Bible Commentaries
Revelation 10

Verses 1-11

SECTION SIX

REVIVAL OF TRUE CHRISTIANITY

Revelation 10:1 to 11:14

Preliminary 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, 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.

1. THE LITTLE BOOK EPISODE

Revelation 10:1-11

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 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 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.

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.

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.

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'Aubign'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.

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 would 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.

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.

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.

that there shall be delay no longer: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 in fact. 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 declared 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.

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.)

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.

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.

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.

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.

LESSON 15.

THE ANGEL WITH THE LITTLE BOOK

Read Revelation 10: 1 to Revelation 11: 14

1. Between the sounding of what two trumpets does this vision appear? Ans. Revelation 9:13; Revelation 11:15.

2. Describe the angel that John saw coming down out of heaven. Ans. Revelation 10:1.

3. What did he have in his hand? Ans. Revelation 10:2.

4. To what is his voice compared? Ans. Revelation 10:3.

5. What was John forbidden to write? Ans. Revelation 10:4.

6. What announcement did the angel confirm with an oath? Ans. Revelation 10:5-7.

7. What was John told to do with the little book, and what effect did it have on him? Ans. Revelation 10:8-10.

8. What then was John told he must do? Ans. Revelation 10:11.

9. He was told to measure what? Ans. Revelation 11:1.

10. What was he told not to measure? Ans. Revelation 11:2.

11. What city was to be trodden under foot, and for how long? Ans. Revelation 11:2; Matthew 27:53.

12. What were the "two" witnesses to do and for how long? Ans. Revelation 11:3.

13. Who are the "two witnesses"? Ans. Revelation 11:4.

14. What of those who desire to hurt these witnesses? Ans. Revelation 11:5.

15. The "two witnesses" have power to do what? Ans. Revelation 11:6.

16. When and how were they to be killed? Ans. Revelation 11:7.

17. What would be done with their dead bodies? Ans. Revelation 11:8-10.

18. After three days and a half what would happen to these dead bodies? Ans. Revelation 11:11.

19. Tell of their ascension. Ans. Revelation 11:12-13.

20. How many of the three "woes" were now past? Ans. Revelation 11:14.