Revelation 10

John T. Hinds Commentary On Revelation 10 SECTION SIX REVIVAL OF TRUE Rev 10: 1 to 11: 14Preliminary 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 Revelation 11:15-18. The things pictured in this section, Rev 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. THE LITTLE BOOK EPISODERev_10:1-11 Rev 10:1 —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 Revelation 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 Revelation 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. (Exodus 16:9-10 Exodus 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.

Revelation 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;—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. Revelation 10:3 —and he cried with a great voice, as a lion roareth: and when he cried,—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.

Revelation 10:3 —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’ Aubigne’ 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. Revelation 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.—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. (Revelation 1:11 Revelation 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 wrould 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. (Revelation 14:13 Revelation 19:9 Revelation 21:5.)

The word “ seal” sometimes means to approve (John 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. Revelation 10:5 —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. Revelation 10:6 —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. Revelation 10:6 —that there shall be delay no longer: Revelation 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.—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 infact. 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 dedared 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. (Daniel 7:24-28; 2 Thessalonians 2:4-9.) From 2 Thessalonians 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 2 Thessalonians 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. Revelation 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.—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 Matthew 19:28.) Revelation 10:9 —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.

Revelation 10:9 —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.” (Jeremiah 15:16.) This figure is based upon the fact that some food that is pleasant to the taste may give pain to the stomach. Revelation 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 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.

Revelation 10:11 —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 Revelation 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.Verse 1 Revelation Chapter Ten 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 (Matthew 24:35). The gospel shall be preached throughout the whole world (Mark 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 (Matthew 24:14). The word that I spake, the same shall judge him (man) in the last day (John 12:48). Repentance and remission of sins should be preached in his name unto all nations, beginning from Jerusalem (Luke 24:47). Ye shall be my witnesses … to the uttermost part of the earth (Acts 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” (Matthew 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; (Revelation 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 (Revelation 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 Revelation 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. Verse 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. Verse 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. Verse 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 (2 Corinthians 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. Verse 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 Revelation 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 theKJV 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 Revelation 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. Verse 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. Verse 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 Revelation 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 Revelation 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. Verse 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 (Ezekiel 2:9 to Ezekiel 3:4) or anywhere else except in this vision “which God gave him” (Revelation 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 (Psalms 19:9-10 Psalms 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. Verse 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. Verse 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” (Luke 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 (Revelation 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.

Revelation Chapter X by B.W. Johnson The Open Book Summary—The Strong Angel. The Open Book. Standing on Sea and Land. The Seven Thunders. The Angel’s Oath. John Asked to Devour the Book.

Sweet, and Yet Bitter. Called on Again to Prophesy.The tenth and eleventh chapters should be one chapter. They relate to one series of events. The reader should keep in mind the point reached in the unveiling of the symbols. The sixth trumpet has blown. The Euphratean horsemen have done their work in “ a year, a month, a day and an hour.” The Greek Empire, the last remnant of the old Roman world known to John, has fallen.

The state of “ the rest” is described in the last verse of chapter 9. The events beheld in chapters 10 and 11 up to 11:15 belong still to the sixth trumpet. As the Greek Empire fell in 1453, the symbols in these chapters point to events subsequent to that date. Revelation 10:1-3. I saw another mighty angel come down from heaven. This mighty angel was seen in vision and is to be regarded as a symbol. The description is very much like that of the Son of Man in chapter 1. While the whole may signify some momentous movement the similarity of the description implies that Christ comes in that movement. Let the facts stated be observed closely. 1.

He is a mighty angel. 2. He comes down from heaven, enveloped in a cloud. 3. The rainbow about his head is the symbol of hope and peace. 4. The shining of his face and feet indicate that he shall spread light and intelligence. 5. His standing on sea and land shows that his mission was to the whole world. 6. The angel holds in his hand an open book.

The roll is not only unsealed, but it is unrolled so that it can be read. This open book occupies a very conspicuous place in his work. The book in the angel’s hand must be an emblem of some fact. 7. The seventh fact is that when he, standing on land and sea, with the open book in his hand, cried in a loud voice, a command, or proclamation, or a call for attention, the seven thunders uttered their voices. The whole evidently signifies some mighty movement on the earth inaugurated by Christ. The Fulfillment.—Beginning in the early part of the sixteenth century, within a short time of the date already reached, was a movement which corresponds fully to the symbols. Indeed the Reformation might be said to have begun earlier with Wicklif and Huss, but was fully inaugurated in the sixteenth century. It was a movement (1) in which Christ came in spirit; (2) a movement full of peace and hope; (3) a movement to diffuse light; (4) a movement for the whole world; (5) a movement due to the influence of the open book. The Reformation was the work of a book. Whatever the Romish clergy may pretend now, there is no doubt that before the Reformation they had taken the Bible from the people. The whole influence of the Catholic Church was opposed to its circulation, and in many instances persons have been burned for no other crime than having the Bible in their houses.

The book was left sealed up in dead languages, and it was impossible for it to be read in the native tongue of any European people. This radiant angel, however, has in his hand a book open, significant of the fact that God’s providence the Reformation should present the New Testament, open, to the world. Revelation 10:4. When the seven thunders had uttered their voices, etc. The seven thunders (definite article in the Revision) uttered their voices when the angel cried in a loud voice. John was forbidden to record what they uttered. Certain facts will help us to understand what is meant. 1. The apostate power which had taken away and closed the book of the New Testament was called the seven-hilled city, and is alluded to in Revelation as the woman that sat on seven mountains (chap 17:9). 2.

The word thunder has been constantly used to describe the threatening, blasphemous, and authoritative fulminations issued by the seven-hilled power against its enemies. To illustrate this, Le Bas says in his life of Wiclif, page 198: “ 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 devoted sanctity.” These ecclesiastical thunders derived their power from the fact that they were hurled from the seven-hilled city. Very appropriately the bulls and anathemas of Rome may then be called the seven thunders. 3. It is a historic fact that the opening of the book by the Reformation, called forth the loudest voices of the seven thunders. The anathemas that had been wont to shake the nations were hurled at Luther and his supporters. John says that he was about to write what they uttered. His act is symbolic. He becomes himself a part of the symbolism. His act shows that the voices of the seven thunders claimed a record as of divine authority. There was something uttered, and what was uttered was so presented that John was about to record it in the word of God. Then he heard a voice from heaven which bade him seal up what was uttered and write it not.

When we remember that the thunders that issued from the Vatican were regarded by the nations as the voice of God, and that the Pope claimed to be the vicar of Christ, we can understand the meaning of John’s symbolical purpose to record them as a part of the word of God, and also that of the heavenly voice which forbade them to be written. It simply represents what did take place among the reformers. There was an open book offered to the world. This resulted in the voices of thunder of the seven-hilled city. At first there was a disposition on the part even of Martin Luther, to listen to these thunders as divine, but finally he committed the Papal Bull issued against his teachings to the flames to be rejected, and it was rejected by the Reformers. Revelation 10:5-7. And the angel… sware… that there should be time no longer. The whole passage means that the time remaining is short, and that in the time of the seventh trumpet angel the whole consummation shall be reached. In response to the anathemas, thunders, and persecutions, called forth by the Reformation, the great angel who stands on both sea and land lifted his hand and uttered his solemn oath that the period of probation, persecution and suffering on the part of the Church, soon shall end. In Revelation 6:10 the suffering martyrs of Pagan persecution cry, O Lord, how long? And here to the second great body of martyrs assurance is given that events are hastening to the end. The mystery shall be finished when the seventh angel shall sound. Revelation 10:8-11. Go and take the little book… eat it up. I will give a synopsis of the events of the chapter. 1. The angel holds in his hand an open book. 2. He calls attention to it in a loud voice. 3. The seven thunders launch their thunderbolts against the reception of the open book by the world. 4.

John is about to record their words, but is forbidden. 5. The angel affirms with an oath, that the duration of the power and terror of the seven thunders shall be short, and that soon the seventh angel shall sound universal redemption and triumph. 6. John is bidden to take the book. 7. He receives it and is told to eat it, or to receive and devour its contents. 8. Its words are sweet like honey. In the nineteenth Psalm the word of the Lord is compared to the sweetness of honey. 9.

There are bitter effects that follow. The great object of this angel seems to be to present the open book to the world. The book is mentioned four times in the chapter; twice it is stated that the book was open. John, in behalf of humanity, receives the book; a symbol of the reception of the New Testament in their own tongues, received by the nations as a result of the Reformation. The word of the Lord was received by the people with great eagerness and joy. They found it “ sweeter also than honey and the honey comb.” But while they devoured the word with great enjoyment, there were bitter effects that followed.

Millions, perhaps, in all, were persecuted and put to death because they had accepted the book and suffered it to determine their lives and worship. There is portrayed last another consequence of eating the book. “ Thou must prophesy again before many peoples, and nations, and tongues, and kings.” To prophesy is not only to foretell future events, but to declare the message of God. This message had been declared once by the apostles, both in person, and by those who preached their words. Apostolic preaching had almost ceased for many ages before the Reformation. John, the representative of the apostolic body, commanded to prophesy, implies a revival of apostolic preaching among all people and nations.

“THE BOOK OF " Chapter Ten Just as there was an interlude between the sixth and seventh seals that included two visions designed to comfort the saints, so we find an interlude between the sixth and seventh trumpets with three visions that would have similar effect.

Chapter ten contains the first vision in this second interlude, in which John describes a mighty angel coming down from heaven and standing with his right foot on the sea and his left on the land. Of particular note is a little book in the angel’s hand. When the angel cried out with lion-like voice, seven thunders uttered their voices, but John is forbidden by a voice from heaven to write the things which the thunders uttered. At this point the mighty angel swears by God that there will be delay no longer, for when the seventh angel sounds his trumpet the mystery of God will be finished, as God declared to His servants the prophets (Revelation 10:1-7).

Then the voice from heaven tells John to take the book from the angel. As he does so, the angel tells him to eat the book, with a warning that while it will be sweet as honey in his mouth, it will make his stomach bitter. When John eats the book, he is told that he must again prophesy about many peoples, nations, tongues and kings (Revelation 10:8-11).

The significance of eating the little book is clear enough, for it symbolizes John mastering the contents of the message (cf. Ezekiel 2:1-3:11). As to its contents, it may pertain to the prophecies of chapters 12-22, which certainly contains prophecies of peoples, nations, kings, etc. While the sounding of the seventh trumpet would indicate the mystery of God was finished regarding the judgment of Israel, John would be shown more things to proclaim regarding the judgment of Rome starting in chapter 12.

The significance of the seven thunders may forever remain an enigma. Summers believes that John was forbidden to record their utterances because there would be delay no longer and the time for warning was over. Hailey suggests that it may indicate that God has many unrevealed weapons in His arsenal of judgments to be used at His discretion, and that man cannot know all of God’s ways.

This vision appears designed to impress upon John that with the sounding of the seventh trumpet his work will not be over. Indeed, in chapters 12-22 we shall see the revelation of God’s judgment against pagan Rome and ultimately the world.

POINTS TO PONDER

• The first vision of the interlude between the sounding of the sixth and seven trumpets

• The significance of the little book given to John to eat

OUTLINE I. THE MIGHTY ANGEL WITH THE LITTLE BOOK (Revelation 10:1-7) A. THE ANGEL, THE BOOK, AND THE SEVEN (Revelation 10:1-4)1. John describes another mighty angel coming down from heaven a. Clothed with a cloud b. A rainbow on his head c. His face like the sun d. His feet like pillars of fire e. A little book in his hand f. His right foot on the sea, his left foot on the land g. Who cried out with a loud voice, as when a lion roars 2. When the angel cried out, seven thunders uttered their voices a. John prepared to write what he heard b. But a voice from heaven instructs him to seal up the things uttered by the seven thunders, and not write them

B. THE ANGEL AND HIS OATH (Revelation 10:5-7)1. John sees the angel lift his hand to heaven 2. The angel swears by God that there will be delay no longer a. For in the days of the sounding of the seventh angel, the mystery of God would be finished b. As God declared to His servants the prophets

II. JOHN EATS THE LITTLE BOOK (Revelation 10:8-11) A. JOHN IS TO EAT THE BOOK (Revelation 10:8-9)1. The same voice from heaven instructs him to take the book from the angel’s hand 2. He is told to eat the book, which will be sweet as honey in his mouth, but will make his stomach bitter

B. JOHN EATS THE BOOK (Revelation 10:10-11)1. Taking it from the angel’s hand, he ate it 2. It was sweet as honey in his mouth, but his stomach became bitter 3. He is told: “You must prophesy again about many peoples, nations, tongues, and kings.”

REVIEW

1. What are the main points of this chapter?- The mighty angel with the little book (Revelation 10:1-7)

• John eats the little book (Revelation 10:8-11)

2. How does John describe the angel which comes down from heaven? (Revelation 10:1-2)- Clothed with a cloud

• A rainbow on his head
• His face like the sun
• His feet like pillars of fire
• A little book in his hand
• His right foot on the sea, his left foot on the land
• Who cried out with a loud voice, as when a lion roars

3. When the angel cried out, what happened? (Revelation 10:3)- Seven thunders uttered their voices

4. What did John start to do? What was he told? (Revelation 10:4)- To write what he heard

• To seal up and not write what the seven thunders uttered

5. What did the mighty angel swear by God? (Revelation 10:5-7)- That there should be delay no longer

• That in the days of the sounding of the seventh angel, the mystery of God would be finished, just as God declared to His servants the prophets

6. What is John then told to do? (Revelation 10:8)- To take the book from the mighty angel

7. What is he told to do with the book? What did he do with the book? (Revelation 10:9-10)- To eat the book

• He ate the book, which was sweet as honey in his mouth, but made his stomach bitter

8. What was he then told? (Revelation 10:11)- He must prophecy again about many peoples, nations, tongues, and kings

Questions by E.M. Zerr On Revelation 101. 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 cmply 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 1 44. How long until the effects came 1 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 10:1

Revelation 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; Matthew 24:30; Acts 1:9; 1 Thessalonians 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. WallaceRev_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–Revelation 10:1-6.This angel from heaven here designated as another mighty angel is a reversion to Revelation 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 – Revelation 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.Exodus 16:10; Exodus 33:9; Numbers 11:25; Psalms 18:11; Matthew 17:5; Luke 21:27; Revelation 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 Exodus 40:34-38 and Leviticus 16:2, and the “woman arrayed with the sun” in Revelation 12:1 of the next scene.
2. A rainbow upon his head: The rainbow is the symbol of divine covenant. (Genesis 9:12-17) It represented assurance against judgment, promise of help, a pledge of divine presence. (Ezekiel 1:28; Revelation 4:3; Revelation 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.” (Malachi 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. (Hebrews 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. (2 Corinthians 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.” (Romans 10:15) “I turned my feet unto thy testimonies.” (Psalms 119:59) “And your feet shod with the preparation of the gospel of peace.” (Ephesians 6:15) The feet of this strong angel were as “pillars of fire”– like the pillar that led Israel (Exodus 13:21-22) out of Egypt, and was always the symbol of the presence and the guidance of the angels of God. (Exodus 14:19; Exodus 23:20; Exodus 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. (Luke 1:79) The identity of the mighty angel–Revelation 10:1 Revelation 11:3 Revelation 12:7 Revelation 14:1 Revelation 14:14 Revelation 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–Revelation 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.
5. The description of the angel of chapter 10 corresponds to that of the Son of man in chapter 1.
6. He appears as Lord in Revelation 11:3, exercising a power and authority not ascribed to created beings.
7. 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 Revelation 6:2, He is the Rider; in Revelation 14:1, He is the Lamb on Mount Zion; in verse 14, He is the Son on the cloud; and in Revelation 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.
8. 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.

Revelation 10:2

Revelation 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. WallaceVerse 2.5. In his hand a little book opened: This book in Revelation 5:7 was “sealed and no man in heaven, nor in earth, neither under the earth was able to open it.” (Revelation 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.” (Revelation 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.

Revelation 10:3

Revelation 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. Comments by Foy E. WallaceVerse 3.7. 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 angel’s 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; Psalms 18:13; Psalms 81:7; Isaiah 30:31-32) Thunder attended the inauguration of the law. (Exodus 19:16) When the people heard God’s voice, they said it thundered. (John 12:29) It was a symbol of divine power in the executions of vengeance on evil-doers. (2 Samuel 2:10; 2 Samuel 22:14; Isaiah 29:6) And that was its significance here.

Revelation 10:4

Revelation 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 chapter 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. Comments by Foy E. WallaceVerse 4.8. 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 God’s 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 God’s 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.” (Deuteronomy 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.” (2 Corinthians 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.

Revelation 10:5-6

Revelation 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.)

Revelation 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. Comments by Foy E. WallaceVerses 5-6.9. 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. (Genesis 22:16; Isaiah 45:23; Psalms 110:4; Psalms 89:35; Psalms 132:11) In the New Testament Peter refers to God having “sworn with an oath” to David. (Acts 2:30), and Paul declares in Hebrews 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 Revelation 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 Revelation 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.

Revelation 10:7

Revelation 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 Revelation 11:15.) Comments by Foy E. WallaceVerse 7.The days of the seventh angel–Revelation 10:7.1. Days of the voice: This was a reference to the end of the Jewish state (Matthew 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. (Matthew 23:36 and Matthew 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. (Matthew 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. (Romans 16:25-26; 1 Peter 1:10-12) These were the things that were “manifested in last times”–the end of the Jewish world. (1 Peter 1:20) The old prophets contemplated all of the things pertaining to the kingdom of Christ, both of its inauguration and its expansion. (Genesis 49:1; Isaiah 2:2-5; Micah 4:1-4; Daniel 2:42-45; Daniel 10:14; Zechariah 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.

Revelation 10:8-10

Revelation 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.

Revelation 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 Ezekiel 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 1 Kings 20:35 in Volume 2 of Bible Commentary.

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

Comments by Foy E. WallaceVerses 8-10.The eating of the little book–Revelation 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, Revelation 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. (Ezekiel 2:9; Ezekiel 3:7; Ezekiel 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. (Psalms 19:10; Jeremiah 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.

Revelation 10:11

Revelation 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. Comments by Foy E. WallaceVerse 11.The commission to evangelize–Revelation 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 Matthew 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 Acts 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 and 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.