Revelation 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.