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,
2. a little book ] The diminutive perhaps suggests comparison (but hardly contrast) with the book of Rev 5:1 seqq.
Fuente: The Cambridge Bible for Schools and Colleges
And he had in his hand a little book open – This is the first thing that indicated the purpose of his appearing, or that would give any distinct indication of the design of his coming from heaven. The general aspect of the angel, indeed, as represented in the former verse, was that of benignity, and his purpose, as there indicated, was light and peace. But still there was nothing which would denote the particular design for which he came, or which would designate the particular means which he would employ. Here we have, however, an emblem which will furnish an indication of what was to occur as the result of his appearing. To be able to apply this, it will be necessary, as in all similar cases, to explain the natural significancy of the emblem:
(1) The little book. The word used here – biblaridion – occurs nowhere else in the New Testament except in Rev 10:8-10 of this chapter. The word biblion – book – occurs frequently: Mat 19:7; Mar 10:4 – applied to a bill of divorcement; Luk 4:17, Luk 4:20; Joh 20:30; Joh 21:25; Gal 3:10; 2Ti 4:13; Heb 9:19; Heb 10:7. In the Apocalypse this word is of common occurrence: Rev 1:11; Rev 5:1-5, Rev 5:7-9; Rev 6:14, rendered scroll; Rev 17:8; Rev 20:12; Rev 21:27; Rev 22:7, Rev 22:9-10, Rev 22:18-19. The word was evidently chosen here to denote something that was special in the size or form of the book, or to distinguish it from what would be designated by the ordinary word employed to denote a book. The word properly denotes a small roll or volume; a little scroll (Robinsons Lexicon, Pollux. Onomast. vii. 210). It is evident that something was intended by the diminutive size of the book, or that it was designed to make a distinction between this and that which is indicated by the use of the word book in the other parts of the Apocalypse. It was, at least, indicated by this that it was something different from what was seen in the hand of him that sat on the throne in Rev 5:1.
That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten, Rev 10:9-10. But of what is a book an emblem? To this question there can be little difficulty in furnishing an answer. A book seen in a dream, according to Artemidorus, signifies the life, or the acts of him that sees it (Wemyss). According to the Indian interpreters, a book is the symbol of power and dignity. The Jewish kings, when they were crowned, had the book of the law of God put into their hands 2Ki 11:12; 2Ch 23:11; denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to people, or that something was to be accomplished by the agency era book.
It was not, as in Rev 6:2, a bow – emblem of conquest; or Rev 10:4, a sword – emblem of battle; or Rev 10:5, a pair of scales – emblem of the exactness with which things were to be determined; but it was a book – a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation, then, would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times – as the bow, the sword, and the balances had been of the previous periods. As to the size of the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume – so that it could be taken in the hand; so that it could, without impropriety, be represented as eaten by an individual.
(2) the fact that it was open: a little book open – aneogmenon. The word used here means, properly, to open or unclose in respect to what was before fastened or sealed, as what is covered by a door, Mat 2:11; tombs, which were closed by large stones, Mat 27:60, Mat 27:66; a gate, Act 5:23; Act 12:10; the abyss, Rev 9:2 – since in the east pits or wells are closed with large stones, compare Gen 29:2 (Robinsons Lexicon). The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would not necessarily imply that it had been sealed or closed, though that would be the most natural impression from the use of the word. Compare for the use of the word rendered open, Rev 3:8, Rev 3:20; Rev 4:1; Rev 5:2-5, Rev 5:9; Rev 6:1, Rev 6:3,Rev 6:5, Rev 6:7,Rev 6:9, Rev 6:12; Rev 8:1; Rev 9:2; Rev 10:8; Rev 11:19; Rev 20:12. This would find a fulfillment if some such facts as the following should occur:
(a)If there had been any custom or arrangement by which knowledge was kept from people, or access was forbidden to books or to some one book in particular; and,
(b)If something should occur by which what had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or of the influence of a book on mankind.
(3) The fact that it was in the hand of the angel. All that seems to be implied in this is, that it was now offered, or was ready to be put in possession of John – or of the church – or of mankind. It was open, and was held out, as it were, for perusal.
In regard to the application of this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. If we were now to endeavor to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than what is here presented. This will appear plain from a few considerations:
(1) The great agent in the Reformation, the moving cause of it, its suggester and supporter, was a book – the Bible. Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there having, during the usual four years course of study, displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honor and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery.
There he found a Bible – a copy of the Vulgate – hid in the shelves of the university library. Until then he had supposed that there existed no other Gospels or Epistles than what were given in the Breviary, or quoted by the preachers. To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show to him the way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence of the Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-laborers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that the Bible is the religion of Protestants. If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothing better could he selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankind a book.
(2) This book had before been hidden, or closed; that is, it could not until then be regarded as an open volume:
(a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Roman Catholic clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrines rather from the fathers of the church than from the Word of God. Hallam (Middle Ages, ii. 241) says: Of this prevailing ignorance (in the tenth century and onward) it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first clements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames (the best part of England), at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue.
There were few books of any kind in circulation, and even if there had been an ability to read, the cost of books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. Many of the clergy, says Dr. Robertson (Hist. of Charles V. p. 14, Harpers ed.), did not understand the Breviary which they were obliged daily to recite; some of them could scarcely read it. Persons of the highest rank, and in the most eminent stations, could neither read nor write. One of the questions appointed by the canons to be put to persons who were candidates for orders was this, Whether they could read the Gospels and Epistles, and explain the sense of them at least literally? For the causes of this ignorance see Robertsons History of Charles V. p. 515. One of those causes was the cost of books. Private persons seldom possessed any books whatever. Even monasteries of considerable note had only one Missal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of the Homilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet, etc. Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy.
(b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the prevailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact, that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it reveals.
(3) The Bible became, at the Reformation, in fact an open book. it was made accessible. It became the popular book of the world – the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because:
(a) the art of printing was discovered just before the Reformation, as if, in the providence of God, it was designed then to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind.
(b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And,
(c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol of a book was selected. Obviously no other symbol would have been so appropriate; nothing else would have given so just a view of the leading characteristics of that period of the world.
And he set his right foot upon the sea, and his left foot upon the earth – This is the third characteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed – the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off on the sea, and the other on the land – an emblem of peace to both – and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water.
It is hardly necessary to say, that on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfillment of the symbol. That great work was designed manifestly by Providence to affect all the world – the sea and the land – the dwellers in the islands and in the continents – those who go down to the sea in ships, and do business in the great waters, and those who have a permanent dwelling on shore. It may be admitted, indeed, that, in itself, this one thing – the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and if there were nothing else, such an application might seem fanciful and unnatural; but, taken in connection with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that there should be some symbol which would intimate that the blessings of a reformed religion – a pure gospel – would be ultimately spread over land and ocean – over the continents and islands of the globe; in all the fixed habitations of people, and in their floating habitations on the deep. The symbol of a rainbow bending over the sea and land, would have expressed this; the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land,
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. A little book open] Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means?
His right foot upon the sea, and his left-on the earth] To show that he had the command of each, and that his power was universal, all things being under his feet.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he had in his hand a little book open; the same book with that mentioned Rev 5:1; though some by it understand the Scriptures. There it was represented to John as sealed with seven seals; here open, to let us know that all the counsels of God, however sealed as to us, are open to Christ, and that he would open to John what should come to pass in his church to the end of the world.
And he set his right foot upon the sea, and his left foot on the earth; to let us know the dominion he had over the whole world, as well the more unquiet as quieter parts of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. he hadGreek,“Having.”
in his handin his lefthand: as in Re 10:5 (see on Re10:5), he lifts up his right hand to heaven.
a little booka rolllittle in comparison with the “book” (Re5:1) which contained the whole vast scheme of God’spurposes, not to be fully read till the final consummation. Thisother, a less book, contained only a portion which John wasnow to make his own (Rev 10:9;Rev 10:11), and then to use inprophesying to others. The New Testament begins with the word “book”(Greek, “biblus“), of which “the littlebook” (Greek, “biblaridion“) is thediminutive, “the little bible,” the Bible in miniature.
upon the sea . . .earthThough the beast with seven heads is about to arise outof the sea (Re 13:1),and the beast with two horns like a lamb (Re13:11) out of the earth, yet it is but for a time, andthat time shall no longer be (Rev 10:6;Rev 10:7) when once theseventh trumpet is about to sound; the angel with his right footon the sea, and his left on the earth, claims both as God’s, and asabout soon to be cleared of the usurper and his followers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he had in his hand a little book open,…. By which is meant not the Bible, the Scriptures of the Old and New Testament; or the book of the Gospel, the substance of which lies in a little room, and is no other than the preaching of Christ, and him crucified, as God’s way of salvation; and which is now more open and manifest, and more clearly made known unto the sons of men, under the Gospel dispensation, than it was before, and especially since the time of the Reformation, to which this book, and the prophecies of it, may have respect; but the same book is here designed, which in Re 5:1 is represented as in the right hand of him that sat on the throne, as shut and sealed; but the lion of the tribe of Judah, the Lamb in the midst of the throne, having taken it out of his hand, unloosed its seals, and opened it; and whereas we never read of his laying this book down, or of his delivering it to any other, he may be well supposed to be this mighty angel, who held it open in his hand: it may be said to be “a little book”, because now not only many of the scenes and visions in it were exhibited, upon the opening of the seals; but because, at the time this vision refers to, many of its prophecies were accomplished, so that the bulk of it was greatly reduced; and it may be represented as “open”, because the seals of it were unloosed, and the things in it revealed; and it is to be observed, that as the several seals of this book, and the opening of them, refer to the state of the empire, both as Pagan and as Christian, as has been seen; so the little book itself, clear of these seals, sets forth the state and condition of the church in the empire, under its different revolutions and appearances:
and he set his right foot upon the sea, and [his] left [foot] on the earth; which signifies that he was Lord and possessor of both, of the whole terraqueous globe, being the Maker and supporter of it; and that his Gospel should be spread all over the world, both on the continent and in the islands of the sea; and that his kingdom should be from sea to sea, and from the rivers to the ends of the earth; that the abundance of the sea should be converted to him, or the maritime parts of the world should be subject to the sceptre of his grace and government; and that the earth, and the uttermost parts of it, should be his possession, though it was now almost wholly in the hands of the Turk and pope; and it may be observed, that he set his foot upon both earth and sea, out of which the two beasts arise,
Re 13:1, which shall be destroyed by him.
Fuente: John Gill’s Exposition of the Entire Bible
And he had ( ). This use of the participle in place of (imperfect) is like that in Rev 4:7; Rev 12:2; Rev 19:12; Rev 21:12; Rev 21:14, a Semitic idiom (Charles), or as if (nominative) had preceded in place of .
A little book (). A diminutive of (papyri), itself a diminutive of (5:1) and perhaps in contrast with it, a rare form in Hermas and Rev 10:2; Rev 10:9; Rev 10:10. In 10:8 Tischendorf reads , diminutive of (Aristophanes) instead of (Westcott and Hort). The contents of this little book are found in 11:1-13.
Open (). See Eze 2:9f. Perfect (triple reduplication) passive participle of , in contrast to the closed book in 5:1. There also we have (upon) (the right hand), for it was a large roll, but here the little open roll is held in the hand ( ), apparently the left hand (verse 5).
He set (). First aorist active indicative of . The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot ( ) being on the sea ( ) and the left ( ) upon the land ( ). It makes a bold and graphic picture.
As a lion roareth ( ). Only instance of in the Apocalypse, but in the same sense several times. Present middle indicative of , an old onomatopoetic word from or (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1Pe 5:8 we have . Homer uses for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Rev 1:10; Rev 5:2; Rev 5:12; Rev 6:10; Rev 7:2; Rev 7:10, etc.
Fuente: Robertson’s Word Pictures in the New Testament
In his hand [] . The roll of Ch. 5 was on the hand (ejpi, see ch. Rev 5:1), being too large to be grasped within it. The roll was on the right hand; the little book is in the left. See on ver. 5.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he had in his hand,” (kai echon en te cheiri autou) “And (he was) holding in his hand,” in his control, in his care, in his stewardship service, or ministry, Heb 1:14.
2) “A little book open,” (Biblaridion eneogmenon) “a little scroll (booklet) that had been opened,” in contrast with or in addition (supplement) to the seven seas book of Rev 5:1. This has its parallel, Eze 2:9; Eze 3:1-2; though similar, these are not identical.
3) “And he set his right foot upon the sea,” (kai etheken ton poda autou ton deksion epi tes thalasses) “and he put, placed, or set his right foot upon the sea; indicating that his message of mingled mercy and judgment about to be disclosed for the Master was for the entire universe, Mat 28:18; Psa 95:5; Hag 2:6.
4) “And his left foot on the earth,” (ton de euonumon epi tes ges) “and the left (foot) he put, placed, or set upon the land.” This indicates absolute jurisdiction of administration over the whole earth. Whichever angel (among God’s ministering spirits) this mighty angel was, he was acting and speaking with divine authority for Jesus Christ, Heb 1:14; Joh 3:35; Joh 5:27; Mat 11:27; 2Ti 4:1-2.
Fuente: Garner-Howes Baptist Commentary
2. A little book In contradistinction to the book of Rev 5:2, which was the full volumen or roll, which contained the entire prophecies of the apocalypse. From this little book no part of the predictions issue. It is simply a symbol of the seer’s renewed commission, which he swallows to indicate that the prophecy is within, and part of him, body, soul, and spirit.
Foot sea earth Each foot stands not upon the “margin” of sea and earth, but the centre of each. Nor are we to narrow the terms, with Dusterdieck and others, to the Mediterranean and Asia Minor. Earth and sea, to the seer, are a vast plain, and the form of the angel is so immense that his feet claim domain of both. He is the World-Angel, proclaiming the world’s destinies.
Open Symbolizing revelation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he had in his hand a small scroll open, and he set his right foot on the sea and his left on the earth, and he cried with a great voice like a lion roars, and when he cried the seven thunders uttered their voices.’
We have here a good example as to how time has become irrelevant in the visions of John. He moves from one time sphere to another in vision without any difficulty. Here he seemingly moves on to the time of the end when ‘there will be time no longer’.
The angel is clearly huge and powerful for he bestrides land and sea, demonstrating mastery over both (compare Deu 11:24). It also demonstrates that he is taking possession in the name of God. The picture is vivid. When the lion is hungry it puts back its head and roars to strike fear into the animal kingdom. This strong angel, having taken possession of land and sea, roars, and heaven and earth tremble (compare Joe 3:16; Jer 25:30-31), and his roar is accompanied by the voices of the seven thunders.
Thunders connected with voices occur in Rev 4:5; Rev 8:5; and Rev 11:19. (Rev 6:1 and Rev 14:2 refer only to voices that sound like thunder and can therefore be discounted). Thus the thunders are connected with special moments related to the judgments of God on earth, the opening of the seven seals (Rev 4:5), the sounding of the seven trumpets (Rev 8:5) and the opening of the Temple in Heaven for the final pouring out of the seven bowls of the wrath of God (Rev 11:19 with Rev 16:1). So the voices of the seven thunders, the divinely perfect and ultimate in thunders, express the severity of what the scroll contains, and relate to the three sets of seven. These are the final stages of all that the seals, trumpets and bowls represent.
‘A small scroll open’. There must be no danger of mistaking this scroll for the one sealed with seven seals so it is said to be a comparatively ‘small’ one. Ezekiel was given a scroll containing ‘lamentations and mournings and woe’ and he had to eat it and it was in his mouth as honey for sweetness (Eze 6:9 to Eze 7:2). John has to do the same with this scroll and it has the same consequences except that this one is then bitter to the stomach. Thus the content is similar to that of Ezekiel’s, except harder to bear. It speaks of lamentation, mournings and woe. The eating of the scroll means devouring its contents. So John, having ‘eaten it’ must ‘prophesy again concerning many peoples and nations and tongues and kings’ as he will do in coming chapters (Rev 10:11).
Fuente: Commentary Series on the Bible by Peter Pett
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,
Ver. 2. A little book open ] The Bible translated and explained. It is called a great roll, written with the pen of a man, that is, clearly, that the simplest of men may conceive it, Isa 8:1 ; Deu 30:11 . But it is little in comparison to the volumes of school doctors and popish decretals, a wherewith the world was pestered, when the Bible lay locked up and obscured. We may well say of it as St Bartholomew (quoted by Dionysius) said of divinity, , that in sundry respects it is both a little and a great book. This book Christ held open to his; though Antichrist hid it and shut it up in an unknown tongue for a long while. He was to them as a little sanctuary, Eze 11:16 .
He set his right foot upon the sea ] As Lord of sea and land, defy all heretics and Antichrists that sought to throw him out of possession. Neither the beast that ariseth out of the sea nor the other that ariseth out of the earth shall be able to do it.
a A papal decree or decretal epistle; a document issued by a Pope, containing a decree or authoritative decision on some point of doctrine or ecclesiastical law. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 10:2 . “And in his (left? cf. Rev 10:5 ) hand a small booklet open” (in contrast to the larger closed book of Rev 10:1 ), after Eze 2:9 . This colossal figure, like an Arabian jin, bestrides earth and sea. His message is for the broad world.
Fuente: The Expositors Greek Testament by Robertson
he had = havmg
a little book. Greek. biblaridion. Only here and verses: Rev 10:9, Rev 10:10. Compare Rev 1:11 with Rev 5:1, &c., where the scroll was sealed. Here it is opened.
set. Greek. ithemi. As in Act 1:7 (put); Rev 2:35 (make).
upon, on. App-104.
earth. App-129.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 10:2. ) But in Rev 10:8-10, . By this reading, the book first appeared to John very small, compared with the vast stature in which the angel appeared, who in some measure grasped the heaven, the sea and earth. Afterwards the voice from heaven called it a book, on account of the greatness of the subject: and John with teachable mouth and hand imitated this title. In Andreas of Csarea in the Augustan Codex, it is styled .[103]–, on the sea-on the land) Le Buy, Marck, and Newton, correctly interpret the sea as Europe, the land as Asia: by which means the rivers denote Africa, and the sun belongs to the whole world: ch. Rev 8:7-8; Rev 8:10; Rev 8:12, Rev 16:2-4; Rev 16:8. The sea is Europe: the earth, Asia. So Huth Diss. ii. on Ap. xiv. p. 12.
[103] A Vulg. and C, doubly corrected, read : B and h, : C corrected, .-E.
Fuente: Gnomon of the New Testament
a little book
Contra, Rev 5:1; Psa 40:7; 2Pe 1:19-21.
Fuente: Scofield Reference Bible Notes
a little: Rev 10:10, Rev 5:1-5, Rev 6:1, Rev 6:3, Eze 2:9, Eze 2:10
he set: Rev 10:5, Rev 10:8, Psa 2:8, Psa 65:5, Pro 8:15, Pro 8:16, Isa 59:19, Mat 28:18, Eph 1:20-22, Phi 2:10, Phi 2:11
Reciprocal: Dan 12:6 – upon Zec 5:1 – roll Mat 8:26 – and rebuked Mat 14:25 – walking Act 15:20 – from pollutions Rev 16:3 – upon
Fuente: The Treasury of Scripture Knowledge
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.
Comments by Foy E. Wallace
Verse 2.
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 designated “the beast of the sea.” The sea beast was said to exercise authority over the land beast, based on the universal sway of Rome’s 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.
Fuente: Combined Bible Commentary
Rev 10:2-3. The action of the angel is next described. First, he set his right foot upon the sea and his left upon the earth, thus asserting his supremacy over the whole world; and then he cried with a great voice as a lion roareth, thus intimating that something terrible was about to be revealed. Immediately thereafter the seven thunders uttered their voices. The analogy of the seven churches, seven spirits of God, etc., leads directly to the conclusion that these thunders are seven, not because St. John at the moment heard seven, but because they represent the thunder of God in its completeness and intensity. Two or three questions must still be answered in connection with these verses. First, as to the personality of the angel. On the one hand, it appears to be impossible to adopt the idea of many, that this angel is the Lord; for, throughout the Apocalypse, angels are everywhere distinguished from the Divine Beings, and in chap. 5 the strong angel spoken of is certainly neither the Father nor the Son. On the other hand, it appears equally impossible to think that we have before us simply a created angel. The mention of the cloud, of the rainbow, of the face as the sun, of the feet as pillars of fire, and of the little book-roll in the hand, leads us to something more. These are the characteristics of the Divine Lord Himself. The explanation is to be sought in what has been already more than once remarked, that in the Apocalypse the action of any person or thing is said to be effected by means of an angel who expresses it. We have here, therefore, neither the Lord, nor a mere creature executing His will, but a representation of His action. The angel by whom such representation is effected has necessarily the attributes of the Being whose action he embodies.Secondly, the light in which the angel appears is that of judgment, not of mercy and judgment combined. The rainbow is indeed the symbol of mercy, but everything else mentioned speaks of judgment. Mercy is alluded to simply because the Lord is gracious, and because it would convey an imperfect and false idea of His character were we to think of Him only as a judge. It is the Lord of love who judges.Thirdly, we have to ask as to the contents of the little book-roll. These we have already seen cannot be the same as those of the larger book-roll of chap 5. It is more difficult to determine what they are. Upon this point the most various opinions have been entertained. We cannot examine them, and must be content to note one or two particulars which may assist in guiding us to a satisfactory conclusion. (1) It is a well-known characteristic of the Apocalypse that it generally anticipates beforehand in some brief statement what is afterwards to be unfolded at greater length. We may be sure that the judgments contained in the little roll will meet us again in subsequent visions of this book: (2) The contents have an important relation to that work of prophesying or witnessing which is to distinguish the true people of God at the stage of their progress which they have now reached. The witnessing and not merely the suffering Church is to be comforted by the vision: (3) We have thus a point of connection with the consolatory vision of the two witnesses in chap. 11, and that too in a manner precisely analogous to the relation which exists between the two consolatory visions of chap. 7; there, suffering in the first followed by heavenly bliss in the second; here, action in the first followed by going up to heaven in the cloud (chap. Rev 11:12). But the vision of the two witnesses, as we shall yet see, deals with the preservation of a faithful remnant in the midst of a professing but faithless Church which is cast out. The natural conclusion is, that the vision before us is also occupied with the same thought: (4) The effect produced upon the Seer by his action with the little roll is worthy of notice. When he eats the book the first taste of it is sweet: he has heard glad tidings and is filled with joy. When he has eaten the book, when he has had further experience of its contents, it is bitter. The bright dawn becomes clouded; joy gives way to disappointment and sorrow: (5) The whole symbolism is taken from Ezekiel 3, and it is reasonable to suppose that not merely the facts but the aim and spirit of that chapter were present to the Apostles mind. Of the latter, however, there can be no doubt. The language of the fourth and fifth verses of the chapter is unmistakeable, And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent unto a people of a strange speech and of an hard language, but to the house of Israel: (6) We shall find, as we proceed, that a large part of the Book of Revelation, its most sublime, if at the same time its darkest and most mysterious, part is occupied with the judgments of God upon a worldly and apostate Church. Putting all these circumstances together, it seems most natural to suppose that the contents of the little book-roll are occupied with the dealings of the Lord not so much towards the world as towards His Church in her connection with the world, when she yields to the temptations which the world presents to her, and when, from having been a pure virgin faithful to Him to whom she is espoused, she becomes a harlot. Thus also perhaps may we explain the epithet little applied to this book-roll in contrast with that of chap. 5. It is little, not as being less important, but as relating more immediately to the fortunes of Christs little flock.
Fuente: A Popular Commentary on the New Testament
The angel holds a little open book with a message for all the earth, as can be seen in the angle placing one foot on the sea and the other on land.
Fuente: Gary Hampton Commentary on Selected Books
Verse 2
His right foot, &c.; indicating a gigantic form, the symbol of majesty and power.
Fuente: Abbott’s Illustrated New Testament
10:2 And he had in his hand a {3} little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth,
(3) Namely, a special book of the affairs of God’s Church: For the book that contains things belonging to the whole world, is said to be kept with the Creator Rev 5:1 but the book of the Church, with the Redeemer: and out of this book is taken the rest of the history of this Apocalypse.
Fuente: Geneva Bible Notes
The little scroll in his hand may be different from the scroll Jesus Christ unrolled (Rev 5:1; Rev 6:1). John used a different and rare Greek word to describe it (biblaridion, not biblion). The tense of the Greek verb translated "was open" (perfect passive) indicates that someone had opened it and it was then open in his hand. It probably represents a new revelation from God (cf. Eze 2:9 to Eze 3:3; Jer 15:15-17). The angel stood astride the earth and the sea symbolizing his authority over the whole world (Rev 10:5; Rev 10:8; Rev 7:2; cf. Exo 20:4; Exo 20:11; Deu 11:24; Psa 68:22; Psa 69:34). The implication is that his message involves the whole world. Other less likely views, I think, are that his stance symbolizes the universality of the message, [Note: Morris, p. 137.] or that he was defying the sea’s instability. [Note: Swete, p. 127.]