@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.