land of promise. We are expressly told that in that cloud was the angel of the covenant (Exo 14:19). It is the uncreated cloud of glory that dwelt between the cherubim above the mercy-seat in the tabernacle (Lev 16:2). When Solomon built the temple and dedicated it to Jehovah, He came in the cloud, dwelling in it as His house (1Ki 8:10-13). Nearly five centuries later, when Ezekiel was called on to declare the desolation of that once holy house, he beheld the cloud lifted up from the most holy place. It tarried a moment over the door of the sanctuary, then departed and hung above the city wall as though loath to give up the place where His glory had so long been manifested (Ezekiel 10). Slowly the cloud moved over to the adjoining mountain on the east, the mount of Olives, and then up into the heavens (11:23-25).

Thus the visible representation of Jehovahs presence had disappeared from Israel because of their sins. That cloud never returned to the land of Palestine until our Lord Jesus Christ went up into the holy mount, which we commonly call the mount of transfiguration. There Peter, James, and John had a vision of the coming kingdom- the power and coming of our Lord Jesus Christ (2Pe 1:16). There they saw Him transfigured and talking with Moses and Elijah- Moses representing the saints who have died and will be raised again at our Lords return, and Elijah picturing those who will be caught up at Christs coming, without dying. Peter, overwhelmed by such an abundant revelation and not knowing what to say cried, Lord, it is good for us to be here:let us make here three tabernacles; one for thee, and one for Moses, and one for Elias (Mat 17:4). And while he was speaking, behold, a bright cloud overshadowed them (5). This was the Fathers way of showing them that He would have no mortal man, however holy and devoted, put on a level with His beloved Son. After Christ had died on the cross and was raised from the dead by omnipotent power, He led His disciples out to the mount of Olives near Bethany. With hands lifted up in blessing, he was parted from them, and they watched Him going up until the cloud received Him out of their sight. When He returns again we will behold Him on the cloud and every eye will see Him (Act 1:9-11). So here, when John wrote, I saw another mighty angel clothed with a cloud, we may understand at once that this angel can be no creature; He is Himself the Creator of all things, our Lord Jesus Christ, clothed with the sign of the divine majesty.

Next we observe that the rainbow which we saw in chapter 4 around the throne of God, is now seen wrapped, as it were, around the head of this mighty angel. It seems to speak of His coming to confirm the covenant made with Noah after the world had been destroyed by a flood. Another evidence that it is a divine person who is here brought before us, is found in the next clause: His face was as it were the sun (10:1). It is the same face that Saul of Tarsus saw when he was marching along the Damascus road, his heart filled with hatred against the Lord Jesus and burning with rage against His followers. Struck down, he saw a light above the brightness of the sun and in that glorious light beheld the once-crucified Christ of God. He heard Him ask in tenderest accents, Saul, Saul, why persecutest thou me? (Act 9:4) When He comes again it will be as the Sun of righteousness.

His feet, we are told, were as pillars of fire, thus linking Him with the same wondrous Being described in chapter one. There we read that his feet [were] like unto fine brass, as if they burned in a furnace. We also read a similar description in Daniel 7.

We are told next that He had in His hand a little book open (10:2). There have been various speculations as to what this book might be. It seems to me it could be no other than the same book we had before us previously (Rev 5:1). It is the title deed to the earth, the seals of which have been broken, one after the other, until the entire scroll is seen unrolled. The Lord descends with all the evidences of divine majesty and with this title deed in His hand He sets His right foot on the sea and His left foot on the earth, as indicative of taking possession of His own inheritance. As Man on earth, He had redeemed that inheritance with His own precious blood.

His voice is the voice of the conqueror: He cried as when a lion roareth (3); for the angel and the Lion of Judahs tribe are one and the same. When He had cried, seven thunders uttered their voices. The thunder, we have noticed before, speaks of judgment. John said, When the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not (4). As Mediator of the new covenant He seals up the utterance of the seven thunders. It is not necessary for us to know what they uttered. They represent judgment due to wayward man, but He Himself has borne the judgment and those who trust in Him need never know its dreadful secrets.

Let us love, and sing, and wonder,

Let us praise the Saviours name;

He has hushed the laws loud thunder,

He has quenched Mount Sinais flame.

He has bought us with His blood;

He has brought us home to God

Have you ever noticed how inquisitive people often are in regard to those things that the wisdom of God has purposely kept from them? In the Old Testament dispensation the law was hidden in the ark, covered with the mercyseat; yet the men of Bethshemesh foolishly looked into the ark and were killed in judgment (1Sa 6:19). So there are things hidden from the people of God in all dispensations, which He would have them leave with Himself. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children (Deu 29:29). It is only too natural for man to pass over the precious revealed truth that would be for his sanctification and blessing. Instead he occupies himself with hidden things, which are not given him now to know. If it had been for his blessing to know, God would have revealed these hidden things. I am often asked, What do you suppose was written in the flying roll of Zechariahs vision? I only know what the Word has said. I am also asked, What were the unspeakable things Paul heard when caught up into the third heaven? If Paul could not utter them, how could we? And so many have puzzled over the things spoken by the seven thunders, but faith rests in the fact that John was commanded not to write them.

It is important to notice the difference between the last clause of verse 6, as found in the King James version and in any critical translation. Instead of reading, That there should be time no longer, read, That there should be no longer delay. Because of the erroneous translation given in our generally correct and excellent English version, many have been misled into supposing that this vision brings us to the end of time. However, the context makes it very plain that such is not the case. The vision is distinctly a premillennial one. The point is that the hour of accomplishment has almost struck, and God will not delay the completion of His plans and the fulfillment of His promises. A short work will the Lord make upon the earth (Rom 9:28). The angel swears by Him that liveth for ever and ever (that is, by Jehovah Himself, the Creator of all things) that nothing will cause any more delay. In the days when the seventh angel sounds his trumpet, the mystery of God-that is, the mystery of Gods long tolerance of evil-will be finished. Everything will then be made plain. The mystery of retribution-the mystery of predestination-the mystery of the great struggle between light and darkness and good and evil-all will be explained then. There will be no more secrets in Gods ways and dealings, and man will need no longer question; the dispensations of faith will have come to an end, and the dispensation of sight will have dawned. Are you often troubled by questions as to Gods purpose, His counsels, His judgments, His apparently strange dealings with you and with the world? To the man who has not the secret of the Lord, His ways may seem contradictory. Learn from this Scripture to wait in patience until God Himself makes all clear in the days of the voice of the seventh angel.

The Little Scroll (Rev 10:8-11)

In the second part of the chapter we are occupied with a very different line of things. We are now to read of an experience the apostle John had that God would have every student of His Word undergo.

What are we to understand by verses 8-10? You will recall that a similar experience was given to the prophet Ezekiel (Ezekiel 3). He too was called on to eat the book. And the lesson in both instances is the same. It is only as we feed on and digest the Word of God that we ourselves are nourished and built up in the truth of our most holy faith. Only then are we in a right condition of soul to use that Word for the help and instruction of others. David said, Thy word have I hid in mine heart, that I might not sin against thee (Psa 119:11). And again, Thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom (Psa 51:6). This, I take it, is what Johns experience illustrates. He was commanded to eat the little book that was in the angels hand-that is, to meditate on it and to make it thoroughly his own.

Someone has said that in these busy days of ours meditation is a lost art. Would to God it were restored and His people were more given to feed on His truth. For it is not only that God would have John and Ezekiel eat the book, He wants you to eat it likewise. He has given it to you who believe on His Son, to be the food of your own souls, to make you fit to serve Him in this world. And remember this is just as true of the prophetic books as of every portion of the Word of God. In both the instances cited it is particularly the prophetic word that is in view. Lay hold of dispensational truth, of prophetic teaching, in this very practical way and it will have a most beneficial effect on your inner man.

John said that when the book was in his mouth it was very sweet, but when he had eaten it his inward parts were made bitter. This is most instructive. There is no sweeter portion in all Scripture than that which God has revealed concerning the manifestation of His blessed Son. Prophetic truth is generally sweet and attractive to those whose interest is just being awakened in it. But if followed up, if the book is really eaten, it leads to self-judgment and to separation from evil, and this will always be bitter. There is not one of us who readily takes the place that Gods Word would put him in during this period of Christs rejection. And so the point here is that Gods truth makes demands on people. You who are following these studies with me will soon find this out, if you have not already done so. If you conscientiously undertake to walk in the truth revealed, you too will know something of its bitterness. You cannot enjoy things that you used to enjoy if you receive the prophetic testimony and walk in the power of what is revealed there. As the great divine program unfolds before your mind, it may be very interesting, and in this sense the book is sweet. But as great divine principles enter your hearts, and you realize more and more the call to strangership in this Satan-controlled world, the truth becomes bitter indeed, and it makes demands on you. It is not always the sweet things that are best for us; we need the bitter as well as the sweet. Every soul who has walked in the truth as God has revealed it to him, has finally found the blessedness of obedience. To obey is better than sacrifice, and to hearken than the fat of rams (1Sa 15:22).

It is a very sad thing indeed when truth is simply held in the intellect, with no particular bearing on the life. In speaking of the second coming of the Lord, the apostle John wrote, Every man that hath this hope in him, purifieth himself, even as he is pure (1Jn 3:3). It is a truth that should affect the believer at every angle of his life. Anyone who truly believes that Christ will return cannot afterwards live for self or for the world. If one professes to hold the second coming of Christ and yet lives like the world, he demonstrates that whatever he may hold mentally, the truth of the Lords coming does not hold him. That truth believed makes carnal Christians spiritual; it makes worldly people heavenly; it makes covetous people generous; it makes careless people earnest. And so I want to be very frank with you. If you do not desire to let this truth have its sway over your lives, it might be better to cease studying this book of the Revelation right here. For all Gods truth has been made known for the obedience of faith. I am certain that these truths are going to change the lives of some people completely, or they will harden them in their waywardness and be the means of searing their consciences as with a hot iron.

After the apostle had eaten the book, the angel said to him, Thou must prophesy again before many peoples, and nations, and tongues, and kings (11). This is of importance in connection with the further opening up of the book. This verse does not mean that John was to go to other peoples and nations to prophesy. Rather he is to prophesy in regard to these nations, to the same servants of God to whom he has already been giving the word. The point is that when the seventh trumpet sounds (11:7) the present outline of prophecy comes to a close; for as previously mentioned, the seventh trumpet carries us right on to the great day of judgment at the end of time. But in the last verse of the eleventh chapter (which properly belongs to chapter 12) John begins once more to prophesy concerning nations, and kings, and tongues, and people. This second great outline culminates in the new heaven and new earth. You will remember that the roll which was seen in the hand of Him that sat on the throne, the seals of which were broken by the Lamb, was written on two sides (5:1). As the book was unrolled, John could see clearly what was written on the inside, and I understand this to be the outline we have already had before us. But beginning with chapter 12, the roll is, so to speak, reversed, and we see what was written on the other side. God confirms the former outline and fills in details there omitted, so that we have a clearer and fuller understanding of the great events yet to take place in the world where our Lord was crucified.

If this is clearly seen, the book becomes plain. Otherwise there is confusion. There are those who endeavor to make everything chronological with their scheme of interpretation. The trumpets not only follow the seals, which is quite correct, but these interpreters go on to make the vials, or bowls of wrath, follow the trumpets. This necessarily puts the twelfth chapter and the rapture of the manchild far over into the seventieth week. Yet, as we will see when we reach that point, chapter 12 and chapter 4 fit together chronologically. As when God gave Pharaoh two dreams (the one confirming the other) so here the message is duplicated that we may know the certainty of the words of truth wherein we are being instructed.

Fuente: Commentaries on the New Testament and Prophets

CHAPTER 10

Rev 10:1-11.

The proclamation of the mighty angel is the first recorded event in this parenthesis. Who is this angel? It is Christ Himself. We saw our Lord in angels form before the opening of the seventh seal and then He appeared in priestly dignity. Here before the sounding of the seventh trumpet He appears again in the same form, but He is called a mighty angel and we behold Him in royal dignity. The cloud, the rainbow, the face like the sun, His right foot upon the sea, the left on the earth, the voice like a lion and the seven thunders, all declare this to be correct. The hour is rapidly approaching when the kingdoms of this earth are to become His kingdom. This is seen under the seventh trumpet. And, therefore, He is seen now in this attitude of royal dignity. The words which He speaks (Rev 10:6-7) bear out this interpretation. There shall be no longer delay. Mans day is about to close. The mystery of God is now to be finished, as He hath declared to His servants, the prophets; or in better rendering the mystery of God also shall be completed according to the good tidings which He declared by His own servants, the prophets. How great has been that mystery! Evil had apparently triumphed; the heavens for so long had been silent. Satan had been permitted to be the god of this age, deceiving the nations. And Israel, too, is included in this mystery. And now the time has come when the mystery of God will be completed, when the glorious messages, the good tidings of the prophets concerning Israels blessing and the kingdom, will be fulfilled.

But what is the little book which the angel holds in His right hand? It is not a sealed book, but open. It stands for the prophecies in the Old Testament relating especially to Israel during the time of the great tribulation, which is yet to come upon the earth, culminating in the personal and glorious appearing of the Lord to begin His millennial reign.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Chapter 24

The providential rule of Christ

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth

Rev 10:1-2

As we come to Revelation 10, six trumpets have sounded and the seventh, final trumpet is about to sound. Just before John sees the final, consummate judgment of God fall upon the earth, the Lord Jesus Christ appears with one last word of warning. He stood upon the sea and upon the earth (and) lifted up his hand to heaven, and sware by him that liveth for ever and ever, (Because he could sware by no greater, he swore by himself!), that there should be time no longer. It is as though the Lord is saying, No more delay! Prepare to meet thy God! If you read chapters 8 – 11 at one sitting, you cannot fail to see that chapter 10 is an abrupt interruption of events. It is almost parenthetical. It stands as both a word of warning to God’s enemies of the certainty of divine judgment, and a word of comfort to God’s elect for it portrays and assures us of the providential rule of Christ. What could be more comforting than the fact that he who loved us from eternity, died to redeem us at Calvary, and saves us by his almighty grace, sovereignly rules all things according to God’s eternal purpose for us? This is the picture we have before us in these verses.

Verse one contains Johns representation of Christ

I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire. Here the Lord Jesus appears in the form of an angel. I saw another mighty angel. There is really nothing at all unusual about this. Our Savior constantly appeared to his children in the Old Testament as the Angel of the Lord. Those angelic appearances recorded in the Old Testament Scriptures were preincarnate manifestations of Christ to his chosen. When Paul was in the storm at sea, he said, There stood by me this night the angel of God, whose I am, and whom I serve (Act 27:23). Paul did not belong to, and did not serve any ordinary angel. But he belonged to and served this Angel of God, for this Angel is himself the Son of God, our Savior. And frequently in the Book of Revelation, the Lord Jesus reveals himself in angelic form. In chapter eight, verse three, he appeared as the Angel of Intercession. And, here he again appears as an Angel. To the wicked and unbelieving, he is the Angel of Judgment. But on behalf of his covenant people, he is seen as the Angel of Providence. The word angel, remember, simply means messenger. And Christ, as the Mediator between God and men, is God’s Messenger to men. Isaiah calls him the angel of God’s presence by whom we are saved (Isa 63:9). And Malachi describes him as the Messenger (or Angel) of the covenant in whom we delight (Mal 3:1). He is the Messenger sent by God to reveal his will, accomplish his purpose, and redeem his people.

John sees him as a mighty Angel

Our Lord Jesus Christ is the mighty God, our Savior, the mighty Mediator, and the mighty King. He is able to protect, defend, and save his own. Chapter 9 describes the terrible woe that must come upon the earth. Then, Christ, the mighty Angel, appears. This appearance seems to say, Let not your heart be troubled. The ark of God is safe. This mighty Angel is Christ our Savior, who sovereignly rules all things.

John saw Christ, as a mighty Angel come down from heaven

This does not refer to our Lord’s incarnation, or to his coming down to judge the world in the last day. These words refer to our Lord’s appearance in providence to protect, defend, and comfort his people. Though the Lord Jesus is in heaven, seated upon the throne of glory, he has not forsaken his church. His body has been taken from us, but not his heart. Christ is always with his people. As often as we need him, he comes to us in special grace, revealing his presence and power to us (Dan 3:25).

John saw Christ clothed with a cloud

Remember, John has just seen days of terrible spiritual darkness, apostasy, and false religion which devour men’s souls as locusts devour vegetation (Rev 9:3-4). In such times, the Lord Jesus hides himself from men. They cannot see his glory. It is as though he has hidden himself in a cloud. They know his name, but not his power. They know the facts of his death, burial, and resurrection, but not the accomplishments of his redemptive work. They know that Christ is in heaven, but know nothing of the majesty of his heavenly throne. They know that he makes intercession, but know nothing of the efficacy of his intercession. They know that Jesus saves, but not how he saves. They know the words redeeming blood, saving grace, and matchless love. But they know nothing of the blood’s atonement, grace’s power, or love’s immutability. This world is in a fog in so far as the things of Christ are concerned. If you see the glory of his Person and the efficacy of his saving grace, you have great reason to pause and give thanks. Flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (See Mat 11:25-27).

The eye of faith sees in Christ what others cannot see. The believer clearly sees the glory of his Person and of his work. Blessed are your eyes, for they see. The eye of faith sees the Lord Jesus as John saw him. A rainbow is upon his head, and his face is as it were the sun, and his feet as pillars of fire. There is a rainbow upon his head. The rainbow is a token of the everlasting covenant of grace (Gen 9:15-16; Isa 54:7-10). In chapter four, verse three, we saw this rainbow of the covenant encircling the throne of God. Here we see it upon the Savior’s brow. The rainbow with all its splendorous colors, represents all the promises and blessings of God in the covenant. It is an emblem of mercy, peace, and reconciliation with God. The rainbow tells us of the security of the world until God has fulfilled every promise of the covenant and saved all his elect. Here we see that rainbow of the covenant upon our Savior’s head as he comes down to visit his afflicted people.

Try to get the meaning of the picture. That rainbow upon our Redeemer’s head tells us that the covenant of grace is fulfilled in him and by him. He is ever mindful of his covenant. Even in the worst of times, our dear Savior rules this world according to the stipulations of the covenant. He will not allow his people to be overwhelmed by the flood of antichrist’s religion. The gates of hell shall not prevail against his church. The Messenger of the covenant appears to bring us peace, to let us know that better days are coming. Soon we shall have times of refreshing, either from the presence of the Lord or in the presence of the Lord. No matter how dark the storms of life may be, if you can see that rainbow upon that head, your heart will find peace and satisfaction (2Sa 23:5).

John saw the Savior’s face as it were the sun

This is how the disciples saw him on the mount of transfiguration (Mat 17:1-8). This expression speaks of the purity and glory of Christ, both as God and as man. Being God, Jesus Christ our Savior is the brightness of the Father’s glory and the express image of his Person. He lived as a man in this world in perfect righteousness. In all things, he was and is, holy, harmless, undefiled, and separate from sinners. And the God-man in heaven is clothed with all the ineffable glory of the eternal God, for he is God. As God, he is light (1Jn 1:5). As the Mediator between God and men, he imparts the light of grace and glory to the sons of men.

John saw his feet as pillars of fire

Our Lord’s feet are like fire. In all his ways of providence, he is a consuming fire to his enemies. He will destroy them in a moment, like raging fire consumes dried grass. But he is a wall of fire about his church to defend and protect us. His feet are also pillars, unshaken, immovable pillars to uphold all who trust him. Lean upon him. Christ is a mighty Savior. All his ways of grace, providence, mercy, and judgment are righteous altogether. He is too wise to err and too good to do wrong. His throne, his work, and his purposes are both righteous and sure. His feet are as pillars of fire.

Verse two gives us Johns picture of the sovereign rule of Christ

And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot was on the earth. There is nothing in all the world more comforting and cheering to the hearts of God’s elect than the knowledge of our Savior’s sovereign rule of the universe. This rule of the world is the reward which was given to Christ by his Father for his obedience as our Mediator. As God the Son, he always had the right to rule the world, because he created the world. But as the man Christ Jesus, our Lord was given the reigns of universal monarchy. Because of the death he accomplished at Jerusalem, by which he redeemed and justified all his elect, the triune God has turned the world over to the sovereign rule of the Man Christ Jesus (Isa 53:10-12; Joh 17:2). The God-man who loved us and gave himself for us rules the universe! What thought could be more delightful? This is how John saw him:

He had in his hand a little book open

This little book is the same book which he took from the right hand of him that sat upon the throne (Rev 5:1). We never read that he laid this book down, or gave it to someone else. This book is the book of God’s eternal purpose of predestination. It is a little book, because now most of the things written in the book have been accomplished. It is a little book open, because Christ, the Lion of Judah, the Lamb that was slain, has prevailed to open the book.

All the purposes of God are fulfilled in Christ and by Christ. He reveals the will of God. And he accomplishes the will of God. Only Christ opens the book of God’s secret decrees. This little book open is in his hand. Our dear Savior holds the book of God’s purpose and grace in his hand. He took the book in old eternity, in the covenant of grace. Everything he has done, is doing, or shall hereafter do, is done exactly according to that which is written in the book. Do you see him? The book of God’s purpose is yet in his hand.

And he set his right foot upon the sea, and his left foot on the earth

What does this tell us? It simply tells us that Jesus Christ our Lord rules the world. The government of the universe is upon the shoulders of Emmanuel! Be sure you get the picture. It will do your heart good. The Lord Jesus Christ, your loved and loving Redeemer, stands as sovereign Monarch over the entire world. All things are put under his feet. His right foot is upon the sea. His left foot is upon the earth. He stands as triumphant Victor and reigning King over all the power of the world. And he holds the book of God’s eternal decree in his hand. Christ rules all the inhabitants of the world, (angels, demons, men, and animals), and all the events of the world, upon every continent, on every island, and in the depths of the sea, according to that which is written in the book of God’s eternal predestination!

The whole picture speaks of the sovereign serenity of our Savior’s rule. All things, even the terrible woes of judgment that fall upon the earth, were ordained by God in eternal predestination. And they are all executed by Christ in time. No part of the universe is in chaos. Nothing is out of order. No corner of God’s creation is governed by man. Nothing is ruled by Satan or the demons of hell. And nothing is left to mere chance, blind fate, or the fickle will of man. Our dear Savior rules over all things, with absolute power, according to the eternal, unalterable purpose of God.

Christ will not put that book down until he has perfectly accomplished everything written upon its pages. In the end every rebel against God’s throne will be locked away in the prison house of eternal torment so that they can no longer hurt or defile God’s creation. There they shall be punished with everlasting destruction from the presence of the Lord (Rev 20:15). All of God’s elect shall be perfectly, completely, and eternally saved, according to that which he has written in the book of his eternal purpose of grace (Rom 8:28-39). And our great and glorious God and Savior shall be forever glorified, praised, and honored in all things and by all things (Rev 5:9-14). All thy works shall praise thee, O Lord.

Fuente: Discovering Christ In Selected Books of the Bible

angel Rev 8:3; Heb 1:4, (See Scofield “Heb 1:4”).

Fuente: Scofield Reference Bible Notes

another: Rev 10:5, Rev 10:6, Rev 5:2, Rev 7:1, Rev 7:2, Rev 8:2-5, Rev 8:13, Rev 9:13, Rev 9:14, Rev 14:14, Rev 14:15

clothed: Rev 1:7, Exo 16:10, Lev 16:2, Psa 97:2, Psa 104:3, Isa 19:1, Lam 3:44, Dan 7:13, Luk 21:27

a rainbow: Rev 4:3, Gen 9:11-17, Isa 54:9, Eze 1:28

his face: Rev 1:16, Dan 10:6, Mat 17:2, Act 26:13

pillars: Rev 1:15, Son 5:15

Reciprocal: Gen 9:13 – General Exo 13:22 – pillar of fire Exo 34:29 – the skin Son 6:10 – clear Isa 10:34 – by a mighty one Eze 1:13 – General Mat 28:3 – countenance Rev 8:3 – another Rev 11:1 – and the Rev 20:1 – I saw

Fuente: The Treasury of Scripture Knowledge

THE RECORD OF the things that come to pass, under the sixth trumpet and second woe, does not come to an end with Rev 9:1-21. We have to read on to Rev 11:14 before we get the words, the second woe is past. After the opening of the sixth seal and an account of the immediate results, we had the angelic action, recorded in Rev 7:1-17 and the early verses of Rev 8:1-13, as a kind of appendix to it. Now, after the sounding of the sixth trumpet, angelic action is recorded, and also the way in which a witness to God and His claims will be raised up on earth, as an appendix before the seventh and final trumpet sounds.

The close of Rev 9:1-21 showed us a state of affairs amongst rebellious men which could hardly be exceeded in its depravity and wilfulness. Chapter 10 opens with a vision of an Angel of peculiar majesty and glory, who announces a speedy ending of Gods mysterious dealings with the earth. Thus the final blow that is to fall is preceded by solemn and ample warning in the mercy of God.

In this mighty Angel we see again the One who formerly acted as the Angel of Jehovahs presence-our Lord Jesus Christ. The description of Him in verse Rev 10:1 agrees very much with that given in Rev 1:14-16. None but He has a face like the sun. Cloud and rainbow and pillars of fire are also characteristic of Deity. His voice moreover was of highest power and majesty, which had as its echo or reverberations the seven thunders, which surely speak of further judgment actions. The seals, the trumpets, the vials are all made public but the thunders are unrecorded by express command. It is a solemn thought that though many details of the Divine judgments are revealed, there are to be judgments beyond anything made known to us.

The Angel stood with His right foot on the sea and His left on the earth: that is, the whole world is dominated by Him, whether the unstable, turbulent masses or more stable and organized kingdoms. This will be the true situation then-as seen by John and revealed to us-just before the time arrives when God will publicly put all things under His feet. Thus He is viewed as dominating the entire scene, though for a short time yet His supremacy is not manifested nor acknowledged by men.

There is, however, the solemn oath and proclamation, of which verses Rev 10:5-7 speak. If we are right in identifying this mighty Angel with our Lord, in swearing by Him that liveth for ever and ever, He was really swearing by Himself, as when the promise was made to Abraham (Heb 6:13). That was an oath for blessing: this an oath for judgment; but both are alike immutable. The word, time, at the end of verse Rev 10:6 should be, delay. The full stroke of Divine judgment had been held back in the longsuffering and patience of God, but the atrocious nature of the evil, together with the utter lack of repentance, exposed at the end of chapter 9, was now precipitating the climax, to be reached when the seventh trumpet sounded. At last the cup of mans iniquity was full.

The mystery of God (verse Rev 10:7) is of course the mystery of His ways and dealings with men in relation to their sin. Contemplating more particularly Gods ways and judgments with Israel as a nation, the Apostle Paul had to exclaim, How unsearchable are His judgments, and His ways past finding out! (Rom 11:33). What is this but a confession that to the most enlightened of the Lords servants His ways and judgments are full of mystery. At present God is acting behind the scenes and we cannot penetrate the veil, but when He brings His judgments into the light of day, the mystery of it will vanish away and be finished. What the prophets have declared will be fulfilled, and the rightness of all His dealings through the ages will be seen, as well as of His final judgment at the Second Advent.

The episode, which John relates in verses Rev 10:8-11, reminds us of the similar incident in the visions of Ezekiel, related in Eze 2:1-10 and Eze 3:1-27. Take note of the underlying thought that what the servant of God gives out in the way of prophecy or instruction must first be eaten, digested, assimilated by himself. Nothing is more ruinous spiritually than to proclaim and parade our knowledge of truth, which as yet we have not really made our own in meditation, in prayer, in experience. The acquisition of fresh truth is sweet and exhilarating as honey, but when inwardly digested and assimilated it ever displaces flesh and self and the world, and that is a bitter process. This is so, even if, as here, the little book is concerned with judgment which is to fall on others and not on oneself. Twice the book is spoken of as open, so in this short chapter we get things that were uttered and yet sealed and not to be published, and also things which though open were to be eaten by the prophet before he conveyed them to others. Even in the solemn matter of judgment there is a time to keep silence and a time to speak.

Fuente: F. B. Hole’s Old and New Testaments Commentary

The Two Witnesses

Rev 10:1-11 and Rev 11:1-19

INTRODUCTORY WORDS

By way of introduction to the study of the eleventh chapter of Revelation we wish to say a word about the tenth chapter.

1. The mighty angel which came down from Heaven. The angel described in Rev 10:1 came down with a cloud, a rainbow was round about his head; his face was as the sun, and his feet as pillars of fire. The angel had in his hand a little book that was open. His right foot was set upon the sea, and his left upon the earth.

This is a graphic picture. The angel himself was either our Lord Jesus, or one of the mighty ones corning as his plenipotentiary. It will be interesting to watch this striking figure as he cries and the seven thunders utter their voices. Here are his words. “And the angel * * lifted up his hand to heaven, and sware by Him that liveth for ever and ever, who created Heaven and the things that therein are; and the earth, and the things that therein are; and the sea, and the things that therein are; * * that there should be time no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished, as He hath declared to His servants the prophets.”

As we think of this majestic scene we must remember the statements of Psalm two, where the kings of the earth and its rulers take counsel together against the Lord. They are saying that they will break asunder the bands of the Lord. That they will cast His cords away from them. Thus do the nations make boasts that Christ will never take His throne. The Holy Spirit, however, by the psalmist, says that God will laugh at them, He will hold them in derision, He will mock them in His sore displeasure.

Then we read, “Yet have I set My king upon the holy hill of Zion.” There is nothing under Heaven that can keep Jesus Christ away from His kingdom. The majestic angel of chapter ten swears by the living God that the time is come, and shall not be delayed, when Christ shall rule.

2. The little book which was in the angel’s hand. As the angel, with uplifted hand, took his oath, a voice was heard out of Heaven, which said unto John, “Go and take the little, book which is open in the hand of the angel.” So he went and took the book, and the angel said unto him, “Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” John took the book and ate it up.

There is no doubt but what that book held the final judgments which were about to take place, and through which the kingdoms of the world were to become the kingdoms of the Lord and His Christ.

This was sweet, certainly, to the taste. What news could be better and more wholesome? However, as John digested the book’s deeper meanings, he saw the tremendous travail and sorrow which must befall the earth, and particularly the Children of Israel, ere the Lord took His throne. This was bitter to his inward heart.

After John had eaten the book, the angel said unto him, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” These last words are most significant. Do you remember, when Christ told Peter by what method he should die, that Peter said to Christ, concerning John, “And what shall this man do?” The Lord responded, “If I will that he tarry till I come, what is that to thee?”

The Lord knew that John was to stand on the earth during the tribulation period, and testify. This is included in the expression,-“What is that to thee?” The Spirit gives us truth just as rapidly as He wants us to have it. Personally, we have no doubt that John will be again upon the earth, to testify even as God hath said.

I. THE MEASURING ROD (Rev 11:1-2)

1. The command, “Rise, and measure the temple of God.” As a reed, like unto a rod, was placed in the hand of John, he was commanded to measure the inner temple of God, and the altar, and them that worship therein. This presupposes that there will be a temple of God builded during these last days of trouble and tribulation.

The temple, however, was to be measured, apart from the outer court, because the outer court was to be given under the Gentiles; and the Holy City (including the outer court) they were to tread under foot for forty-two months. These things are deep, and yet who is there that does not want to know what our heavenly Father has purposed and planned in behalf of His people?

Even as we are writing, Jerusalem and all Palestine is under great throes of trouble. The Arabs and the Jews are watching one another with jealous eyes. Both groups are seeking to dominate the land which God gave unto His own people, Israel.

At this hour the Jews have a stronger grip upon the Holy Land, than they have had for twenty centuries. We need not be surprised if at any time the temple should again be builded unto the Lord, We saw the Mosque of Omar, as it stood there with its great dome, seeming to cry defiance against the living God. The Jews, though blinded in part, and set against the Lord Jesus Christ, still worship God, and if they could they would build Him a house.

2. The command to rise and measure, suggests that the Gentiles are still under control. Both the outer court and the temple were to be trodden down by the feet of Gentiles. Thus there shall be no surcease of Gentile domination, even though Israel is, even now, returning in such numbers to the chosen land.

The forty-two months, spoken of in verse two, covers a period of three years and a half. That period covers the latter half of the period of the Great Tribulation. During those days the enmity between Jew and Gentile, will be at white heat. The Gentiles, under the rule and reign of the antichrist, will put forth all the power they possess against the chosen people. We will see, however, that God will not leave them alone during these strenuous seasons.

Out of the turmoil and strife of those days a remnant will be preserved. The bush which Moses saw was never consumed, neither will Israel ever be consumed. The three Hebrew children came forth from the fiery furnace, so shall Israel come forth. Daniel, in the lions’ den, could not be destroyed; neither will Israel in the den of the Gentiles, be destroyed.

II. THE LORD’S TWO WITNESSES (Rev 11:3-7)

1. The personnel of the two witnesses. For many years Bible students have tried to name these witnesses. That one of them is Elijah, we are all assured. The Old Testament closes with the prophecy of the coming of Elijah. John the Baptist came in the power and spirit of Elijah. Our Lord said that Elijah must come. The epistles of John speak of his coming.

Yes. Elijah must be one of the witnesses. But, who is the second one? Chapter ten and verse eleven speaks of John, the beloved disciple, giving the testimony upon the earth. We would not say, however, that he is one of these two. The two witnesses are described in chapter eleven, as working miracles, just like Elijah and Moses worked miracles. But we would not attempt to say, therefore, that Moses is the second witness. There will be two, this we know.

2. The time in which the witnesses prophesy. Verse three says, “They shall prophesy one thousand, two hundred, and threescore days; that is three years and a half. The time, in days, parallels the forty-two months, during which the outer court is trodden under foot. The days and the months, certainly, cover the same period,-the last half of the Tribulation.

3. The raiment with which the witnesses are clothed. Verse three says, “They shall prophesy * * clothed in sack cloth.” Sack cloth is worn as a mark of sorrow and grief. It will suggest extreme bitterness of soul, while the gay clothing worn by the Gentiles will suggest ignorant pride against God’s judgments. It will be a somber sight to behold the two witnesses robed in black, while everybody is preaching peace and prosperity, the glories of the antichrist, and the sweep and the sway of his kingdom.

God’s two men, robed in black, will be prophesying the terrors of the Lord. They will be telling of judgments about to fall. They will be warning the people to flee unto the Lord for help. They will stand forth, as a shield, between the hated and persecuted Jews and the ravages of the Gentiles.

4. God’s description of the two witnesses. Verse four says emphatically, “These are the two olive trees, and the two candlesticks, standing before the God of the earth.” Of course, one cannot but immediately think of Zechariah, chapter four. It is there that God definitely describes the two olive trees. Elijah is not seen there, at all, but Zerubbabel is there. If you will pause a moment and go back to verse two, of Zechariah, you have the discussion of the building of the temple. Then, immediately, in verse three, there appears the two witnesses.

In the book of Ezra and also of Haggai, Zerubbabel stood with Ezra in the rebuilding of the temple. That temple was built in most troublous times. It was built with tyrannic and titanic opposition against the builders. God, in speaking of Zerubbabel in those days, said, “Be strong, O Zerubbabel; * * and be strong, O Joshua, [Joshua was the high priest] * * for I am with you saith the Lord of hosts.”

Then God began to tell Zerubbabel,-“Yet once, it is a little while and I will shake the Heavens and the earth.” And He goes on to speak of the building of the temple. The twelfth chapter of Hebrews, in its concluding verses links Haggai’s statement, to the days of the Great Tribulation, We aver, therefore, that one of the two witnesses will be Zerubbabel. We do not mean, necessarily, that it will be the same Zerubbabel of the days of Ezra and Haggai, and Zechariah. It may be him, however, for he was faithful to God in his day; and, if we suffer for Him, we will reign with Him. If God found Zerubbabel faithful. under circumstances that are so similar to the darker days of the Tribulation, He may want to put him back on earth, the same as Elijah. However, we do assert that these two witnesses, at the least, are similar in position, in conflict, and in service, as the two witnesses in Zechariah, known as the two olive trees, that, stand before God.

III. THE PROTECTIVE JUDGMENTS OF THE TWO WITNESSES (Rev 11:5-6)

1. The fire that proceedeth out of their mouth. If any man desires to hurt the two witnesses, God has given them this protection,-they may devour their enemies by the fire of their mouth, and in this manner shall their enemies be killed.

The picture before us is that of consummate hatred against true witnesses. During the tribulation period we must remember that the world will be following after the antichrist. Every one will be bearing his image and his marks. These two witnesses, of course, stand forth in the limelight against everything which the Man of Sin, does against the Lord. No wonder they are hated, no wonder their lives are sought. Yet, for three years and a half God protects them.

2. The power to work miracles. Verse six tells us that the two witnesses have power to shut Heaven that it rain not in the days of their prophecy; they also have power, that is authority from God, over waters to turn them to blood; and they smite the earth with plagues as often as they will. Certainly they are men to be feared, and they walk with God, and know His will.

Some may argue that it is cruel to bring famine, to turn water to blood, to bring frogs and all other terrible catastrophies, upon men, God has done these same things in the days past, through Moses and Aaron. God has, always, sent judgment on occasion, as it was necessary. God has chastened His own people, Israel, whom He loved. During many centuries they have been wanderers upon the earth. God, also, chastens backsliding and disobedient Christians of today. It will be nothing new, therefore, in the days of the Great Tribulation, for God to once more send judgments against those who spurn His love, and deny His power.

We must remember, withal, that God in wrath always remembers mercy. During these very judgments, many will be led to turn away from the antichrist and to pay the price of their new-found faith, by their martyrdom.

IV. THE MARTYRDOM OF THE TWO WITNESSES (Rev 11:7-10)

1. The two witnesses are invulnerable until their testimony is finished. We read in verse seven, “When they shall have finished their testimony.” We believe that God’s servants are always invulnerable against every onslaught of the enemy until their work is done. Think you that Satan can undo the purposes and the plans of God in the preachments of His faithful witnesses? That is impossible.

2. Satan’s great war. Verse seven says that the beast, which ascendeth out of the abyss, shall make war against them, and shall overcome them, and kill them.

Do not think for one moment that God could not have withstood the beast. You remember how Syria sent soldiers against the prophet, to take him, but they went to no avail. God, more than once, sent forth His angels to slay the armies of them. Why then, was Satan now victorious? It was because the testimony of the witnesses was finished.

Why did God not translate them, if their work was done? We suggest two reasons:

(1) God desired to give them the martyr’s crown.

(2) God desired to set forth the villainy of earth’s people. God knew what was in men, but He wanted us to know. Verse eight tells us that that great city, where the two witnesses were slain, was spiritually called Sodom and Egypt. Think, if you can, of Jerusalem where the Lord was crucified, being thus described.

You will understand it all, when you read in verse nine about the dead bodies lying in the streets of Jerusalem and the people, and kindreds, and tongues, and nations of the earth viewing them there for three days and a hall They would not suffer their dead bodies to be put into graves. They that dwell upon the earth wanted to rejoice over them.

Verse ten tells us that they made merry, and sent gifts one to another, because the two prophets who tormented them were dead. Thus was revealed the heart of sin, and its utter rejection of God and His messengers.

V. THE RAPTURE AND RESURRECTION OF THE TWO WITNESSES (Rev 11:11-13)

1. “After three days and a half the Spirit of life from God entered into them.” They died, their bodies lay in the streets, but they came back to life. Immediately, we see that, in their death, God first of all portrayed the villainy of the people. But in their resurrection to life, God both vindicated His servants, and manifested His glory. God, moreover, showed that no work against Him can prosper. He stressed the utter futility of fighting against the Almighty.

To us, it seems that God also vindicated the resurrection of His Son. A mob also crucified the Lord, but God raised Him up; thus in the death of the two witnesses and in their new life. God seemed to be placing His yea and amen upon the Lord Jesus, whom their forefathers had crucified and slain.

2. “And great fear fell upon them which saw them.” Think of it! During the three days and an half, exposed to the heat of the sun and the elements, the dead bodies were already decaying. Putrefaction was already setting in. Then, suddenly, and without warning, they stood upon their feet. Do you marvel that a great fear fell upon men?

3. “Come up hither.” As the two witnesses stood before their foes, they heard a great voice from Heaven, saying unto them, “Come up hither; And they ascended up to Heaven in a cloud; and their enemies beheld them.” We wondered, a moment ago, why God did not take them up without dying. I think we will agree now that they went up with added glory, after having died.

4. “And the same hour was there a great earthquake.” The people stood gloating over the death of the two, the newspapers were full of it, the supremacy of the antichrist and his victory over the prophet, was heralded around the world. A gala day was on earth, as the people made merry, and sent gifts unto one another.

Then, suddenly, the two witnesses stood alive upon their feet. The people began to tremble, as, with amazed and marveling countenances they gazed upon them. Suddenly the two disappeared in the clouds, before their very eyes.

That same hour a great earthquake came, and a tenth part of the city fell. In that earthquake seven thousand men were slain, and the remnant became affrighted, and gave glory to the God of Heaven. Where now, was the victory of the antichrist? God was conqueror.

VI. THE SOUNDING OF THE SEVENTH TRUMPET (Rev 11:15-18)

In Rev 10:7, we read, “In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants the prophets.” Now, therefore, we stand as it were on tiptoe, for the angel is about to sound, the seventh trumpet is about to be blown. We understand, therefore, the impact of the words which accompany the sounding of this trumpet in verse fifteen, “The kingdoms of this world are become the kingdoms of our Lord; * * and He shall reign for ever and ever.”

You understand that this follows hot upon the rapture of the two witnesses into heaven. If there are any who vainly imagine that the kingdoms of the world will never become the kingdoms of our Lord, let them ponder this Verse. If any one doubts that His kingdom shall be forever and ever, let them also study this verse.

It is vital, withal, to remember that the kingdoms of this world do not become the kingdoms of our Lord, through the church, and the gradual growth of the Gospel. It occurs only after the twelve hundred and sixty days of the prophecies of the two witnesses are past.

When the voice in Heaven had spoken, we read that the four and twenty elders, which sat before God on their thrones, fell upon their faces and worshipped God. And this was the word of their praise: “We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come; because Thou hast taken to Thee Thy great power and hast reigned.” All of this came to pass as stated in verse eighteen, when the nations were angered. They certainly have not been converted.

The reign of Christ is established by the coming of the Son of Man, when His arrows are hot in the heart of the King’s enemies. The reign of Christ follows hard upon the day of His wrath. It is preceded immediately by the judging of, and rewards which shall be given unto His servants, and to the prophets, and to them that fear His name.

Let us not get things mixed up, lest we think that the church is steadily marching on to conquest. To the contrary, the church, which is His body, is marching on toward its rapture, And the earth and its people, are marching on to their undoing, and utter destruction.

VII. THE TEMPLE OF GOD OPEN IN HEAVEN (Rev 11:19)

As John saw the seventh angel about to sound, and the four and twenty elders giving praises to God, he also saw the inner temple of God, opened in Heaven. As he looked in the temple, he saw the Ark of the Covenant or Testament, as it is called here.

“What did this inner view of glory mean? It certainly means that God has not forgotten His covenant which He made unto Abraham, and Isaac, and Jacob. Having had none greater by which to sware, He had sworn by Himself, and His. covenant is sure. Beloved, as the end of the tribulation shall hasten toward its close, God will let us see the fulfillment of every word He ever promised.

His covenant to Israel, His covenant to the church, will all be proved as yea, and amen. Every prophecy of the prophets will be fulfilled just as God willed. God will be vindicated in every promise He ever made. It will be shown that God’s Word was indeed forever settled in Heaven and fulfilled upon the earth. In that day, mid the throes of travail among the people, and mid the cataclysms and catastrophes upon the physical earth, it will be proved openly before the eyes of God’s people that though Heaven and earth shall pass His Word shall never pass away.

Following John’s vision of the open Heaven, and the ark of the covenant, there came lightnings, and voices, and thunderings, and an earthquake, and great hail. All of this was in anticipation of those final judgments, which, under the sounding of the seventh angel, should bring in the kingdom of our Lord and His Christ.

Fuente: Neighbour’s Wells of Living Water

Rev 10:1. The drama of the book of Revelation is proceeding down through the centuries, until we are about to arrive at the revolution known in history as the Reformation. But the full development of that mighty movement will be preceded by some items preparatory to it. Now is another time when the reader should again read carefully the “General remarks” at the beginning of this book. But the oppression from the power that was created through the union of church and state has exhausted the patience of the Almighty and he will soon inaugurate the work that is destined to dissolve the unrighteous monster and return to the people their right to act upon their own responsibility. The preliminary events necessary for the main performance are due to begin soon, which will be indicated by some of the symbols of this chapter. The angel in this verse came down from heaven and the description shows he was coming on behalf of the Lord to impart some predictions about to be carried out. Clothed with a cloud agrees with the fact that he was from the courts of heaven, because the clouds are frequently used in connection with heavenly events (chapter 1:7; 14:14; Mat 24:30; Act 1:9; 1Th 4:17). Rainbow upon his head signifies the dignity and grandeur of his mission. His face like the sun denotes great light which was especially appropriate since his mission was to announce the shedding of Gospel light on those who had been deprived of it because of the Dark Ages. Pillars of fire. Thayer explains this to mean. “Flames rising like columns.” It denotes a penetrating brilliance that belongs only to heavenly beings.

Comments by Foy E. Wallace

Rev 9:13-21 –was the signal of loosing the four angels, the imperial agents which had been restrained from hindering the messengers of Christ until the true Israel of God was sealed ” of all the tribes of the children of Israel.” The spiritual Israel was symbolized by the hundred forty-four thousand–the holy seed. With the completion of this mission of “sealing the servants of God,” the suspension period was declared ended, and the four angels of destruction were loosed to proceed with the encompassing desolation of Jerusalem.

(7) The seventh trumpet–chapters 10-11–was the signal of the finale, “in the days of the voice of the seventh angel”–the last days of the political Jewish state and the dispensation of Judaism–accompanied by the testimony of the two witnesses as necessary to establish testimony. It symbolized the two-fold mission and work of the prophets and apostles in the unfolding of the scheme of redemption, begun by Old Testament prophets, but completed by New Testament apostles, and fulfilled in the church. The tragic calamities surrounding these representatives of the church marked the passing of the second woe and the immediate pronouncement of the third woe in the sounding of the seventh trumpet, ending in the conquest of the kingdoms of the world by Christ the conqueror.

Verse 1.

The seven thunders–Rev 10:1-6.

This angel from heaven here designated as another mighty angel is a reversion to Rev 5:2 where the first strong angel made the loud proclamation concerning the sealed book, asking “who is worthy to open the book, and to loose the seals thereof?’ Here in the hand of this second mighty angel is the open book, no longer sealed, or closed, the seven seals of it had also been opened and proclaimed — Rev 5:5. [Scroll down for identification of this angel]

1. Clothed with a cloud: This angel was wearing a cloud as apparel, or a garment, and was arrayed and encompassed with the phenomenal majesty of a heavenly messenger. He was invested with the credentials of divine authority, which his vestures symbolized.Exo 16:10; Exo 33:9; Num 11:25; Psa 18:11; Mat 17:5; Luk 21:27; Rev 1:7) This display was not for the execution of judgment, but rather to be clothed and attired with the glory befitting his portfolio and comparable to his commission. Compare the similar symbols of official robes in Exo 40:34-38 and Lev 16:2, and the “woman arrayed with the sun” in Rev 12:1 of the next scene.

2. A rainbow upon his head: The rainbow is the symbol of divine covenant. (Gen 9:12-17) It represented assurance against judgment, promise of help, a pledge of divine presence. (Eze 1:28; Rev 4:3; Rev 10:7) It was a sign that this angel was a messenger of mercy, not of judgment, bringing good tidings, not evil forebodings.

3. His face as the sun: The sun is the light of the universe and is the source of all physical radiance. Seeking a term of grandeur and splendor to portray the One to come, the prophet Malachi selected the flaming orb of the day, and likened the Redeemer to the “sun of righteousness.” (Mal 4:2) What the sun is to the solar system, Jesus Christ is to the soul. The rise of this sun of righteousness presaged a new day. With its appearance the darkness vanished and turned to day, the tomb itself yielded to his power and surrendering to his orders, released its seal. One mighty to save had come, who was the Redeemer of men, who brought to nought the power of death and of the devil to deliver all who through the fear of death were subject to bondage. (Heb 2:14-15)

This angel clothed with a cloud, with a face as the sun, was the herald of the “Sun of righteousness” who would turn the night of persecution into the day of victory. (2Co 4:6)

4. His feet as pillars of fire: The feet are symbolic of the messenger. “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things.” (Rom 10:15) “I turned my feet unto thy testimonies.” (Psa 119:59) “And your feet shod with the preparation of the gospel of peace.” (Eph 6:15)

The feet of this strong angel were as “pillars of fire”– like the pillar that led Israel (Exo 13:21-22) out of Egypt, and was always the symbol of the presence and the guidance of the angels of God. (Exo 14:19; Exo 23:20; Exo 32:34) Describing the feet of this angel as “pillars of fire” denoted that his feet were illuminated with divine guidance to give light to them that sat in darkness and in the shadow of death. (Luk 1:79)

The identity of the mighty angel–Rev 10:1 Rev 11:3 Rev 12:7 Rev 14:1 Rev 14:14 Rev 19:11.

1. The open book of Rev 10:8-11 is the sealed book of Rev 5:1. The Lamb took that book from the One who sat on the throne–Rev 5:7. After the opening of the seals, the book was given to John, thus identifying the angel of chapter 10 with the Lamb of chapter 5.

2. The description of the angel of chapter 10 corresponds to that of the Son of man in chapter 1.

3. He appears as Lord in Rev 11:3, exercising a power and authority not ascribed to created beings.

4. The representation of Christ under various figures and forms interspersed in the apocalypse agrees with his presentation as an angel rather than arguing against it. He is the Son in chapter 1. He is the strong Angel, in Revelation 5 :l-2. He is the Lion in verse 5. He is the Lamb in verse 6. In Rev 6:2, He is the Rider; in Rev 14:1, He is the Lamb on Mount Zion; in verse 14, He is the Son on the cloud; and in Rev 19:11, He is the Rider of white horse again. In these premises, arguments that the Christ could not be symbolized by an angel appear to be without foundation.

5. It is consistent with the purpose of the interlude that he should appear not as a judge, or king enthroned, but as the sun-countenanced, rainbow-crowned angel of the covenanted people.

Fuente: Combined Bible Commentary

Rev 10:1. A strong angel is seen coming down out of heaven who is said to be another. Already, at chap. Rev 5:2, we have met with a strong angel who is also introduced in connection with the book-roll spoken of in that chapter. It is reasonable to think, therefore, that this mention of another has reference to that one, and not to the many angels of whom we have elsewhere read. What we are to think of this angel will be best considered after we have noticed the things said concerning him. (1) He comes out of heaven, where is the throne of God. (2) He is clothed with a cloud. The expression a cloud, or the cloud, or clouds, is met with seven times in the Apocalypse, and in five of these it is distinctly connected with the Son of man as He comes to judgment. In the sixth, chap. Rev 11:12, we shall see that it must also be the investiture of the Son of man. The cloud here must have a similar meaning.(3) And the rainbow was upon his head. The article does not lead us to the well-known ordinary rainbow, or to the rainbow of Gen 9:13, but to that already mentioned at chap. Rev 4:3.(4) And his face was as the sun. These words take us back to chap. Rev 1:16, and again bring the sun before us in a light similar to that in which it is presented there,as the source of burning, scorching heat.(5) And his feet as pillars of fire. These words carry us to chap. Rev 1:15, and the fire is that of judgment (comp. chap. Rev 20:9).(6) And he had in his hand a little book-roll open. It appears from Rev 10:5 that the book must be in the left hand of the angel, and an important distinction is thus drawn between it and the roll of chap. 5. The latter was on the hand, and that hand the right; the former is in the hand, and that hand the left. The contents of the two rolls, therefore, cannot be exactly the same, although the fact that the word employed in the original for the roll now mentioned is a diminutive of that which meets us at chap. Rev 5:1, combined with the whole contents of the present passage, is sufficient to show us that the two rolls are of the same general character. The roll now before us is little in comparison with the larger one previously spoken of, and it is open while the latter was sealed. The interpretation of the passage is affected by all these circumstances.

Fuente: A Popular Commentary on the New Testament

This angel is concluded to represent our Lord Jesus Christ, the angel of the covenant: he is called a mighty angel, in opposition to the mighty enemies of his church, mentioned in the foregoing chapter: he is said to come down from heaven, to intimate his signal and seasonable appearing for the relief of his church; clothed with a cloud, representing the manner of his coming in the clouds at the final judgment; with a rainbow on his head, signifying that covenant of peace which he had made with his church, and his continual mindfulness of that covenant; his face was as the sun, to denote that light of comfort and deliverance which he would bring to his church in his own time; his feet as pillars, signifying the steadiness and stability of his purposes and actions, that where he sets his feet, none can remove him; and as pillars of fire, denoting his ability to tread down his enemies under him, and also to consume them: this is according to the description of his person, given, Rev 1:15-16. The emblems and figures by which he is represented here, are the same by which he was the same person.

Observe next, The account of what he did, He had a little book in his hand open, to distinguish it from the former book sealed; a book in which the purpose and decree of God was made known concerning what should happen to the church; a book sealed; and shut to us, but obvious and open to Christ. Christ, that lay in the bosom of the Father, reveals his Father’s secrets to us, so far as it is needful and necessary for us to know them. And he set his right foot on the sea, and his left foot on the earth, to let us know his sovereignty and dominion over the whole world; as well over the turbulent and unquiet, as over the quiet and more peacable part of it; and also to signify his ability to tread down his enemies, wherever they are; a consideration that administers much comfort and consolation to his church; his dominion is over the earth and sea; none can dispossess him of his power, and none can escape his presence.

Fuente: Expository Notes with Practical Observations on the New Testament

Three angels in Revelation are called “mighty.” ( Rev 5:2 ; Rev 18:21 ) Often in the New Testament clouds are associated with Deity. ( Mat 17:1-5 ; Luk 21:27 ; Act 1:9-11 ; 1Th 4:17 ; Rev 1:7 ) The rainbow reminds us of God’s covenant with Noah and the throne of God in this book. ( Gen 9:13-16 ; Rev 4:3 ) It may signify God’s remembrance of his promise not to destroy the world by water ever again. The pillars of fire remind us of how the children of Israel were led at night. ( Exo 13:21 ) These symbols combine in the appearance of this angel to let us know he had come from God with a great message.

Fuente: Gary Hampton Commentary on Selected Books

Rev 10:1-2. And After my former vision, related in the foregoing part of this prophecy, another scene was opened unto me introductory to a further revelation concerning the state of the church and the world. For I saw another mighty angel Another, different from that mighty angel mentioned Rev 5:2; yet he was a created angel, for he did not swear by himself; come down from heaven Or divinely commissioned, Rev 10:6; clothed with a cloud In token of his high dignity; and a rainbow upon his head A lovely token of the divine favour, and a symbol of Gods covenant and mercy toward penitent sinners; and his face was as it were the sun Nor was this too much for a creature, for all the righteous shall shine forth as the sun, Mat 13:43. Or this might be an emblem of the light of the gospel about to be diffused. And his feet as pillars of fire Bright and shining as flame. Intimating, perhaps, that the faithful, in the period about to be opened, should suffer persecution, and yet be preserved from the rage of their enemies. And he had in his hand His left hand, for he swore with his right, Rev 10:6; , a little book, different from the , or book, mentioned before: and it was open, that all men might freely read and consider it. It was indeed a codicil to the larger book, and properly cometh under the sixth trumpet, to describe the state of the western church after the description of the state of the eastern: and this is, with good reason, made a separate and distinct prophecy, on account of the importance of the matter, as well as for engaging the greater attention. And he set his right foot upon the sea, and his left on the earth To show the extent of his power and commission. This angel set his right foot on the sea toward the west, his left on the land toward the east, so that he looked southward. By the earth, says Sir I. Newton, the Jews understood the great continent of Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, or the several parts of Europe: and hence, in this prophecy, the earth and sea he considers as put for the nations of the Greek and Latin empires. In this sense the angels putting his right foot on the sea, and his left foot on the earth, will represent him as standing with one foot on Asia, and another on Europe, to signify that the prophecies which he was to reveal would relate to the empires of the east and west.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Revelation Chapter 10

These were preliminary woes on the body of Jews and Christianized Gentiles, not the direct antagonism of the power of evil with God. This is now unfolded but first, in the little open book, put in its place in the general history. The book is open as part of well-known prophecy, and now brought to a direct issue on known ground; not the unrevealed and more unmanifest ways of God introducing the final issue. Christ comes down and affirms His right to all below; puts His right foot on the sea, the left on the earth, and utters the voice of His might, to which the voice of the Almighty in power answers. But its revelations were sealed up; but Christ swears by Him who lives for ever and ever that there should be no more delay. All things are drawing to a final issue. In the sounding of the seventh trumpet the mystery of God would be closed-His direct power come. The prophet is to recommence his prophecy to nations and tongues, and languages.

Fuente: John Darby’s Synopsis of the New Testament

IN chapter a notable scene comes on the prophetic drama. It is the Crusades, which began in the tenth century, and lasted two hundred years. After Jerusalem and all Palestine fell into the hands of the Mohammedans, A.D. 637, and all the Christians who would not turn Moslem and exchange the Bible for the Koran were either killed or driven out of Asia, consequently, the wilds of Europe became the asylum of the Lords people. Of course, the saints turned pilgrims by thousands and thronged the Holy Land, especially Jerusalem. How they loved to linger on Calvary and about the holy sepulcher! When I was there in 1895, I saw multitudes of pilgrims, representing many different nationalities. I myself was a pilgrim. So many Armenian pilgrims come to Jerusalem that they have a convent on Mt. Zion, which accommodates eight thousand. While these pilgrims were so intensely grieved to see the patrimony of our Savior, the manger of His nativity, the holy sepulcher, Mt. Calvary, all Jerusalem, and the Holy Land in possession of the infidels, the cruel Moslems treated them very roughly, and often killed them without the slightest provocation. Therefore, a deep conviction settled down on Christian Europe that it was their duty to go and drive the Mahometans out of the Holy Land. The pope of Rome approved and blessed the enterprise, commissioning Peter the Hermit and Walter the Penniless, two red-hot holiness cranks, to traverse all Europe, everywhere preaching the Crusades. The Continent was shaken with the momentum of an earthquake. It seemed that all Christendom would rise up and volunteer in these holy wars, responsive to the cause of these fire-baptized heralds, and march away into Asia to drive the infidels out of the Holy Land. Thus all Christendom united to drive the Turks out of the Holy Laud. They fought two hundred years, and lost two millions of lives, only in the end to succumb to hopeless defeat, and retreat crestfallen out of Asia without the vaguest hope of ever recovering the patrimony of our Savior. However, by terrible dint of arms and tremendous slaughter, they did capture Jerusalem and hold it seventy years. When I was there I saw much of their works. Quite a number of monuments and edifices, built by the Crusaders eight hundred years ago, are still to be seen at Jerusalem. Godfrey of Bouillon, a most amiable Christian character was the heroic leader of the Crusaders when they took Jerusalem. I saw and handled his sword while in the Church of the Holy Sepulcher. Yet the Moslems never ceased to fight. They continued to come from the ends of the earth and fight the Christians with desperation, till they drove them out of Jerusalem and the Holy Land. Though all Christendom, united in a two-hundred-years war, signally failed to conquer the Turk, God in due time will kill him. Dan 8:25 : He shall be broken without hand. Eight hundred years have rolled away, and the prophecies haste in their fulfillment. The Turk is doomed!

In this chapter, the Angel of Revelation holds up a little open book. John, who represents the Church. is thrilled with enthusiasm to take it and respond to its contents. The Angel of Apocalypse gives him the most solemn warning. Standing with one foot on land and the other on sea, he, with uplifted hand, swears by Him that liveth forever and ever (not as your English reads, Time shall be no more, but as Dr. Clarke gives it), The time is not yet. Of this rendering we have an indubitable confirmation in the 7th verse, where the Holy Ghost says: The mystery of God was finished in the seventh trumpet; The Crusades took place in the sixth trumpet, whereas, the Holy Land is to be restored, the Jews converted, and the Lord come to reign in the seventh trumpet. As He preached to His servants the prophets. A universal conviction settled down on the Christian world that the Lord would come at the close of the tenth century, believing that He would come to Jerusalem, and there establish His millennial throne. Therefore, they wanted to be at Jerusalem to greet with shouts their descending Lord, and enjoy His glorified presence. Consequently, they determined to go and drive out the infidel Moslems and purify the city of Islam idolatry before the Lord should come. Here the notable dialogue between the angel representing the Divine administration, standing with one foot on the sea and the other on land, holding in his right hand the open book of prophecy, and John, the representative of the Lords people, supervenes. The angel adds to his proclamation all the solemnities of an oath, certifying that the time is not yet arrived for Jerusalem to be delivered, the Moslem power driven out of the Holy Land, and the King of Glory to descend on His throne; that these wonderful prophecies will not be fulfilled till the seventh trumpet sounds. The prophet, in his incorrigible enthusiasm, literally burns with celestial ardor to take the book out of the hand of the angel, read, and obey the prophecy, the angel having solemnly sworn that the time for these wonderful fulfillments has not yet come; but positively asseverates that the impatient Church must wait till the seventh trumpet sounds before she can possess the Holy Land, drive out the Mohammedans, and hail her descending King. We must remember this was in the midnight of the Dark Ages, when not one man in a thousand could read or write, and even the Lords holy people, as a matter of necessity, were profoundly ignorant and superstitious. They had this prophecy, but understood it not; otherwise, they would never have undertaken the Crusades. But when the angel sees they will go into the Crusades, he says: Take the book and eat it up; it will make your stomach bitter, but in your mouth sweet as honey. John certifies that he did take the book and eat it up.. While eating it, it was sweet as honey in his mouth; but afterwards it awfully embittered and nauseated his stomach. John here is simply testifying for the Church. The Crusades were not only premature, but out of the Divine order. When the infidel Turk has finished his career, and adequately castigated the fallen Church, God will kill him (Dan 8:25). All Christendom united and fought two hundred years to drive the Turk out of the Holy Land, and signally failed, having depopulated Europe and left a million of her best citizens to bleach their bones on Asiatic soil.

Thus out of the Holy Land the Christians are driven by the Turks, after an exterminating war of two hundred years. The final defeat of the Crusaders fell with paralyzing and deadening shock on all Christendom. When the sad news of Jerusalems recapture by the Saracens reached Rome, Pope Urban fell dead. God was not ready for Turkdom to fall. Hence it stood against the combined powers of Christendom. Eight hundred years of castigatory judgments and forlorn hope have passed away. Glory to God, the day is breaking, and the Sun of righteousness will soon rise upon the world with healing in His wings! Never did the world know such revival tornadoes as swept all Christendom while Peter the Hermit and Walter the Penniless, commissioned by the pope to preach the Crusades to all nations, moved like cyclones of fire throughout all Europe. Then the book was sweet in the mouth. After two hundred years of war, pestilence, and famine, impoverishing Europe, and slaying two millions of inhabitants, the last hope of recovering the Holy Land sank into the eclipse of rayless night. Then the book was hitter in the stomach.

11. This verse farther confirms the oath of the angel, certifying that the end of the age is not yet, as that was in the sixth trumpet; but it is reserved for the seventh trumpet to proclaim the end of the Gentile Age, the reoccupancy of the Holy Land by the Lords people, the castigatory judgments of the Almighty against a wicked world and a fallen Church, and the return of the glorified Savior, to sit on His millennial throne. In this verse we see that the Apocalyptic prophet is yet to deliver his message to many peoples, nations, tongues, and kings.

This whole tenth chapter is parenthetical between the two great periods of Mussulman conquest. The glorious victory achieved by Christendom in the battle of Tours, France, under the heroic leadership of Charles Martel, was like life from the dead. A hundred and fifty years had rolled away, during which victory had constantly perched upon the Crescent, while the Cross had everywhere trailed in the dust. The Moslem was sanguine upon the conquest of all Europe, which would have exterminated Christendom from the earth. So alarming were the conquests of Asia, Africa, and Spain, that all Europe trembled in fearful anticipation of what seemed to be inevitable doom. The victory of Tours was really a sunburst on all Christendom, and for the first time rolled back the bloody tide of the Saracen wars, and inspired all Christian nations with the hope, not only of self-defense, but laid the foundation of that co-operation and enterprise which eventually led to the Crusades. The final and signal defeat of the Crusaders by the Moslems, and their hopeless expulsion out of Asia, inspired the Mohammedan nations to resume their devastating and predatory wars for the extermination of Christianity and the conquest of the world.

Fuente: William Godbey’s Commentary on the New Testament

Rev 10:1. And I saw another mighty angel come down from heaven. Sir Isaac Newton says, a created angel, because he does not swear by himself. But it must be recollected that Christ assumes different characters in addressing the seven churches, conformably to the mediatorial duties which devolved upon him. He is here represented as being clothed with a cloud, having a rainbow upon his head, his face like the brightness of the sun, and his feet as pillars of fire; all denoting the presence of the deity. Eze 1:28. Rev 4:3.

Rev 10:2. He had in his hand a little book open. The parchment unfolded for reading, a book of prophecies which he came to illustrate by their accomplishment. And he set his right foot upon the sea, and his left on the earth, as the Lord of the sea and of the dry land. Elsewhere, the church is described as the foundation, and the fluctuating nations are called the multitude of the waters.

Rev 10:3. And he cried with a loud voice, as when a lion roareth. The wrath of a king is as the roaring of a lion; the seven thunders also from the clouds responded in succession to the terror of his words, the thunderbolts of Jehovah to be hurled against his foes.

Rev 10:4. Seal up those things which the seven thunders uttered, and write them not. Daniel was likewise commanded to seal up the vision of the evening and the morning, because it was for many days: Dan 8:26. St. Paul, speaking of the Man of sin, says with great delicacy, Only he [the Roman power] that now letteth, will let, until he be taken out of the way. Then shall that wicked One be revealed, whom the Lord shall consume.

2Th 2:7-8. Nevertheless, the secret of the Lord is with those that fear him. Paul, and the other apostles, had a perfect idea of the burning of Jerusalem, and of the dispersion of the jews. To guess at those seven thunderbolts is too assuming in short-sighted mortals: conjectures are irrelevant.

Rev 10:5-6. And the angel lifted up his hand to heaven; the attitude of swearing among all nations. Psa 63:4. He swore by him that liveth for ever and ever, who created heaven, the earth, and the seas, that time should be no longer; that he would bear no longer with the fourth monarchy, the bloody and idolatrous Rome, as described by the prophet in three distinct visions. Dan 2:40-45; Dan 7:23; Dan 8:23-26.

Now, as the Messiah was pleased to uplift the curtains of the future to the beloved Daniel, and after showing him the wars and afflictions of the church for more than a thousand years, it was proper that the same angel of the covenant, the Lord Christ, should come again, and confirm the truth of prophecy by a dissolution of this fourth empire, and break off the clay which gave shape and figure to the ten iron toes of the image, and then divide his empire into ten kingdoms. Thus would he cheer the saints with the assurance, that in the midst of those wars and desolations, the God of heaven would set up an everlasting kingdom, which should not be left to other people.

Nor should it escape remark, that while the false prophets in Judah were auguring eternal glory to their temple, and Jeremiah was denouncing its ruin: so now, while all the poets were flattering Rome with an uninterrupted succession of glory, this great Angel of the church was repeating his oath, that the time of the Roman power should be no longer. Dan 12:7.

Hc erit tern series ab origine Rom.

Martial burns incense at the same shrine, calling Rome an earthly goddess, and promising her perpetuity of glory.

Terrarum DEA, gentiumque Roma, Cui par est nihil, et nihil secundum. Epigr. lib. 12. ep. 8.

I am quite surprised at Mr. Lowmans translation of the Greek, that the time shall not be yet! I can find no version, nor gloss, that supports such a reading. It diverts the oath from the dissolution of the fourth empire, to the establishment of the fifth monarchy, the kingdom of Christ.

Rev 10:8-10. The little book take and eat it up. Let the prophecies and the promises be the food of thy soul by day, and thy meditation by night. Love the holy scriptures, as Jerome says, and wisdom will love thee. It shall be sweet in thy mouth as the delicious fruits of the tree of life. But bitter in thy belly [stomach] when called to prophesy in sackcloth, and fight with the horned lamb. Surely no scientific man would translate , and beten, Eze 3:3, by any word but that of stomach, where the food is received.

Rev 10:11. He said unto me, Thou must prophesy again before many peoples and nations. The fall of the old empire and the rise of the new kingdoms must not interrupt the ministry, how much soever it may be inconvenienced by the catastrophes of war. Christianity will conquer the conquering Goths, and make them the best of christians. Tell thy successors to be strong in the Lord, and that all the barbarians of the north will be converted, and build churches and temples surpassing in architecture the pride of the Greeks. This amiable philosophy will soften their ferocious manners, and in the latter day, cause wars to cease to the ends of the earth.

REFLECTIONS.

The Lord Christ having opened the sealed book, the little open book is brought to John by an angel; for the gospel is open to all that hear. He must eat it as Ezekiel did. This book was sweet as honey to the taste, gathered from the flowers of paradise, but it was bitter in the belly when persecution comes, and when exile and martyrdom follow for the testimony of Jesus. This prophecy could not be for John himself to preach the gospel before many nations, for he was now old: and it could not properly, as Dr. Allix suggests in Whiston, refer to the times of the emperors, for then there were only governors or viceroys. It must therefore refer to the times of antichrist, when the empire contained many kings.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Rev 10:1-11. The Vision of the Strong Angel and the Little Book.

Rev 10:1. The strong angel.We have no means of identifying this angel. To suppose that he represents Christ is contrary to all analogy and precedent.coming down out of heaven: the scene of the previous visions is laid in heaven, whither the seer had been transported. Here he seems to be standing upon the earth and watching the descent of the angel.

Rev 10:2. a little book: the Gr. word is an emphatic diminutive, a very small roll (or scroll). This book is supposed to contain a fragment of Divine revelation (cf. the book mentioned in Eze 2:9).

Rev 10:4. the seven thunders: suggests that another cycle of visions, like the cycles of the seals and trumpets and bowls, occurred to the writers mind, but he dismisses the temptation to use them.seal up: the metaphor sealing is generally used to denote the ending of a document which has been written. Here it is applied to an unwritten utterance.

Rev 10:6. time . . . no longer: (a) time now ceases, because eternity has begun, or (b) there shall no longer be any interval or respite before the commencement of doom. The latter is preferable because it helps us to see the connexion of this chapter with the rest of the book (e.g. Rev 6:10 f.). It announces that the pause is at an end and the hour of Divine intervention at hand. That this is the true interpretation is clear from the allusion to the seventh trumpet in

Rev 10:7.then is finished the mystery of God (2Th 2:7*): the revelation which God made to the prophets is now consummated.

Rev 10:9. Take it, and eat it up: cf. Eze 3:1. A bold metaphor indicating that the message of God was to be incorporated by the seer into his system; cf. the Prayer Book phrase, read, mark, learn, and inwardly digest.bitter: in Ezek. the only effect of eating the roll was to induce the sense of sweetness. Here there is a twofold result, a sweet taste in the mouth, and internal pain. Every revelation of Gods purposes, even though it be but a fragment, is bitter sweet, disclosing judgment as well as mercy (Swete).

Rev 10:11 indicates a fresh development in the movement of the drama, which is to involve many nations and kings.

Fuente: Peake’s Commentary on the Bible

A Long Interval Before the Seventh Trumpet

We find a long interval between the sixth and seventh trumpets, continuing from Rev 10:1 to Rev 11:14. There is no doubt as to the identity of the mighty angel who comes down from heaven (v. 1), for His face is as the sun. It is Him in whom the glory of God is revealed, the Lord Jesus, yet clothed with a cloud, indicating some obscurity: God’s glory is present, but in measure veiled. The rainbow is the promise of the light of God yet to be manifested in fullest measure, with every color of the spectrum witnessing the great magnificence of God’s glory. Feet as pillars of fire speak of the burning holiness of God that must first tread down every evil adversary.

The little opened book (v. 2), if we consider verses 8 to 11, seems to refer to the prophecies of the Old Testament which deal with God’s judgments in the earth. They are to be completely fulfilled. His right foot on the sea pictures His subjugation of the Gentile nations: His left foot on the land signifies His subduing Israel under Him. His voice is as a lion roaring: He claims His rightful power over the nations. The seven thunders are the answer of God in the fulness of His resources of divine power (Psa 29:3). He is fully behind His Son in claiming the sea and the land as His own. But though the thunders spoke intelligibly, John is not permitted to write their words (v. 4): it is not therefore necessary for us know what was spoken.

The angel lifts up His hand to heaven and swears by the living God, the Creator of heaven, earth and sea and everything in them, that there should be delay no longer (v. 6). He is one with God, so that this is really God swearing by Himself. He had done this when showing grace to Abraham and his seed (Heb 6:13-14); now He does so when executing the judgment that subdues all things under Him.

The Angel further announces that the sounding of the trumpet of the seventh angel would signal the finishing of the mystery of God in accordance with prophecy given by His servants in the past (v. 7). This is held up only until other matters are put in their proper order. Again we see the calm, orderly deliberation of the judgment of God: there is no precipitate action. The mystery of God will be finished at the sounding of the seventh trumpet. The mystery of God here involves the mystery of Israel’s blindness until the fulness of the Gentiles is come in (Rom 11:25) and the mystery of iniquity (2Th 2:7) and all that has been obscure in the great sovereign ways of God. These things will become plain at the manifestation of the glory of the Lord.

The same voice that had forbidden John to write the words uttered by the seven thunders now tells him to go and take the little book from the Angel’s hand (v. 8). The angel-the Lord Himself-instructs him to eat the book which would make his stomach bitter, but would taste as sweet as honey, which John proves to be so (v. 10).

This shows us that before judgment falls, our great God has considered every detail of its character and of the way in which creation will be affected, and wants this entered into by His servants at least in some measure. The prophet must feel something of the solemnity of his prophecies. If it is sweet to our taste that the Lord Jesus is about to accomplish His great work of subduing all things under His feet, fulfilling Old Testament prophecies, yet that work will require the bitterness of sad, dreadful and eternal results for all who will not submit by faith to this holy Lord of glory.

The serious reality of this is further impressed on John in his being told he must prophesy again before many peoples, nations, tongues and kings (v. 10). This is work that has some deeply-felt bitterness about it because most people will not believe, though to a true prophet there is sweetness that cannot be disputed.

Fuente: Grant’s Commentary on the Bible

Verse 1

These images are simply emblems of greatness and majesty.

Fuente: Abbott’s Illustrated New Testament

9 The Witnesses of God (Rev_10-11:18)

With the tenth chapter we reach a pause in the prophecy of the seven trumpet judgments in order that there may be brought before us the ways of God in maintaining a witness for Christ in connection with the earth during the solemn period of the sixth trumpet, or second woe, judgment. This parenthetical portion closes with the statement in Rev 11:14 that “the second woe is past, and behold the third woe comes quickly.” This surely indicates that the events described in this portion take place during the second woe, and are immediately followed by the third woe, or seventh trumpet judgment. From the details given in this passage we shall see that the events recorded take place during the period of three and a half years that immediately precede the coming of Christ to claim His earthly kingdom.

(V. 1) The passage opens with a vision of a “mighty angel come down from heaven.” From the description that follows we shall surely be right in concluding that in this mighty angel we have a presentation of Christ. He is clothed with a cloud that so often, in Scripture, betokens the Divine Presence. The rainbow that in Rev 4:3 was seen round about the throne is now upon the head of this angel, and sets forth that this is the One through whom God’s covenant of mercy with the earth will be carried out. His face like the sun reminds us that in this Person all the glory of God will be set forth and supreme authority displayed. His feet as pillars of fire would indicate that He is treading a path of holy judgment against sin.

(V. 2) In His hand He held “a little book open.” From the verses that follow we may infer that the open book refers to the prophecies of the Old Testament, which have been plainly revealed, in contrast to the book with the seven seals that foretells things not disclosed in Old Testament days.

The angel set His right foot upon the sea, and His left foot on the earth. Symbolically, the sea is often used in Scripture to set forth the mass of nations in an uncivilised state, while the earth speaks of the ordered portion of the world that has had the light of God, whether in Judaism or Christendom, and therefore the portion of the world to which prophecy especially applies. We are thus led on to the time when Christ will publicly assert His rights over the whole world.

(Vv. 3, 4) The loud voice and the seven thunders tell us that the rights of Christ will be made good through judgments that none can evade, though John is not allowed to disclose the voices of the seven thunders.

(Vv. 5-7) Christ, represented by the strong angel, who already has asserted His claim to the whole world, now swears by Him that liveth for ever and ever, and who has created all things, that the time is at hand when He will enter upon His earthly inheritance – there will be “no longer delay” (N. Tr.). The seventh trumpet will introduce the final judgments, end the mystery of God, and bring in the blessings of the kingdom according to the glad tidings delivered to His servants the prophets (N. Tr.). The mystery of God in this passage refers to the fact that for long ages God has not publicly intervened in the affairs of men. The wickedness of men has grown unchecked by any public display on the part of God. Men have been allowed to gratify their lusts, attain their ambitions, to increase in their rebellion against God and persecution of His people. During the ages God’s people have been tortured on the rack, banished from their homes, and martyred at the stake, and God, it might seem, has not interfered. All this – which has been called the silence of God – is a great mystery. It is not, however, inexplicable, for a “mystery” in Scripture is not something which cannot be explained, but something which is only known to the initiated. During the time of the mystery of God, believers have had the open book of prophecy foretelling the time of blessing that will come when God publicly intervenes. Thus the lamp of prophecy has illumined the darkness of the ages and the believer has been initiated into the mind of God. When, however, the Lord Jesus publicly intervenes, taking possession of the kingdoms of this world, the mystery of God will be finished. The judgment of the wicked and the blessings of the kingdom, known to the believer, will be fulfilled and manifest to the world.

The closing incident of Revelation 10 is deeply significant and full of instruction. John is told to take the little open book and “eat it up,” and that, so doing, he would find it bitter to his belly, but sweet as honey in his mouth. Does this not set forth the fact that the truth of all that God is to bring in – the unfolding of coming glories – is indeed sweet to our taste, but it involves the setting aside of the flesh, and the utter judgment of all that the flesh lusts after? We have to discover that as believers the flesh is still in us, and hence the truth, however sweet to the taste, involves bitter exercises as it discovers to us the true character of our own hearts. It is necessary not only that we should judge the world around us, but that we also should judge the flesh within us; for if we judge ourselves we shall not be judged. When we have judged the flesh the Lord can use us as witnesses to others, even as John, having passed through these exercises, is told, “Thou must prophesy again as to peoples, and nations, and tongues, and many kings.” Isaiah, in his day, had to learn the bitterness of his own visions. In Revelation 6 he sees a vision of the whole earth filled with the glory of the LORD. Surely a sweet foretaste of blessing and glory to come: but immediately he says, “Woe is me! for I am undone; because I am a man of unclean lips.” This is the bitter exercise that the word produces as it discovers to him the character of his own heart. But when all is owned he at once finds it is met by a coal from off the altar. So when we discover and own what we are, we find that all has been met by the One that died for us. Having been cleansed by sacrifice Isaiah is the very one that the LORD can send with a message to others (Isa 6:3-10).

Fuente: Smith’s Writings on 24 Books of the Bible

10:1 And {1} I saw {2} another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire:

(1) Now John passes to the other prophetical history, which is of the Church of God, as I showed that this book should be distinguished Rev 4:1 . This story goes from here to Rev 22:1 . This whole chapter is a transition from the common history of the world to that which is particular of the Church. There are in this transition or passage, two preparatives as it were, to this Church story comprised in this whole chapter. One is the authority of Christ revealing his mysteries and calling his servant, to Rev 10:7 . The other is John, his calling proper to this place, and repeated from before to the end of this chapter. Authority is given to this revelation, by these things: first, by the appearing from heaven in this habit and countenance, strong, ready glorious surveying all things by his providence, and governing them by his omnipotence Rev 10:1 . Secondly, that he brought not by chance, but out of a book, this open revelation, set forth to the eye, to signify the same to the sea and land, as the Lord over all Rev 10:2 . Thirdly that he offered the same not whispering or muttering in a corner (as false prophets do) but crying out with a loud voice to those who sleep, and with a lionish and terrible noise roused the secure: the very thunders themselves giving testimony to it Rev 10:3 . Lastly, for that he confirmed all by another Rev 10:5-7 .

(2) Christ Jesus, see Rev 7:2

Fuente: Geneva Bible Notes

1. The appearance of the mighty angel 10:1-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A few commentators have identified this strong angel as Jesus Christ. [Note: E.g., Wiersbe, 2:597; and Beale, p. 522.] But the evidence for his being simply another (Gr. allon, another of the same kind) strong angel seems more convincing (cf. Rev 10:5-6). Other commentators have identified him as Gabriel or Michael (cf. Dan 8:16; Dan 12:7). [Note: Charles, 1:258-59; Smith, A Revelation . . ., pp. 153-54; Swete, p. 177; Mounce, p. 207; Johnson, p. 496; Beasley-Murray, p. 170.] But this is only guessing. He is probably not the same strong angel John saw before (Rev 5:2) since there are many strong angels (cf. Rev 18:21). John saw him descending from heaven as a messenger of God (cf. Rev 20:1) and robed in a cloud signifying his celestial origin and connection with judgment (cf. Rev 1:7; Rev 14:14-16; Mat 24:30; Mat 26:24; Mar 13:26; Mar 14:62; Luk 21:27). His crown was a rainbow, the symbol of God’s faithfulness and mercy (cf. Rev 4:3). His countenance was radiant, reflecting the glory and majesty of God. His feet (and legs) were fiery, reminiscent of the pillar of fire in the wilderness, a manifestation of God’s holiness, mercy, and judgment.

"This scene marks a significant change in John’s literary method. Here his personality re-emerges as it did briefly between the sixth and seventh seals (Rev 7:13-14), but now for the first and last time in this drama, he leaves the observer’s corner and occupies the very center of the stage (e.g., Rev 10:9-11). This new role also involves a change in location from heaven to earth, as the angel descends from heaven (Rev 10:1) and stands upon the earth where John hears a voice from heaven (Rev 10:4; Rev 10:8) and goes to him (Rev 10:8) . . . The new style is one element among others that heightens the anticipation and accentuates the solemnity of the apocalyptic events to follow." [Note: Thomas, Revelation 8-22, p. 59.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER VII.

FIRST CONSOLATORY VISION.

Rev 10:1-11.

AT the point now reached by us the regular progress of the Trumpet judgments is interrupted, in precisely the same manner as between the sixth and seventh Seals, by two consolatory visions. The first is contained in Rev. 10, the second in Rev 11:1-13. At Rev 11:14 the series of the Trumpets is resumed, reaching from that point to the end of the chapter.

“And I saw another strong angel coming down out of heaven, arrayed with a cloud: and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire: and he had in his hand a little book-roll open: and he set his right foot upon the sea, and his left upon the earth: and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices. And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not. And the angel which I saw standing upon the sea and upon the earth lifted up his right hand to heaven, and sware by Him that liveth forever and ever, who created the heaven, and the things that are therein, and the earth, and the things that are therein, and the sea, and the things that are therein, that there shall be time no longer: but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which He declared to His servants the prophets. And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the book-roll which is open in the hand of the angel that standeth upon the sea and upon the earth. And I went unto the angel, saying unto him that he should give me the little book-roll. And he saith unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. And I took the little book-roll out of the angels hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter. And they say unto me, Thou must prophesy again over many peoples, and nations, and tongues, and kings (Rev 10:1-11).”

Many questions of deep interest, and upon which the most divergent opinions have been entertained, meet us in connection with this passage. To attempt to discuss these various opinions would only confuse the reader. It will be enough to allude to them when it seems necessary to do so. In the meantime, before endeavoring to discover the meaning of the vision, three observations may be made; one of a general kind, the other two bearing upon the interpretation of particular clauses.

1. Like almost all else in the Revelation of St. John, the vision is founded upon a passage of the Old Testament. “And when I looked,” says the prophet Ezekiel, “behold, an hand was sent unto me; and, lo, a roll of a book was therein. . . . Moreover He said unto me, Son of man, eat what thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and He caused me to eat that roll. And He said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And He said unto me, Son of man, go, get thee unto the house of Israel, and speak with My words unto them.”* (* Eze 2:9; Eze 3:4)

2. In one expression of Rev 10:6 it is doubtful whether the translation of the Authorized and Revised Versions, or the marginal translation of the latter, ought to be adopted, whether we ought to read, “There shall be time” or “There shall be delay” no longer. But the former is not only the natural meaning of the original; it would almost seem, from the use of the same word in other passages of the Apocalypse,1 that it is employed by St. John to designate the whole Christian age. That age is now at its very close. The last hour is about to strike. The drama of the world s history is about to be wound up. “For the Lord will execute His word upon the earth, finishing it and cutting it short.”2 (1Comp. Rev 6:11; Rev 20:3; 2 Rom 9:28).

3. The last verse of the chapter deserves our attention for a moment: And they say unto me, Thou must prophesy again over many peoples, and nations, and tongues, and kings. Although prophecy itself is spoken of in several passages of this book,* we read only once again of prophesying: when it is said in Rev 11:3 of the two witnesses that they shall prophesy. A comparison of these passages will show that both words are to be understood in the sense of proclaiming the righteous acts and judgments of the Almighty. The prophet of the Apocalypse is not the messenger of mercy only, but of the just government of God. (*Comp. Rev 1:3; Rev 22:7; Rev 22:10; Rev 22:18-19)

From these subordinate points we hasten to questions more immediately concerning us in our effort to understand the chapter. Several such questions have to be asked.

1. Who is the angel introduced to us in the first verse of the vision? He is described as another strong angel; and, as the epithet “strong” has been so used only once before – in Rev 5:2, in connection with the opening of the book-roll sealed with seven seals – we are entitled to conclude that this angel is said to be “another” in comparison with the angel there spoken of rather than with the many angels that surround the throne of God. But the “strong angel” in chap. 5 is distinguished both from God Himself, and from the Lamb. In some sense, therefore, a similar distinction must be drawn here. On the other hand, the particulars mentioned of this angel lead directly to the conclusion not only that he has Divine attributes, but that he represents no other than that Son of man beheld by St John in the first vision of his book. He is arrayed with a cloud; and in every passage of the Apocalypse where mention is made of such investiture, or in which a cloud or clouds are associated with a person, it is with the Saviour of the world as He comes to judgment.1 Similar language marks also the other books of the New Testament.2 The rainbow was upon his head; and the definite article employed takes us back, not to the rainbow spoken of in the book of Genesis, or to the rainbow which from time to time appears, a well-known object, in the sky, but to that of Rev 4:3, where we have been told, in the description of the Divine throne, that “there was a rainbow round about the throne, like an emerald to look upon.” The words his face was as the sun do not of themselves prove that the reference is to Rev 1:16, where it is said of the One like unto a son of man that “His countenance was as the sun shineth in his strength;” but the propriety of this reference is made almost indubitable by the mention of his feet as pillars of fire, for this last circumstance can only be an allusion to the trait spoken of in Rev 1:15, “And His feet like unto fine brass, as if it had been refined in a furnace.” The combination of these particulars shows how close is the connection between the “strong angel” of this vision and the Divine Redeemer; and the explanation of both the difference and the correspondence between the two is to be found in the remark previously made that in the Apocalypse the “angel” of any person or thing expresses that person or thing in action. Here, therefore, we have the action of Him who is the Head, and King, and Lord of His Church. (1 Rev 1:7; Rev 14:14-16. In Rev 11:12 “the cloud” is the well-known cloud in which Christ ascended, and in which He comes to judgment; 2 Mat 24:30; Mar 13:26; Luk 21:27; 1Th 4:17).

2. In what character does the Lord appear? As to the answer to this question there can be no dubiety. He appears in judgment The rainbow upon His head is indeed the symbol of mercy, but it is sufficiently accounted for by the fact that He is Saviour as well as Judge. So far is the Apocalypse from representing the ideas of judgment and mercy as incompatible with each other that throughout the whole book the most terrible characteristic of the former is its proceeding from One distinguished by the latter. If even in itself the Divine wrath is to be dreaded by the sinner, the dread which it ought to inspire reaches its highest point when we think of it as “the wrath of the Lamb.” The other features of the description speak directly of judgment: the “cloud,” the “sun,” the “pillars of fire.”

3. What notion are we to form of the contents of the little book-roll? They are certainly not the same as those of the book-roll of chap. 5, although the word here used for the roll, a diminutive from the other, may suggest the idea that there is an intimate connection between the two books, and that the second, like the first, is full of judgment Other circumstances mentioned lead to the same conclusion. Thus the great voice, as a lion roareth, cannot fail to remind us of the voice of “the Lion that is of the tribe of Judah” in chap. 5. The thought of the seven thunders which uttered their voices deepens the impression, for in that number we have the general conception of thunder in all the varied terrors that belong to it; and, whatever the particulars uttered by the thunders were – a point into which it is vain to inquire, as the writing of them was forbidden – their general tone must have been that of judgment But these thunders are a response to the strong angel as he was about to take action with the little book, – “when he cried, the seven thunders uttered their voices,” – and the response must have been related to the action. It is clear, therefore, that the contents of the little book cannot have been tidings of mercy to a sinful world; and that that book cannot have been intended to tell the Seer that, notwithstanding the opposition of the powers of darkness, the Church of Christ was to make her way among the nations, growing up from the small seed into the stately tree, and at last covering the earth with the shadow of her branches. Even on the supposition that a conception of this kind could be traced in other parts of the Apocalypse, it would be out of keeping with the particulars accompanying it here. We may without hesitation conclude that the little book-roll has thus the general character of judgment, although, like the larger roll of chap. 5, it may also include in it the preservation of the saints.

We are thus in a position to inquire what the special contents of the little book-roll were. Before doing so one consideration may be kept in view.

Calling to mind the symmetrical structure of the Apocalypse, it seems natural to expect that the relation to one another of the two consolatory visions falling between the Trumpets and the Bowls will correspond to that of the two between the Seals and the Trumpets. The two companies, however, spoken of in these two latter visions, are the same, the hundred and forty and four thousand “out of every tribe of the children of Israel” being identical with the great multitude “out of every nation;” while the contents of the second vision are substantially the same as those of the first, though repeated on a fuller and more perfect scale. Now we shall shortly see that the second of our present consolatory visions – that in chap. 11 – brings out the victory and triumph of a faithful remnant of believers within a degenerate, though professing, Church. How probable does it become that the first consolatory vision – that in chap. 10 – will relate to the same remnant, though on a lower plane alike of battle and of conquest!

Thus looked at, we have good ground for the sup position that the little book-roll contained indications of judgment about to descend on a Church which had fallen from her high position and practically disowned her Divine Master; while at the same time it assured die faithful remnant within her that they would be preserved, and in due season glorified. The little book thus spoke of the hardest of all the struggles through which believers have to pass: that with foes of their own household; but, so speaking, it told also of judgment upon these foes, and of a glorious issue for the true members of Christs Body out of toil and suffering.

With this view of the contents of the little book-roll everything that is said of it appears to be in harmony.

1. We thus at once understand why it is named by a diminutive form of the word used for the book-roll in chap. 5. The latter contained the whole counsel of God for the execution of His plans both in the world and in the Church. The former has reference to the Church alone. A smaller roll therefore would naturally be sufficient for its tidings.

2. The action which the Seer is commanded to take with the roll receives adequate explanation. He was to take it out of the hand of the strong angel and to eat it up. The meaning is obvious, and is admitted by all interpreters. The Seer is in his own actual experience to assimilate the contents of the roll in order that he may know their value. The injunction is in beautiful accord with what we otherwise know of the character and feelings of St. John. The power of Christian experience to throw light upon Christian truth and upon the fortunes of Christs people is one of the most remarkable characteristics of the fourth Gospel. It penetrates and pervades the whole. We listen to the expression of the Evangelists own feelings as he is about to present to the world the image of his beloved Master, and he cries, “We beheld His glory, glory as of the only-begotten from the Father;” “Of His fullness we all received, and grace for grace.”l We notice his comment upon words of Jesus dark to his fellow-Apostles and himself at the time when they were spoken, and he says, “When therefore He was raised from the dead, His disciples remembered that He spake this; and they believed the word which Jesus had said.”2 (1 Joh 1:14, Joh 1:16; 2 Joh 2:22)

Finally, we hear him as he remembers the promise of the Spirit of truth, who was to instruct the disciples, not by new revelations of the Divine will, but by unfolding more largely the fullness that was to be found in Christ: “Howbeit when He, the Spirit of truth, is come, He shall guide you into all the truth: for He shall not speak from Himself; but what things soever He shall hear, these shall He speak: and He shall declare unto you the things that are to come. He shall glorify Me: for He shall take of Mine, and shall declare it unto you.”* Everywhere and always Christian experience is the key that unlocks what would otherwise be closed, and sheds light upon what would otherwise be dark. To such experience, accordingly, the contents of the little roll, if they were such as we have understood them to be, must have appealed with peculiar power. In beholding judgment executed on the world, the believer might need only to stand by and wonder, as Moses and Israel stood upon the shore of the Red Sea when the sea, returning to its bed, overwhelmed their enemies. They were safe. They had neither part nor lot with those who were sinking as lead in the mighty waters. It would be otherwise when judgment came upon the Church. Of that Church believers were a part How could they explain the change that had come over her, the purification that she needed, the separation that must take place within what had hitherto been to all appearance the one Zion which God loved? In the former case all was outward; in the latter all is inward, personal, experimental, leading to inquiry and earnest searchings of heart and prayer. A book containing these things was thus an appeal to Christian experience, and St. John might well be told to “eat it up.” (* Joh 16:13-14)

3. The effect produced upon the Seer by eating the little roll is also in accord with what has been said. It shall make thy belly bitter, it was said to him, but in thy mouth it shall be sweet as honey; and the effect followed. It was in my mouth, he says, sweet as honey: and when I had eaten it, my belly was made bitter. Such an effect could hardly follow the mere proclamation of judgment on the world. When we look at that judgment in the light in which it ought to be regarded, and in which we have hitherto regarded it – as the vindication of righteousness and of a Divine and righteous order – the thought of it can impart nothing but joy. But to think that the Church of the living God, the bride of Christ, shall be visited with judgment, and to be compelled to acknowledge that the judgment is deserved; to think that those to whom so much has been given should have given so little in return; to think of the selfishness which has prevailed where love ought to have reigned, of worldliness where there ought to have been heavenliness of mind, and of discord where there ought to have been unity these are the things that make the Christian s reflections “bitter;” they, and they most of all, are his perplexity, his burden, his sorrow, and his cross. The world may disappoint him, but from it he expected little. When the Church disappoints him, the “foundations are overturned,” and the honey of life is changed into gall and wormwood.

Combining the particulars which have now been noticed, we seem entitled to conclude that the little book-roll of this chapter is a roll of judgment, but of judgment relating less to the world than to the Church. It tells us that that sad experience of hers which is to meet us in the following chapters ought neither to perplex nor overwhelm us. The experience may be strange, very different from what we might have expected and hoped for; but the thread by which the Church is guided has not passed out of the hands of Him who leads His people by ways that they know not into the hands of an un-sympathizing and hostile power. As His counsels in reference to the world, and to the Church in her general relation to it, contained in the great book-roll of chap. 5, shall stand, so the internal relations of the two parts of His Church to each other, together with the issues depending upon them, are equally under His control. If judgment falls upon the Church, it is not because God has forgotten to be gracious, or has in anger shut up His tender mercies, but because the Church has sinned, because she is in need of chastisement, and because she must be taught that only in direct dependence upon the voice of the Good Shepherd, and not in the closest “fold” that can be built for her, is she safe. Let her “know” Him, and she shall be known of Him even as He is known of the Father.* (*Comp. Joh 10:1-15)

Fuente: Expositors Bible Commentary