1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:
And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Revelation 10
Commentary on Revelation 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
Re 10:1-11. Vision of the Little Book.
As an episode was introduced between the sixth and seventh seals, so there is one here (Re 10:1-11:14) after the sixth and introductory to the seventh trumpet (Re 11:15, which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving inhabiters of the earth (Re 8:13) were the exclusive subject of the fifth and sixth woe-trumpets. Re 6:11 is plainly referred to in Re 10:6 below; in Re 6:11 the martyrs crying to be avenged were told they must "rest yet for a little season" or time: in Re 10:6 here they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but (Re 10:7) at the trumpet sounding of the seventh angel shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished. The little open book (Re 10:2, 9, 10) is given to John by the angel, with a charge (Re 10:11) that he must prophesy again concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as appears from Re 11:15-19) affects those peoples, nations, tongues, and kings only in relation to Israel and the Church, who form the main object of the prophecy.
1. another mighty angel—as distinguished from the mighty angel who asked as to the former and more comprehensive book (Re 5:2), "Who is worthy to open the book?"
clothed with a cloud—the emblem of God coming in judgment.
a—A, B, C, and Aleph read "the"; referring to (Re 4:3) the rainbow already mentioned.
rainbow upon his head—the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from Re 4:3 (see on Re 4:3).
face as … the sun—(Re 1:16; 18:1).
feet as pillars of fire—(Re 1:15; Eze 1:7). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in Re 1:15, 16; 4:3, to Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the symbol of God's presence.
2. he had—Greek, "Having."
in his hand—in his left hand: as in Re 10:5 (see on Re 10:5), he lifts up his right hand to heaven.
a little book—a roll little in comparison with the "book" (Re 5:1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (Re 10:9, 11), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature.
upon the sea … earth—Though the beast with seven heads is about to arise out of the sea (Re 13:1), and the beast with two horns like a lamb (Re 13:11) out of the earth, yet it is but for a time, and that time shall no longer be (Re 10:6, 7) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.
3. as … lion—Christ, whom the angel represents, is often so symbolized (Re 5:5, "the Lion of the tribe of Juda").
seven thunders—Greek, "the seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal (Re 8:1, 5); so also at the seventh vial (Re 16:17, 18). Wordsworth calls this the prophetic use of the article; "the thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (Re 11:19), and the seventh vial.
uttered their—Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.
4. when—Aleph reads, "Whatsoever things." But most manuscripts support English Version.
uttered their voices—A, B, C, and Aleph omit "their voices." Then translate, "had spoken."
unto me—omitted by A, B, C, Aleph, and Syriac.
Seal up—the opposite command to Re 22:20. Even though at the time of the end the things sealed in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. Alford adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.
5. lifted up his hand—So A and Vulgate read. But B, C, Aleph, Syriac, and Coptic, "… his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to Da 12:1-13. Compare Re 10:4, with Da 12:4, 9; and Re 10:5, 6, end, with Da 12:7. But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears there shall be time no longer. There he lifted up both hands to heaven; here he has the little book now open (whereas in Daniel the book is sealed) in his left hand (Re 10:2), and he lifts up only his right hand to heaven.
6. liveth for ever and ever—Greek, "liveth unto the ages of the ages" (compare Da 12:7).
created heaven … earth … sea, &c.—This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Re 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else.
that there should be time no longer—Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Re 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Re 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.
7. But—connected with Re 10:6. "There shall be no longer time (that is, delay), but in the days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, Aleph, and Coptic read the past tense (Greek, "etelesthee"). B reads, as English Version, the future tense (Greek, "telesthee"). "should be finished" (compare Re 11:15-18). Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay.
the mystery of God—the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of Re 11:15-18.
declared to—Greek, "declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets is to receive the glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare Ga 3:8).
8. spake … and said—So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan … legousan").
little book—So Aleph and B read. But A and C, "the book."
9. I went—Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.
Give—A, B, C, and Vulgate read the infinitive, "Telling him to give."
eat it up—appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare Ps 40:8, Margin, as to Christ's inner complete appropriation of God's word.
thy belly bitter—parallel to Eze 2:10, "There was written therein lamentations, and mourning, and woe."
as honey—(Ps 19:10; 119:103). Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified (Re 11:3-6, 11-18) gave him the sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church (Re 11:7-10); compare Joh 16:1, 2. The revelation of the secrets of futurity is sweet to one at first, but bitter and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.
10. the little book—So A and C, but B, Aleph, and Vulgate, "the book."
was bitter—Greek, "was embittered."
11. he said—A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me."
Thou must—The obligation lies upon thee, as the servant of God, to prophesy at His command.
again—as thou didst already in the previous part of this book of Revelation.
before, &c.—rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office—here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God—the subject of the rest of the book.