A VERSE BY VERSE COMMENTARY ON REVELATION CHAPTER 10.

1. REVELATIO 10 COMME TARY
EDITED BY GLE PEASE
1
Then I saw another mighty angel coming
down from heaven. He was robed in a cloud,
with a rainbow above his head; his face was
like the sun, and his legs were like fiery pillars.
BAR ES, “And I saw - I had a vision of. The meaning is, that he saw this
subsequently to the vision in the previous chapter. The attention is now arrested by a
new vision - as if some new dispensation or economy was about to occur in the world.
Another mighty angel - He had before seen the seven angels who were to blow the
seven trumpets Rev_8:2, he had seen six of them successively blow the trumpet, he now
sees another angel, different from them, and apparently having no connection with
them, coming from heaven to accomplish some important purpose before the seventh
angel should give the final blast. The angel is here characterized as a “mighty” angel -
ᅶσχυρᆵν ischuron - one of strength and power; implying that the work to be accomplished
by his mission demanded the interposition of one of the higher orders of the heavenly
inhabitants. The coming of an angel at all was indicative of some divine interposition in
human affairs; the fact that he was one of exalted rank, or endowed with vast power,
indicated the nature of the work to be done - that it was a work to the execution of which
great obstacles existed, and where great power would be needed.
Clothed with a cloud - Encompassed with a cloud, or enveloped in a cloud. This was
a symbol of majesty and glory, and is often represented as accompanying the divine
presence, Exo_16:9-10; Exo_24:16; Exo_34:5; Num_11:25; 1Ki_8:10; Psa_97:2. The
Saviour also ascended in a cloud, Act_1:9; and he will again descend in clouds to judge
the world, Mat_24:30; Mat_26:64; Mar_13:26; Rev_1:7. Nothing can be argued here as
to the purpose for which the angel appeared, from his being encompassed with a cloud;
nor can anything be argued from it in respect to the question who this angel was. The fair
interpretation is, that this was one of the angels now represented as sent forth on an
errand of mercy to man, and coming with appropriate majesty as the messenger of God.
And a rainbow was upon his head - In Rev_4:3 the throne in heaven is
represented as encircled by a rainbow. See the notes on that verse. The rainbow is
properly an emblem of peace. Here the symbol would mean that the angel came not for
wrath, but for purposes of peace; that he looked with a benign aspect upon people, and
that the effect of his coming would be like that of sunshine after a storm.
And his face was as it were the sun - Bright like the sun (See the notes at
Rev_1:16); that is, he looked upon people with:

2. (a) An intelligent aspect - as the sun is the source of light; and,
(b) With benignity - not covered with clouds, or darkened by wrath. The brightness is
probably the main idea, but the appearance of the angel would, as here
represented, naturally suggest the ideas just referred to. As an emblem or symbol
we should regard his appearing as what was to be followed by knowledge and by
prosperity.
And his feet as pillars of fire - See the notes on Rev_1:15. In this symbol, then, we
have the following things:
(a) An angel - as the messenger of God, indicating that some new communication was
to be brought to mankind, or that there would be some interposition in human
affairs which might be well represented by the coming of an angel;
(b) The fact that he was “mighty” - indicating that the work to be done required power
beyond human strength;
(c) The fact that he came in a cloud - on an embassage so grand and magnificent as to
make this symbol of majesty proper;
(d) The fact that he was encircled by a rainbow - that the visitation was to be one of
peace to mankind; and,
(e) The fact that his coming was like the sun - or would diffuse light and peace.
Now, in regard to the application of this, without adverting to any other theory, no one
can fail to see that, on the supposition that it was designed to refer to the Reformation,
this would be the most striking and appropriate symbol that could have been chosen.
For:
(a) as we have seen already, this is the place which the vision naturally occupies in the
series of historical representations.
(b) It was at a period of the world, and the world was in such a state, that an
intervention of this kind would be properly represented by the coming of an angel from
heaven. God had visited the nations with terrible judgments, but the effect had not been
to produce reformation, for the same forms of wickedness continued to prevail which
had existed before. See the notes at Rev_9:20-21. In this state of things any new
interposition of God for reforming the world would be properly represented by the
coming of an angel from heaven as a messenger of light and peace.
(c) The great and leading events of the Reformation were well represented by the
power of this angel. It was not, indeed, physical power; but the work to be done in the
Reformation was a great work, and was such as would be well symbolized by the
intervention of a mighty angel from heaven. The task of reforming the church, and of
correcting the abuses which had prevailed, was wholly beyond any ability which man
possessed, and was well represented, therefore, by the descent of this messenger from
the skies.
(d) The same thing may be said of the rainbow that was upon his head. Nothing would
better symbolize the general aspect of the Reformation, as suited to produce peace,
tranquility, and joy upon the earth. And,
(e) the same thing was indicated by the splendor - the light and glory - that attended
the angel. The symbol would denote that the new order of things would be attended with
light; with knowledge; with what would be benign in its influence on human affairs. And
it need not be said, to anyone acquainted with the history of those times, that the
Reformation was preceded and accompanied with a great increase of light; that at just
about that period of the world the study of the Greek-language began to be common in
Europe; that the sciences had made remarkable progress; that schools and colleges had

3. begun to flourish; and that, to a degree which had not existed for ages before, the public
mind had become awakened to the importance of truth and knowledge. For a full
illustration of this, from the close of the eleventh century and onward, see Hallam’s
Middle Ages, vol. ii. pp. 265-293, ch. ix. part 2. To go into any satisfactory detail on this
point would be wholly beyond the proper limits of these notes, and the reader must be
referred to the histories of those times, and especially to Hallam, who has recorded all
that is necessary to be known on the subject. Suffice it to say, that on the supposition that
it was the intention to symbolize those times, no more appropriate emblem could have
been found than that of an angel whose face shone like the sun, and who was covered
with light and splendor. These remarks will show, that if it be supposed it was intended
to symbolize the Reformation, no more appropriate emblem could have been selected
than that of such an angel coming down from heaven. If, after the events have occurred,
we should desire to represent the same things by a striking and expressive symbol, we
could find none that would better represent those times.
CLARKE, “Another mighty angel - Either Christ or his representative; clothed with
a cloud; a symbol of the Divine majesty.
A rainbow was upon his head - The token of God’s merciful covenant with
mankind.
His face was as it were the sun - So intensely glorious that it could not be looked
on.
His feet as pillars of fire - To denote the rapidity and energy of his motions, and
the stability of his counsels.
GILL, “And I saw another mighty angel,.... Not any mere man, as Justin the
emperor, as some have thought, who sent letters abroad in favour of the orthodox
doctrine, against the Arians, which they suppose is meant by the little book open in his
right hand; and still less the pope of Rome, whether in the sense of Papists or
Protestants, which latter represent him as a tyrant, treading upon men both in the
islands and in the continent, and holding forth the book of canons and decrees; rather,
as Mr. Daubuz thinks, Luther, with the rest of the reformers, is intended, and especially
since the prophecy of this chapter respects the Reformation, which began before the end
of the sixth trumpet; and the epithets given to this angel may denote his strength and
courage, his divine authority, the protection of him, and the clear doctrine of peace and
reconciliation he brought: however, a created angel is not intended: not the angel that
made proclamation for the opening of the book, and unsealing it, Rev_5:2; between
which, and having the book in his right hand open, is a wide difference; nor any other,
though the epithet "mighty" belongs to angels in common; and though this angel swears
by the living God; and though it was an angel by whom Christ signified the things
contained in this book to John; but the uncreated Angel, the Lord Jesus Christ, seems
rather designed, as appears both by comparing this with Dan_12:7; and from the power
lie gave to the two witnesses, Rev_11:3; which cannot agree with a created angel; and
besides, who so proper to hold the book open as he who unloosed the seals, and opened
it, and to whom the epithet "mighty" may be applied in the highest sense, as God; and
who as man may be said to swear by the living God, and to whom the whole description

4. well agrees? he is sometimes called an Angel simply, Gen_48:16; sometimes the Angel of
the Lord, and who appears to be Jehovah himself, the second Person, Gen_16:7,
compared with Gen_19:1; and sometimes the Angel of God's presence, Isa_63:9; and the
Angel of the great council in the Septuagint on Isa_9:6; and the Angel, or messenger, of
the covenant, Mal_3:1; and may be so called, because he is a messenger from God as
man and Mediator, being sent by him to declare his will and redeem his people: and he
is a "mighty" one; not only as God, being the mighty God, the Almighty, which appears
by his creation of all things, and upholding them in their beings; but as Mediator, having
all power in heaven and in earth, and being far above all principality, power, and might;
and, as man, made strong by God for himself, and for his people: he appears now as
"another" angel, distinct from the seven angels who had trumpets given them to sound,
and six of which had already sounded; and particularly from the angel of the sixth
trumpet, who had just sounded; though some copies, and the Complutensian edition,
leave out the word αλλον, "another"; and very opportunely does he appear for the
comfort of his church, when the trumpets that had been blown had brought such
desolations upon the empire, western and eastern, and when both the western and
eastern antichrists had appeared, and before the seventh trumpet sounds, and brings in
the last and greatest woe: and he is said to
come down from heaven; which does not design his incarnation, that was long before
this time; nor his spiritual presence with his people, which is common to them in all
ages; nor his second coming to judgment, which will be by a descent from heaven, and in
the clouds of heaven, for that is yet future; but in a visionary way, his appearance to and
for his church and people in the dark times of antichrist, when afflicted by the Turk on
the one hand, and the pope on the other:
clothed with a cloud (n); which is expressive not of the human nature of Christ, with
which his divinity was veiled in his state of humiliation, so that few saw the glory of his
divine Person and the greater part esteemed him a mere man; but rather of the obscurity
of him, his person, offices, and grace, in those times of antichristian darkness, and even
of the dim light and knowledge which his true and faithful followers had of him in those
times; it was a dark and cloudy day with them, as well as the whole earth was covered
with the gross darkness of Popery and Mahometanism; though it seems best of all to
interpret this phrase of the majestic presence of Christ in his appearances to his people,
who went before the people of Israel in a cloud by day in the wilderness, descended in
one on Mount Sinai, dwelt in one both in the tabernacle and temple, was overshadowed
by one on the Mount when transfigured, ascended in one to heaven, and will return in
one, or more: moreover, the cloud may denote the power and protection of God
attending the Reformation; see Psa_68:34;
and a rainbow was upon his head; which was a token of the covenant; see Rev_4:3;
and the note there: this, with its blessings, is upon the head of Christ, the antitypical
Joseph, and who is the head of his church and people; and Christ appearing in this form
at this time when the world was overflowed with Popery and Mahometanism, shows that
God was still mindful of his covenant, even in those worst of times, and would not suffer
his church to be overwhelmed, and sunk in the general deluge of antichristianism, or the
gates of hell to prevail against it; Christ, at such a tirade as this, very seasonably appeals
with the rainbow of the covenant on his head, as a messenger of peace, and bringer of
good tidings, to let his people know that ere long it would be halcyon days with them,
and there would be times of refreshing from the presence of the Lord, who was ever

5. mindful of his covenant with them; and that the Gospel of peace and reconciliation
would be preached unto them:
and his face was as it were the sun; or looked like the sun, as it did at the time of
his transfiguration on the and as he is described in Rev_1:16, and may denote clearness
and purity of Christ; both as God, who is the brightness of his Father's glory, and the
express of his person; and as man, who is holy, harmless, up defiled; and is also
expressive of that fight of nature, grace, and glory, which he imparts unto the sons of
men; as well as of that beauty, loveliness, and amiableness in his person, which renders
him as the sun, delightful to behold; and of the majesty of his person, and the
manifestations of himself, to the great comfort, pleasure, and refreshment of his saints:
and his feet as pillars of fire; which may refer to the state of the church of Christ at
this time, which was in the fire of afflictions, when many of its members were called to
the stake, and burnt there for the sake of the Gospel, and yet were like "pillars", firm and
unshaken; the church was like the bush that Moses saw, which was on fire, but not
consumed; Christ was with his people as they passed through it, that it could not kindle
upon them so as to destroy them; and their faith, which was tried by it, was found to be
much more precious than of gold that perisheth: or this may show what Christ then was,
both to his people and to his enemies; to his people his feet were as "pillars" of brass and
marble, to bear them up, and support them under all their trials and afflictions; his
goings forth towards them in a way both of providence and grace, were in such a manner,
as to strengthen and confirm them in the faith of him against all the powers of hell and
earth; and they were like "fire", to consume his and their enemies; with his feet he trod
upon them, and subdued them under him, who were as stubble, briers and thorns, easily
consumed by him, when at the same time be was a wall of fire to his people, and the glory
in the midst of them.
HE RY, “Here we have an account of another vision the apostle was favoured with,
between the sounding of the sixth trumpet and that of the seventh. And we observe,
I. The person who was principally concerned in communicating this discovery to John
- an angel from heaven, another mighty angel, who is so set forth as would induce one to
think it could be no other than our Lord and Saviour Jesus Christ! 1. He was clothed with
a cloud: he veils his glory, which is too great for mortality to behold; and he throws a veil
upon his dispensations. Clouds and darkness are round about him. 2. A rainbow was
upon his head; he is always mindful of his covenant, and, when his conduct is most
mysterious, yet it is perfectly just and faithful. 3. His face was as the sun, all bright, and
full of lustre and majesty, Rev_1:16. 4. His feet were as pillars of fire; all his ways, both
of grace and providence, are pure and steady.
II. His station and posture: He set his right foot upon the sea and his left foot upon the
earth, to show the absolute power and dominion he had over the world. And he held in
his hand a little book opened, probably the same that was before sealed, but was now
opened, and gradually fulfilled by him.
JAMISO , “Rev_10:1-11. Vision of the little book.
As an episode was introduced between the sixth and seventh seals, so there is one here
(Revelation 10:1-11:14) after the sixth and introductory to the seventh trumpet
(Rev_11:15, which forms the grand consummation). The Church and her fortunes are the

6. subject of this episode: as the judgments on the unbelieving inhabiters of the earth
(Rev_8:13) were the exclusive subject of the fifth and sixth woe-trumpets. Rev_6:11 is
plainly referred to in Rev_10:6 below; in Rev_6:11 the martyrs crying to be avenged were
told they must “rest yet for a little season” or time: in Rev_10:6 here they are assured,
“There shall be no longer (any interval of) time”; their prayer shall have no longer to
wait, but (Rev_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 (Rev_10:2, Rev_10:9, Rev_10:10) is
given to John by the angel, with a charge (Rev_10:11) that he must prophesy again
concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as
appears from Rev_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.
another mighty angel — as distinguished from the mighty angel who asked as to
the former and more comprehensive book (Rev_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 (Rev_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 Rev_4:3 (see on Rev_4:3).
face as ... the sun — (Rev_1:16; Rev_18:1).
feet as pillars of fire — (Rev_1:15; Eze_1:7). The angel, as representative of Christ,
reflects His glory and bears the insignia attributed in Rev_1:15, Rev_1:16; Rev_4:3, to
Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the
symbol of God’s presence.
PULPIT, “Rev_10:1
And I saw. We have here the commencement of what many writers call an episode, or rather two
episodes, which intervene between the sixth and seventh trumpets, just as Rev_7:1-17. occurs
between the sixth and seventh seals. But as in the latter place we saw only a greater elaboration in
the introduction to the seventh seal, and not a detached relation, so hereRev_10:1-11.
and Rev_11:1-14 form a gradual transition from the sixth to the seventh trumpet, and supplement
what is set forth under those trumpets. The passage is so far a digression, as it is occupied chiefly
in setting forth the fate of the Church rather than that of the ungodly; but it only does so to
demonstrate the wickedness of the world, and the inevitable nature of the last great
punishment. Rev_9:1-21. ends (almost in a tone of surprise) with the words, "Neither repented
they," etc.; therefore the angel now declares that, as all the warnings vouchsafed have brought men
as a whole no nearer to God, the last final punishment must now fall. But, as if the measure of
God's mercy were not yet fully filled up, it is shown how he has given to the world two witnesses, by
which men might be induced to repent. But this, too, only serves to add to the condemnation of the
world, which wrests this gift to its own destruction. We thus have the connection. God has sent
punishments as warnings. But he not only has done this, he has also given direct instruction by the
witness of his Word; man has despised both; therefore the end must come. Although the main
object of the trumpet visions is to set forth the woes inflicted upon the wicked, yet the seer, as it
were, hesitates to indicate the last dread punishment until he has alluded to the opportunities which
God has afforded mankind of escaping that end. Another mighty angel come down from
heaven; coming down out of heaven (Revised Version). So in the vision of the seals, at this point
the advent of another angel ushers in the following incidents (Rev_7:2). He is probably another
angel as distinguished from the sixth angel (Rev_9:13). There is not sufficient reason for supposing

7. that Christ is meant. Wherever our Lord is referred to in the Revelation, it is always in a mode which
cannot possibly be mistaken (cf. Rev_1:13; Rev_5:6, etc.). St. John's position is now upon the
earth. In the vision he is either in heaven or on the earth, as required, he thus sees the angel
apparently coming down from heaven. Clothed with a cloud. The symbol of majesty
(cf. Exo_16:10; Luk_21:27; Rev_1:7, etc.). And a rainbow was upon his head, and his face was
as it were the sun, and his feet as pillars of fire. Omit "was." The description shows the celestial
dignity of the messenger. Perhaps there is a reference in the rainbow to the merciful character of
this angel's mission, and the faithfulness and patience of God. The two last clauses express the
same idea, viz. the bright and glorious appearance of the angel. God's glory is reflected in his
messenger, as formerly it was in Moses (Exo_34:29,Exo_34:30).
BURKITT, “This angel is concluded to represent our Lord Jesus Christ, the angel of the covenant:
he is called a mighty angel, in opposition to the mighty enemies of his church, mentioned in the
foregoing chapter: he is said to come down from heaven, to intimate his signal and seasonable
appearing for the relief of his church; clothed with a cloud, representing the manner of his coming
in the clouds at the final judgment; with a rainbow on his head, signifying that covenant of peace
which he had made with his church, and his continual mindfulness of that covenant; his face was
as the sun, to denote that light of comfort and deliverance which he would bring to his church in his
own time; his feet as pillars, signifying the steadiness and stability of his purposes and actions,
that where he sets his feet, none can remove him; and as pillars of fire, denoting his ability to tread
down his enemies under him, and also to consume them: this is according to the description of his
person, given, Rev_1:15-16. The emblems and figures by which he is represented here, are the
same by which he was the same person.
Observe next, The account of what he did, He had a little book in his hand open, to distinguish it
from the former book sealed; a book in which the purpose and decree of God was made known
concerning what should happen to the church; a book sealed; and shut to us, but obvious and open
to Christ. Christ, that lay in the bosom of the Father, reveals his Father's secrets to us, so far as it is
needful and necessary for us to know them. And he set his right foot on the sea, and his left
foot on the earth, to let us know his sovereignty and dominion over the whole world; as well over
the turbulent and unquiet, as over the quiet and more peacable part of it; and also to signify his
ability to tread down his enemies, wherever they are; a consideration that administers much comfort
and consolation to his church; his dominion is over the earth and sea; none can dispossess him of
his power, and none can escape his presence.
BARCLAY, “THE U UTTERABLE REVELATIO
Rev. 10:1-4
I saw another angel, a mighty one, coming down out of heaven, clad in a cloud, and
with a rainbow on his head. His face was as the sun and his feet were like pillars of
fire. He had in his hand a little roll which was opened. He put his right foot on the
sea and his left foot on the land, and he cried with a loud voice as a lion roars, and,
when he cried, the seven thunders uttered their voices. When the seven thunders
spoke, I was about to write and I heard a voice from heaven saying: "Set a seal on
what the seven thunders said, and do not write it."

8. Rev. 10 and Rev. 11:1-14 is a kind of interlude between the sounding of the sixth
and the seventh trumpets. The sixth trumpet has already sounded, but the seventh
does not sound until Rev. 11:15, and in between there are terrible things.
The mighty angel in this passage is described in terms which show that he came
straight from the presence of God and the Risen Christ. He is clad in a cloud and
the clouds are the chariots of God, for "God maketh the clouds his chariot"
(Ps.104:3). He has a rainbow on his head and the rainbow is part of the glory of the
throne of God (Eze.1:28). The rainbow is caused by the light of the angel's face
shining through the cloud. His face is as the sun which is the description of the face
of Jesus on the Mount of Transfiguration (Matt.17:2). His voice was as the roar of a
lion which is often used as a simile of the voice of God, "the Lord roars from Zion
and utters his voice from Jerusalem" (Jl.3:16; Hos.11:10; Am.3:8). Clearly this
angel has come from the very presence of God; some think that he is none other
than the glorified Christ himself.
The angel has one foot on the sea and one on the land. This shows his size and
power, for sea and land stand for the sum total of the universe. It also shows that the
power of God stands as firm on the sea as it does on the land. In his hand the angel
has a little roll, unrolled and opened. That is to say, he is giving John a limited
revelation about a quite small period of time. When the angel speaks, the seven
thunders sound. They are most likely a reference to the seven voices of God in Ps.29.
aturally, when the seer sees the open roll and hears the angel's voice, he prepares
to make a record of it; but he is ordered not to do so. That is to say, he is being
given a revelation which at the moment he is not to pass on. We get exactly the same
idea when Paul tells us that he was caught up to the third heaven and "heard things
that cannot be told, which man may not utter" (2Cor.12:4). We need not even begin
to speculate about what the secret revelation was. We simply know that John had
experiences which he could not communicate to others. God sometimes tells a man
more than that man can say or than his generation can understand.
Again, the big debate is whether or not this is Christ. Many say yes, but others
say no.
Eugene Peterson writes, "St. John's apocalyptic angels are not one way. ot the
plump darlings of the Rubens' oils, of the giggling, tinsel-fringed girls in Christmas
plays, but real angels,k apocalyptic angels-vast, fiery, sea-striding creatures with
hell in their nostrils and heaven in their eyes. Angels are a biblical means for
representing the invisible. When the invisible, intricate and complex, rich and
luxuriant, is alive to the minds of men and women, references to angels abound. The
belief in angels represents a recognition that God's world....is far richer than what
can be seen on our planet."

9. Ray Summers (10:1-7) The angel and the seven thunders comprie the first part of
the interlude. John sees a strong angel radiantly clad coming down out of heaven.
He is a messenger of divine vindication. There seems to be little support for
Richardson's position that this is Christ himself; elsewhere angels have been the
messengers, and the same seems to be true here. He has in his hand a small open
book. He stands with one foot on the land and one on the sea to indicate that his
message is for the whole world. He cries with a loud voice like the roar of a lion.
The cry was no doubt to attract attention to what he was going to say. Before he can
make his announcement, "the seven thunders uttered their voices." Thunder is
symbolical of warning. In all other prefatory passages in which thunders occur
(8:5; 11:19; 16:18) they form a premonition of judgments of divine wrath; that is
probably the isgnificance here. Along with the seven seals, even trumpets, and seven
bowls there was the warning of the seven thunders. John had been told to write
what he saw and heard. In obedience to that injuction he started to write the
warnings of the seven thunders. A voice from heaven stopped him and told him to
seal up the things which the seven thunders had uttered. The reason for this is given
in the next few verses--there was to be no more warning. The angel who had been
thus interrupted now lifted his hand an dgave the last solemn verdict, "There
shall be delay no longer." He continued to reveal the fact that the sounding of the
seventh trumpet would usher int he finish of God's mystery. The warning given by
the six trumpets had been sufficient; men refused to repent; retribution will be
visited without further dealy. For that reason JOhn was not allowed to write down
the warnings issued by the seven thunders. There is to be no more warning, no
more delay.
RIGGS, “At this point we have an interlude between the sixth an seventh trumpets
or the second and third woes as there was between the sixth and seventh seals. John
sees another strong angel coming down out of heaven arrayed with a cloud. otice
the vivid description of this angel. He was clothed with a cloud and a rainbow was
upon his head (clad with radiance and splendor) and his face was as it were the sun
and his feet as pillars of fire (bright and glorious). He had "a little book open" in his
hand (vs. 2), unlike the one in ch. 5. He sat his right foot upon the sea and his left
foot on the earth (of immense size--indicating that his message was for all people of
the world). This glorious vision indicates that it is one of importance. DAVID
RIGGS
KRETZMA , “Just as there had been, after the opening of the sixth seal, a passage full of
comfort for the true believers, so we have, in the tenth, eleventh, and twelfth chapters, incidents that
prepare for the last great woe. There are many details in these scenes which cannot be interpreted
with certainty by anyone but a prophet; however, the general trend of the narrative. is clear. In the
first scene we find: And I saw another strong angel descending out of heaven, clad in a cloud, and a
rainbow on his head and his face like the sun and his feet like columns of fire. One angel had been
spoken of in chap. 5:2. Here was another angel, strong and mighty, with all the characteristics which
pointed to a creature that either belonged to the angels of the Lord, or resembled them to such an
extent as to deceive men. He comes in cloud, just as the Lord descended upon the Tabernacle and
upon the Temple in the Old Testament. He has a rainbow, the emblem of peace, on his head. The
radiance of his face resembles that of the sun. His feet resemble pillars of fire, just as those of
Christ, the great Victor over all enemies.

10. Of this majestic creature the seer writes: And having in his hand a small book opened; and he
placed his right foot upon the sea, but the left upon the earth, and called with a great shout like a
lion roaring; and when he had called, the seven thunders spoke their thunders. in chap. 5:1 he had
referred to a larger, closed book; here it is only a booklet which he sees in the hand of the angel.
The colossal figure of the majestic creature bestrode land and sea, since he was possessed of
great power and wanted to have his message heeded in all the wide world. For this reason also he
shouted with a lion's roaring to have his voice penetrate to the end of the world, and like a mighty
echo the seven thunders rolled forth their voices in an articulate bellow like the sevenfold voices of
the Lord in thunder, Psa_29:1-11.
COFFMAN, “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).SIZE>
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.

11. 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]SIZE>
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

12. 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.

13. [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.
BIBLICAL ILLUSTRATOR, “I saw another mighty angel … clothed with a cloud.
The word of assurance and consolation
The Book of Revelation is written for the comfort of the Church in presence of her
oppressing foes. This word of consolation is of great preciousness and help to the
suffering Church; for—
I. It is given by the Lord Himself. The strong angel “coming down out of heaven, arrayed
with a cloud,” can be none other than the Lord Himself. The surrounding symbols are
His, and His alone. “The rainbow was upon His head”; “His face was as the sun, and His
feet as pillars of fire.” It is the reflection of the Divine glory in Christ. When He cries the
seven thunders utter their voices, and His great voice was “as a lion roareth.” From the
word of such a one the Church may always gather the utmost comfort.
II. It gives the prospect and pledge of release. The suffering Church writhes in its
anguish; but a definite limit is put to the days of sorrow. “In the days of the voice of the
seventh angel, when he is about to sound.” This is not indefinite and uncertain: “There
shall be time no longer”—there shall be no more delay. Relief is certain and speedy. This

14. is assured by oath, even by the voice of the Angel who “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.” This oath is for
truest confirmation.
III. The word of consolation and promise is given in the most solemn and assuring
manner. This is seen in the whole vision—the person, attitude, message, oath, and
surrounding testimonies.
IV. It is the truest, the utmost encouragement to hope. Upon this vision the Church
should ever reflect in the time of suffering and fear. It is possible patiently to endure and
hold out when a definite and assured prospect and pledge of relief is given. The words,
“declared to His servants the prophets,” shall have their fulfilment; “the mystery” shall
be “finished.” (R. Green.)
Aspects of Christ
1. The gospel and Church of Christ has mighty enemies, such as princes and the great
men of the earth. Yet here is her comfort, that she has a mighty Angel, even that great
Angel of the Covenant, Christ Jesus, the Almighty God, for her, to deliver her and
confound her enemies, in the height of their pride.
2. By this mighty Angel’s coming down from heaven we see whence and whereby
shall be the ruin of antichrist, to wit, not from the earth or the arm of flesh, but from
heaven and the heavenly power of the Word of God.
3. He comes clothed with a cloud, to show the manner of His manifestation to His
Church in His Word and sacraments, and that her knowledge of Him on earth is but
obscure and only in part.
4. By the rainbow on His head we see that He comes to His Church with peace, and
the assurance of the covenant thereof; and so shall He come in like manner to every
humbled soul.
5. His face is said to be as the sun, whereby we see that as antichrist comes with
darkness and the smoke of error, so on the contrary Christ comes ever with the light
and brightness of truth.
6. His feet as pillars of fire, to tread down and consume His enemies, serve as a just
and dreadful terror to His foes, but as a sweet and singular comfort to His elect ones,
who are here trod upon and cruelly used. (William Guild, D. D.)
And he had in his hands a little book open.—
The little book; or, characteristics of revelation
“He had in his hand a little book open.”
I. The ambassador who beings it. Much may be learnt concerning any message that is
sent by an earthly monarch from the character and rank and insignia which belong to the
messenger. He who brings God’s message to mankind is one of no mean order, and the
tokens of his authority are of the most impressive kind.
1. He comes from heaven. The Bible is not a merely human production.

15. 2. It is mighty in its power. It was “a strong angel” that St. John saw, suggesting to
him and to us the strength of that message which he was commissioned to bring.
What trophies of its power has not the Bible won?
3. Its truths fill the soul with awe. The angel was “clothed with a cloud”—symbol this
of the majesty and mystery that surround and invest the foundation-teachings of the
Word of God.
4. But they are crowned with blessed promise and grace. “The rainbow was upon his
head.” Though there be so much that we cannot penetrate or comprehend,
nevertheless the predominant characteristic is that of “grace.”
5. They irradiate and illumine all our earthly life. “His face was it were the sun.”
“Truly the light is sweet, and a pleasant thing it is to behold the sun” (Ecc_11:7).
6. And they shall never be driven forth or removed. “His feet as pillars of fire,” and
verse 2. “He planted his right foot upon the sea, and his left foot upon the earth.” His
invincible power is signified by “the pillars of fire”; and his having set his feet upon
the earth and sea tells of “the immovable steadfastness of the heavenly Conqueror
against all the resistance of His enemies.” All Church history proves this. In many
ages and places it has been death to keep a copy of the sacred writings. Wherever
they were found, they were ruthlessly destroyed, and often they also with whom they
were found. But every copy of the Bible that we possess to-day proves how partial
and ineffective all such endeavours were. Glory be to God that they were so!
II. The description given of is. “A little book open.”
1. A book. The Bible is not the revelation itself, but the record of it. But without the
record the revelation would not have availed us. Great scorn has been poured on the
idea of “a book revelation,,’ and an immense deal of poor wit has been expended
upon the idea that God should have used such mean materials as books are made of
as the vehicle of His revelation of Himself. But the Bible is not the revelation, only its
record; and it is reason for eternal gratitude that His revelation has been so given
that it can be thus recorded. In what other way could the knowledge of God have
been so well preserved or spread abroad?
2. Its seeming insignificance. It is “a little book.” In these days of gold and guns,
when wealth and armies are thought to be the great means of accomplishing
everything, the spiritual force that lies hidden in “a little book” counts but for little.
But what hath not God wrought by it? And we may be grateful that it is little, and not
a ponderous library which it would need a lifetime even to know part of, but one
small volume which can be read and re-read and carried everywhere as we will. No
doubt the littleness of the book here spoken of is intended to be in contrast with that
vast volume told of in chap. 5., which was written within and without, so complete, so
full, was it.
3. It is to be an open book. St. John saw it “open” in the hand of the angel. There
have been and there are those who would have the Word of God closed, if not
entirely, yet to large extent. God hath caused the vision to be written and made
“plain,” so that the unlearned may learn, and the most simple comprehend.
III. The voices for and against it. We read that the angel cried with a loud voice, and that
the seven thunders uttered their voices. Now—
1. The angelic voice suggests—

16. (1) The startling effect of the Word of God upon mankind. The angel’s voice was
“as when a lion roareth.” So did the Word of God affect men. See when at the
Reformation it was first freely given to Europe. How it roused men’s minds,
awoke them from their lethargy, nation after nation heard the sound and broke
away from the superstition and sins in which they had so long lived t And it is so
still.
(2) The assured persuasion it gives concerning the mystery of this present life.
The solemn oath of the angel (verses 5-7) did but represent what the Word of God
accomplishes. As He gave, so it gives, solemn assurance that what now is—so
much of it so mournful, so full of mystery—is not ever to be, but shall have an
end. Life is a mystery now, even in these comparatively calm days of ours; but
what must it have appeared to the persecuted, outraged Church of St. John’s day?
2. The thunder voice (verse 4). The question comes—Whence this voice of the seven
thunders? It has, we think, been too hastily assumed that St. John is referring to the
sevenfold voice of the thunder mentioned in Psa_29:1-11. And, doubtless, in this
book thunders are referred to as coming forth from the throne of God (cf. Rev_4:5).
But the true interpretation is given, we think, in the strikingly parallel passages in
Dan_8:26; Dan_12:4-9, where that which the prophet is commanded to “seal up” is
not what God shall do, but what His people’s enemies shall do against Him and them.
And so here, we believe, the thunders tell of the wrathful response, the angry
mutterings of God’s enemies against His truth. And, thus regarded, they tell of the
opposition the Word arouses in the world of the wicked. It has ever been so. Hence
the Divine forces on the side of the Church and against her foes are what this book
mainly reveals. It tells us, “The Lord is on our side; we will not fear what man can do
unto us.”
IV. The directions concerning it. As it was with the “little book” so it must be with the
Word of God.
1. It must be received as from God (verse 8).
2. It must be taken into the soul. This is the meaning of the strange command, “Take
it, and eat it up.”
3. When so taken, it will produce both sorrow and joy. The first taste will be pleasant.
“In thy mouth sweet as honey.” And it is so. Is it not a joy that we have a revelation
from God at all; that we are assured God is “our Father which art in heaven”; that our
salvation is “without money and without price,” for that Christ died for us? Yes;
“sweeter also than honey and the honeycomb” are these precious truths. But the
after-taste will cause distress and pain. Witness the Saviour’s tears over lost souls,
and the like tears shed still by those who know “the fellowship of His sufferings.”
That men should resist and reject such a Saviour; that we should so long have done
so, and do not yet wholly receive Him—yes, this after-taste hath pain.
4. When eaten, it qualifies for witness-bearing for God (verse 11). This is the real
qualification, this deep experimental knowledge of the power of God’s Word. All else
is a naught compared with this. Only such God ordains to be His prophets. Thus doth
this “little book,” though it meant not the Bible, tell of the Bible. (S. Conway, B. A.)
EBC, “FIRST CONSOLATORY VISION
AT the point now reached by us the regular progress of the Trumpet judgments is
interrupted, in precisely the same manner as between the sixth and seventh Seals, by two

17. consolatory visions. The first is contained in Rev. 10, the second in Rev_11:1-13. At
Rev_11:14 the series of the Trumpets is resumed, reaching from that point to the end of
the chapter.
"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:
and he had in his hand a little book-roll open: and he set his right foot upon the sea, and
his left upon the earth: and he cried with a great voice, as a lion roareth: and when he
cried, the seven thunders uttered their voices. 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. And the angel which I saw
standing upon the sea and upon the earth lifted up his right hand to heaven, and sware
by Him that liveth forever 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 time no longer: 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. And the voice which I
heard from heaven, I heard it again speaking with me, and saying, Go, take the book-roll
which is open in the hand of the angel that standeth upon the sea and upon the earth.
And I went unto the angel, saying unto him that he should give me the little book-roll.
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. And I took the little book-roll 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. And they say unto me, Thou must prophesy again over many peoples,
and nations, and tongues, and kings (Rev_10:1-11)."
Many questions of deep interest, and upon which the most divergent opinions have been
entertained, meet us in connection with this passage. To attempt to discuss these various
opinions would only confuse the reader. It will be enough to allude to them when it
seems necessary to do so. In the meantime, before endeavoring to discover the meaning
of the vision, three observations may be made; one of a general kind, the other two
bearing upon the interpretation of particular clauses.
1. Like almost all else in the Revelation of St. John, the vision is founded upon a passage
of the Old Testament. "And when I looked," says the prophet Ezekiel, "behold, an hand
was sent unto me; and, lo, a roll of a book was therein. . . . Moreover He said unto me,
Son of man, eat what thou findest; eat this roll, and go speak unto the house of Israel. So
I opened my mouth, and He caused me to eat that roll. And He said unto me, Son of
man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I
eat it; and it was in my mouth as honey for sweetness. And He said unto me, Son of man,
go, get thee unto the house of Israel, and speak with My words unto them."*
(* Eze_2:9;
Eze_3:4)
2. In one expression of Rev_10:6 it is doubtful whether the translation of the Authorized
and Revised Versions, or the marginal translation of the latter, ought to be adopted,
whether we ought to read, "There shall be time" or "There shall be delay" no longer. But
the former is not only the natural meaning of the original; it would almost seem, from
the use of the same word in other passages of the Apocalypse,1
that it is employed by St.
John to designate the whole Christian age. That age is now at its very close. The last hour
is about to strike. The drama of the world s history is about to be wound up. "For the
Lord will execute His word upon the earth, finishing it and cutting it short."2
(1
Comp.
Rev_6:11; Rev_20:3; 2
Rom_9:28).

18. 3. The last verse of the chapter deserves our attention for a moment: And they say unto
me, Thou must prophesy again over many peoples, and nations, and tongues, and
kings. Although prophecy itself is spoken of in several passages of this book,*
we read
only once again of prophesying: when it is said in Rev_11:3 of the two witnesses that they
shall prophesy. A comparison of these passages will show that both words are to be
understood in the sense of proclaiming the righteous acts and judgments of the
Almighty. The prophet of the Apocalypse is not the messenger of mercy only, but of the
just government of God. (*
Comp. Rev_1:3; Rev_22:7; Rev_22:10; Rev_22:18-19)
From these subordinate points we hasten to questions more immediately concerning us
in our effort to understand the chapter. Several such questions have to be asked.
1. Who is the angel introduced to us in the first verse of the vision? He is described as
another strong angel; and, as the epithet "strong" has been so used only once before - in
Rev_5:2, in connection with the opening of the book-roll sealed with seven seals - we are
entitled to conclude that this angel is said to be "another" in comparison with the angel
there spoken of rather than with the many angels that surround the throne of God. But
the "strong angel" in chap. 5 is distinguished both from God Himself, and from the
Lamb. In some sense, therefore, a similar distinction must be drawn here. On the other
hand, the particulars mentioned of this angel lead directly to the conclusion not only that
he has Divine attributes, but that he represents no other than that Son of man beheld by
St John in the first vision of his book. He is arrayed with a cloud; and in every passage
of the Apocalypse where mention is made of such investiture, or in which a cloud or
clouds are associated with a person, it is with the Saviour of the world as He comes to
judgment.1
Similar language marks also the other books of the New Testament.2
The
rainbow was upon his head; and the definite article employed takes us back, not to the
rainbow spoken of in the book of Genesis, or to the rainbow which from time to time
appears, a well-known object, in the sky, but to that of Rev_4:3, where we have been
told, in the description of the Divine throne, that "there was a rainbow round about the
throne, like an emerald to look upon." The words his face was as the sun do not of
themselves prove that the reference is to Rev_1:16, where it is said of the One like unto a
son of man that "His countenance was as the sun shineth in his strength;" but the
propriety of this reference is made almost indubitable by the mention of his feet as
pillars of fire, for this last circumstance can only be an allusion to the trait spoken of in
Rev_1:15, "And His feet like unto fine brass, as if it had been refined in a furnace." The
combination of these particulars shows how close is the connection between the "strong
angel" of this vision and the Divine Redeemer; and the explanation of both the difference
and the correspondence between the two is to be found in the remark previously made
that in the Apocalypse the "angel" of any person or thing expresses that person or thing
in action. Here, therefore, we have the action of Him who is the Head, and King, and
Lord of His Church. (1
Rev_1:7; Rev_14:14-16. In Rev_11:12 "the cloud" is the well-
known cloud in which Christ ascended, and in which He comes to judgment; 2
Mat_24:30; Mar_13:26; Luk_21:27; 1Th_4:17).
2. In what character does the Lord appear? As to the answer to this question there can be
no dubiety. He appears in judgment The rainbow upon His head is indeed the symbol of
mercy, but it is sufficiently accounted for by the fact that He is Saviour as well as Judge.
So far is the Apocalypse from representing the ideas of judgment and mercy as
incompatible with each other that throughout the whole book the most terrible
characteristic of the former is its proceeding from One distinguished by the latter. If even
in itself the Divine wrath is to be dreaded by the sinner, the dread which it ought to
inspire reaches its highest point when we think of it as "the wrath of the Lamb." The

19. other features of the description speak directly of judgment: the "cloud," the "sun," the
"pillars of fire."
3. What notion are we to form of the contents of the little book-roll? They are certainly
not the same as those of the book-roll of chap. 5, although the word here used for the
roll, a diminutive from the other, may suggest the idea that there is an intimate
connection between the two books, and that the second, like the first, is full of judgment
Other circumstances mentioned lead to the same conclusion. Thus the great voice, as a
lion roareth, cannot fail to remind us of the voice of "the Lion that is of the tribe of
Judah" in chap. 5. The thought of the seven thunders which uttered their voices deepens
the impression, for in that number we have the general conception of thunder in all the
varied terrors that belong to it; and, whatever the particulars uttered by the thunders
were - a point into which it is vain to inquire, as the writing of them was forbidden - their
general tone must have been that of judgment But these thunders are a response to the
strong angel as he was about to take action with the little book, - "when he cried, the
seven thunders uttered their voices," - and the response must have been related to the
action. It is clear, therefore, that the contents of the little book cannot have been tidings
of mercy to a sinful world; and that that book cannot have been intended to tell the Seer
that, notwithstanding the opposition of the powers of darkness, the Church of Christ was
to make her way among the nations, growing up from the small seed into the stately tree,
and at last covering the earth with the shadow of her branches. Even on the supposition
that a conception of this kind could be traced in other parts of the Apocalypse, it would
be out of keeping with the particulars accompanying it here. We may without hesitation
conclude that the little book-roll has thus the general character of judgment, although,
like the larger roll of chap. 5, it may also include in it the preservation of the saints.
We are thus in a position to inquire what the special contents of the little book-roll were.
Before doing so one consideration may be kept in view.
Calling to mind the symmetrical structure of the Apocalypse, it seems natural to expect
that the relation to one another of the two consolatory visions falling between the
Trumpets and the Bowls will correspond to that of the two between the Seals and the
Trumpets. The two companies, however, spoken of in these two latter visions, are the
same, the hundred and forty and four thousand "out of every tribe of the children of
Israel" being identical with the great multitude "out of every nation;" while the contents
of the second vision are substantially the same as those of the first, though repeated on a
fuller and more perfect scale. Now we shall shortly see that the second of our present
consolatory visions - that in chap. 11 - brings out the victory and triumph of a faithful
remnant of believers within a degenerate, though professing, Church. How probable
does it become that the first consolatory vision - that in chap. 10 - will relate to the same
remnant, though on a lower plane alike of battle and of conquest!
Thus looked at, we have good ground for the sup position that the little book-roll
contained indications of judgment about to descend on a Church which had fallen from
her high position and practically disowned her Divine Master; while at the same time it
assured die faithful remnant within her that they would be preserved, and in due season
glorified. The little book thus spoke of the hardest of all the struggles through which
believers have to pass: that with foes of their own household; but, so speaking, it told
also of judgment upon these foes, and of a glorious issue for the true members of Christ’s
Body out of toil and suffering.
With this view of the contents of the little book-roll everything that is said of it appears to
be in harmony.

20. 1. We thus at once understand why it is named by a diminutive form of the word used for
the book-roll in chap. 5. The latter contained the whole counsel of God for the execution
of His plans both in the world and in the Church. The former has reference to the Church
alone. A smaller roll therefore would naturally be sufficient for its tidings.
2. The action which the Seer is commanded to take with the roll receives adequate
explanation. He was to take it out of the hand of the strong angel and to eat it up. The
meaning is obvious, and is admitted by all interpreters. The Seer is in his own actual
experience to assimilate the contents of the roll in order that he may know their value.
The injunction is in beautiful accord with what we otherwise know of the character and
feelings of St. John. The power of Christian experience to throw light upon Christian
truth and upon the fortunes of Christ’s people is one of the most remarkable
characteristics of the fourth Gospel. It penetrates and pervades the whole. We listen to
the expression of the Evangelist’s own feelings as he is about to present to the world the
image of his beloved Master, and he cries, "We beheld His glory, glory as of the only-
begotten from the Father;" "Of His fullness we all received, and grace for grace."l
We
notice his comment upon words of Jesus dark to his fellow-Apostles and himself at the
time when they were spoken, and he says, "When therefore He was raised from the dead,
His disciples remembered that He spake this; and they believed the word which Jesus
had said."2
(1
Joh_1:14, Joh_1:16; 2
Joh_2:22)
Finally, we hear him as he remembers the promise of the Spirit of truth, who was to
instruct the disciples, not by new revelations of the Divine will, but by unfolding more
largely the fullness that was to be found in Christ: "Howbeit when He, the Spirit of truth,
is come, He shall guide you into all the truth: for He shall not speak from Himself; but
what things soever He shall hear, these shall He speak: and He shall declare unto you the
things that are to come. He shall glorify Me: for He shall take of Mine, and shall declare
it unto you."*
Everywhere and always Christian experience is the key that unlocks what
would otherwise be closed, and sheds light upon what would otherwise be dark. To such
experience, accordingly, the contents of the little roll, if they were such as we have
understood them to be, must have appealed with peculiar power. In beholding judgment
executed on the world, the believer might need only to stand by and wonder, as Moses
and Israel stood upon the shore of the Red Sea when the sea, returning to its bed,
overwhelmed their enemies. They were safe. They had neither part nor lot with those
who were sinking as lead in the mighty waters. It would be otherwise when judgment
came upon the Church. Of that Church believers were a part How could they explain the
change that had come over her, the purification that she needed, the separation that
must take place within what had hitherto been to all appearance the one Zion which God
loved? In the former case all was outward; in the latter all is inward, personal,
experimental, leading to inquiry and earnest searchings of heart and prayer. A book
containing these things was thus an appeal to Christian experience, and St. John might
well be told to "eat it up." (*
Joh_16:13-14)
3. The effect produced upon the Seer by eating the little roll is also in accord with what
has been said. It shall make thy belly bitter, it was said to him, but in thy mouth it shall
be sweet as honey; and the effect followed. It was in my mouth, he says, sweet as honey:
and when I had eaten it, my belly was made bitter. Such an effect could hardly follow
the mere proclamation of judgment on the world. When we look at that judgment in the
light in which it ought to be regarded, and in which we have hitherto regarded it - as the
vindication of righteousness and of a Divine and righteous order - the thought of it can
impart nothing but joy. But to think that the Church of the living God, the bride of
Christ, shall be visited with judgment, and to be compelled to acknowledge that the
judgment is deserved; to think that those to whom so much has been given should have

21. given so little in return; to think of the selfishness which has prevailed where love ought
to have reigned, of worldliness where there ought to have been heavenliness of mind,
and of discord where there ought to have been unity these are the things that make the
Christian s reflections "bitter;" they, and they most of all, are his perplexity, his burden,
his sorrow, and his cross. The world may disappoint him, but from it he expected little.
When the Church disappoints him, the "foundations are overturned," and the honey of
life is changed into gall and wormwood.
Combining the particulars which have now been noticed, we seem entitled to conclude
that the little book-roll of this chapter is a roll of judgment, but of judgment relating less
to the world than to the Church. It tells us that that sad experience of hers which is to
meet us in the following chapters ought neither to perplex nor overwhelm us. The
experience may be strange, very different from what we might have expected and hoped
for; but the thread by which the Church is guided has not passed out of the hands of Him
who leads His people by ways that they know not into the hands of an un-sympathizing
and hostile power. As His counsels in reference to the world, and to the Church in her
general relation to it, contained in the great book-roll of chap. 5, shall stand, so the
internal relations of the two parts of His Church to each other, together with the issues
depending upon them, are equally under His control. If judgment falls upon the Church,
it is not because God has forgotten to be gracious, or has in anger shut up His tender
mercies, but because the Church has sinned, because she is in need of chastisement, and
because she must be taught that only in direct dependence upon the voice of the Good
Shepherd, and not in the closest "fold" that can be built for her, is she safe. Let her
"know" Him, and she shall be known of Him even as He is known of the Father.*
(*
Comp.
Joh_10:1-15)
HAWKER, “Revelation 10:1-4
(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: (2) And he had in his hand a little book open: and he set his right foot upon the sea,
and his left foot on the earth, (3) And cried with a loud voice, as when a lion roareth: and
when he had cried, seven thunders uttered their voices. (4) And when the seven thunders
had uttered their voices, I was about to write: and I heard a voice from heaven saying
unto me, Seal up those things which the seven thunders uttered, and write them not.
This is a short but highly interesting Chapter. Between the sounding of the sixth and the
seventh trumpet, Christ appears to John in vision, to prepare his mind for the relation of
certain events, yet to be accomplished. And we may suppose both from Christ’s coming,
and coming as a mighty Angel or Messenger of his own dispensation, it is of the highest
signification, I beg the Reader to look at what is here said with the utmost attention, and
remark, with me, some few of the striking particularities, distinguished both in Christ’s
Person, and the purpose of his coming.
And, first. His Person. John describes him as a mighty Angel. Mighty indeed, for he is, as
the Prophet, ages before his incarnation, spoke of him by the Spirit of inspiration; His
name (said he) shall be called Wonderful, counsellor, the Mighty God, the Everlasting
Father, the Prince of Peace, Isa_9:6. And who can question these things, when he hears
this mighty Angel, as in the next Chapter, declaring that he will give power to his two
witnesses to prophecy, Rev_11:3. Who hath witnesses but God, Isa_43:10-12. What
Angel ever talked of his witnesses? Yea, more than all, who giveth the power to prophecy,
but God? Must not that man be hoodwinked indeed, that reads this scripture, and yet

22. questions Christ’s Godhead? The whole world, infidels as well as believers, are compelled
to acknowledge that Christ is the speaker, when he saith, I will give power to my two
witnesses, and they shall prophecy. And who can give a spirit of prophecy to the
prophets, but the Lord God of the prophets; or what shall their prophecies be witnesses
of, but of Him, to whom all the prophets give witness, that through his name whosoever
believeth in him, shall receive remission of sins? Act_10:43. Oh! wretched men, deniers
of the Godhead of my Lord! Well will it be for you, if the Lord peradventure should give
you repentance to the acknowledging of the truth, that ye may be recovered out of the
snare of the devil, who are taken captive by him at his will, 2Ti_2:25-26. Kiss the Son lest
he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed
are all they that put their trust in. him, Psa_2:12.
Secondly. This mighty Angel is said to come down from heaven, clothed with a cloud. By
which I apprehend, that as he came to publish very awful things, such as, that time
should be no longer, and, as the next Chapter declares, the slaughter of his two
witnesses; it was intended to show, how dark and cloudy, for a while, would be the
dispensation now about to take place in the Church, at the close of the sixth trumpet, and
before the opening of the seventh. Clouds and darkness are said to be round about him;
while righteousness and judgment are the habitation of his throne, Psa_92:2. Reader!
ponder this well. Remember the sixth trumpet is still here operating, when Christ was
thus seen. The witnesses are not slain. Perhaps the most awful times, which ever took
place in the Church of God, since the foundation of the world will then be. And if so,
what are those men dreaming of, who talk of evangelizing the whole earth, whom God
hath not evangelized, and who run unsent, whether the Holy Ghost hath forbidden or
not, as in the case of the Apostles, when he himself ordained them they were not
suffered; to preach the word in Asia and Bithynia, Act_16:6-7.
Thirdly. Though Christ was clothed with a cloud, perhaps, as I before remarked, it meant
to intimate awful dispensations were coming on, yet we find the rainbow was still upon
his head. Sweet and precious token to all his dear people. The same bow, which at the
destruction of the old world, God said he would set in the cloud, in token of his
everlasting Covenant, is still there, and must be there forever. Jesus is the whole of it.
And all clouds, and all afflictions, which drown Egypt in destruction, and everlasting
darkness are to the Lord’s Israel, messengers of sanctification and safety. Oh! how
blessed is it, to behold our Jesus, God’s rainbow, in every cloud. As God cannot look to
the Church in any way, or in any direction without looking through the rainbow which
encircles the whole throne, so neither to his people, will he look but in and through his
dear Son. Reader! keep this all along in view. This mighty Angel, this precious Almighty
God-Man, the Lord Jesus Christ John saw, had a rainbow upon his head. So is he now.
So will he everlastingly be. He comes as the bow of the Covenant; yea, be is the whole
Covenant, And as God our Father always beholds the Church in, and through him, so do
the Church behold God our Father, always and only in and through Him.
Fourthly. Beside these manifestations of the Lord Jesus Christ, we are told, that his face
was as it were the Sun, while his feet were pillars of fire. Perhaps to intimate, that while
the Church was about to be brought into fiery afflictions, and in which we know from
history, numbers of Christ’s dear members were burnt at the stake for their adherence to
him, yet, the Lord’s face would shine upon them, with a continued sunshine of love. He
would lift up the light of his countenance upon them, and give them peace. Reader! do
you know anything of the history of your own country? Remember, the reign of this sixth
trumpet hath been many hundreds of years. Oh! what numbers of the blessed reformers,
burnt for Christ’s sake in the time of persecution in this land, went in chariots of fire to
glory, who, from the light of Christ’s countenance shining upon them, during the time of

23. their martyrdom, declared, that the passage at the stake in the deepest suffering, became
like a bed of roses to their spirits! And remember the reign of the sixth trumpet is not
ended. Yea, the two witnesses which are to be slain before it be passed, have not yet been
brought forth in the street of spiritual Sodom and Egypt for slaughter, Rev_11:8. When
they are, Jesus will be again seen by faith, by them, though clothed with a cloud, and his
feet as pillars of fire; yet, with his glorious rainbow upon his head, and his face shining
with ten thousand times greater glory, than the sun in love and grace, and with the
sweetest countenance of complacency upon them. Oh! the preciousness of Jesus!
But the subject goes on. John saith that this mighty Angel had in his hand a little book
open. In the former vision of the ministry of the book, which the same glorious Person,
was then said to have taken out of the hand of him that sat upon the throne, the book
was sealed. And he, and he alone, was found worthy to open it. That had been then
opened, and the purport of it appears to have been now in a great part fulfilled, under the
ministry of seals and trumpets, But now, before the final accomplishment of the
trumpets, Jesus comes to his servant again. And now he tells him, and his Church
through him, that when the sixth trumpet shall have run fully out, and the seventh
trumpet comes to be sounded, there shall be time no longer: Christ’s complete reign on
earth shall begin, and the kingdoms of this world, shall become the kingdoms of our
Lord and of his Christ, and he shall reign forever and ever, Rev_11:15.
But though this will be the final consummation, and the mystery of God concerning his
Church upon earth shall then be finished, yet, as great events are to take place, in the
world, and in the Church, from that period in which Christ thus appeared to his servant
John, before the whole is closed, the Lord brings in his hand an open book, and which
John is to eat, that is, to receive the contents of it in his mind, and which are to be made
known to the Church, by way of comforting the Lord’s people, during the long periods yet
to expire, before the accomplishment of the whole. So that here opens a new and distinct
prophecy, concerning the great things of God: And though the subject is one and the
same, of this whole Book of the Revelation, yet, from the opening of this Chapter, in
which Christ appears to prepare his servant’s mind for new prophecies on the subject, we
may be on the lookout, for other plans of divine teaching, besides the ministry of seals
and trumpets; and to learn from the pouring out of vials, God’s further revelations to his
Church. The new series of prophecies opens with the beginning of the twelfth Chapter.
This, and the intermediate one, the eleventh, are designed as preparatory to it.
There is somewhat very sublime, in what is said of Christ setting his right foot upon the
sea, and his left upon the earth. Probably to intimate his sovereignty over all. For as he
came from heaven, where all angels, principalities, and powers are subject unto him, so
here; by those acts, he denotes, his Almighty power upon earth, as the Prophet hath
described him, his dominion being an everlasting dominion, and his kingdom from
generation to generation. He doeth, saith the Prophet, according to his will in the army
of heaven, and among the inhabitants of the earth, and none can stay his hand, or say
unto him, what doest thou? Dan_4:34-35.
And what Majesty is expressed, under the words of crying with a loud voice, as when a
lion roareth. He is called indeed, the lion of the tribe of Judah, to intimate the
sovereignty in his Israel. And the answer of the seven thunders is very sublime also, as if
making responses to their Creator. Some have considered those thunders as figurative of
kingdoms, and some have supposed by them is meant, ministers of the Gospel,
sometimes called Boanerges, or sons or thunder, I do not presume to determine upon it.
One thing, however, is remarkable, that John, when those thunders answered Christ’s
voice, thought himself called upon to write, as if, while thunders echoed to the Lord, well

24. might his servants. But, as all that was now doing, was only preparatory to what John
would be taught, he was commanded to wait, until better informed what to write of,
when the Lord Jesus came to teach him.
MEYER, “ THE ANGEL WITH THE LITTLE BOOK
Rev_10:1-11
If one of God’s angels is so strong and glorious, what must the Lord of angels be! From
the splendor of His retinue, we may estimate the wealth of the Prince. How exactly does
this description of the little book suit the word of the Cross, that is, the message of the
gospel! Things are spoken to the saints, which, as Paul says, no tongue can utter. They
are sealed to the unbelieving but opened to the children of God. Notice that magnificent
description of the ever-living God, the Creator, the Unfolder of the mystery of His
dealings, Rev_10:6-7. See also 1Co_2:12.
The gospel is full of sweetness and delight in its first conception. The sense of peace with
God, the consciousness of pardoned sin and acceptance in the be-loved, are like the
music of heaven or the dew of paradise. But the cross cuts deep into the self-life, as we
carry the sentence of death in ourselves. We learn the necessity of being crucified with
Christ, if we would enter into His resurrection joys; and so the Word of God, which is
sharper than any two-edged sword, penetrates lower and lower, dividing soul and spirit,
the joints and marrow. Our Lord never concealed this from those who sought to be
enrolled as His followers; but there is blessedness in the bitterness, as springs of fresh
water arising amid the brine of the sea.
PULPIT, “The mystery of God—finished!
According to some historical interpreters, the close of the ninth chapter sets forth in symbol the
inrush of the Turkish power and the downfall of Constantinople. Apparently necessitated by such a
view, the angel of the first verse of the tenth chapter is the reality of which the dominant papal
power was the mimicry—a messenger of heaven with new light piercing the gloom. His setting one
flint on the sea and another on the earth indicates his taking possession of Continental Christendom
and insular England. The seven thunders are the anathemas of papal Rome. They may not be
uttered, because they are the roarings of man and not the sayings of God. We cannot accept this
interpretation, nor anything like it. On the understanding that this book forecasts in symbolic outline
the fortunes of the Church of God on her way to the final consummation, it would be somewhat
strange if the lines of history and those of prophecy did not present some mutual correspondence.
But it by no means follows that any one apparent correspondence is the fulfilment of the prophecy,
although it may be partially so. Besides, our text tells us that the great proclamation of the angel
who set his feet on sea and land was that in the days of the seventh angel the mystery of God
should be finished. Now, nothing is more certain than that, at the time of the Reformation and by its

25. agents, there was no such proclamation made as this. Besides, even now the mystery of God is not
finished, nor anything like it; consequently, it is not possible for us to assign the proclamation of this
angel to anything that happened three hundred years ago. Repeated studies of the entire
Apocalypse do but confirm the conviction of twenty years' standing, that we must give up date fixing
entirely; that, while the book forecasts the future, it so does it as to confirm the word that "it is not for
us to know the times or the seasons, which the Father hath put in his own power;" that we may
expect, at divers times and places, and in divers manners, oft recurring fulfilments of the
Apocalyptic word; and that the book contains, for our guidance and help, an indication of Divine
principles and methods rather than incident in detail. We shall have a fresh illustration of this if we
now study this paragraph, letting the seventh verse be the centre around which our thoughts may
turn.
I. HERE IS A STRIKING NAME GIVEN TO THE SCHEME OF PROVIDENCE. "The mystery of
God." A "mystery" is
(1) that which is altogether and necessarily a secret in the mind of God;
(2) that which, though revealed as a fact, is beyond our understanding as to mode;
(3) that which, even when revealed, we know only in part;
(4) that which, disclosed in symbol, will be interpreted by the explanation of the word or the event;
(5) that which, though complete in the Divine mind, is only unrolled, piece by piece, before us;
(6) that which, from its nature, can only be disclosed to those who are in a fit state of mind to
receive it, and which, to others, must remain shrouded in concealment. In one or other of these
senses Scripture speaks of the mystery of the seven stars (Rev_1:20), of the kingdom of heaven
(Mar_4:11), of the resurrection (1Co_15:51), of the gospel (1Co_2:7), of the proclamation of the
gospel to the Gentiles (Eph_3:3), of the union of Christ and his people (Eph_5:32), of the final
completion of the Church (Eph_1:9), of the Person of Christ (1Ti_3:16), of the Christian faith
(1Ti_3:9), of the intricacies of sin (2Th_2:7; Rev_17:5), of the purposes of God (Rev_10:7). This last
is the one referred to in the text. It is something of which there is a complete and perfect plan in the
mind of God, but of which we see only a part before our eyes. The future depends on the will of
God. And who can discern that? "What man knoweth the things of a man, save the spirit of man
which is in him? Even so, the things of God knoweth no man, but the Spirit of God." And our finite
minds could not take in the entire plans of an infinite mind. A large part must needs be concealed;
not merely because the book does not disclose all, but because we could not apprehend all.

26. II. THE PHRASE WHICH AT FIRST SUGGESTS PAINFUL PERPLEXITY HAS A DESCRIPTIVE
TERM ATTACHED TO IT, WHICH AT ONCE RELIEVES AND INSPIRES. Before us is "mystery."
But it is God's mystery! To him it stands, forth distinctly and clearly, without a fringe of haze. From
him the entire providential plan emanates. With his full knowledge of consequences, sin was
permitted to intrude. The entire control of all is ever in his hands. The diadems of royalty never fall
from his brow, nor does the sceptre of dominion ever tremble in his hand. "The government is on his
shoulder." And though the book speaks of it relatively to us, as his mystery, yet to him it is no
mystery at all.
III. THE MAIN FEATURE OF THIS MYSTERY IS THAT IT IS ONE OF GOOD TIDINGS; i.e. it is
the gospel mystery ( ὡς εὐηγγέλισε ). As we remarked before (homily on Rev_5:1-14.), when the
seven-sealed book is opened by the Lamb, it is clear that the unfoldings of providence become the
unveilings of grace. Over and above the scheme of moral government, there is set this plan of
redeeming love; and the wheels of time are rolling on and speeding forward to work out the great
salvation, of which one sentence will sum up the outcome, "Where sin abounded, grace did much
more abound!"
IV. THE MYSTERY WILL UNFOLD ITSELF ON THE LINES LAID DOWN BY THE PROPHETS O
F THE OLD AND NEW TESTAMENTS. "According to the good tidings which he declared to his
servants the prophets." It has been thus hitherto. History has thus far developed according to the
sayings of Moses and the prophets. Moses, in his words to the children of Israel, foretold what
would happen to the Jewish people in after ages if they were unfaithful to their God. The twenty-
eighth chapter of Deuteronomy is being fulfilled to this day. So also, in the several prophets, there
is sketched a ground plan of "the sufferings of Christ and the glory that should follow;" e.g. in the
well known fifty-third of Isaiah there is not one single word which we are at a loss to verify, as we put
side by side what Old Testament seers foretold and what New Testament evangelists and
apostles declare. Further on, we read our Lord's predictions concerning the fall of Jerusalem. They
have been fulfilled. History is thus the repeated fulfilment of prophecy. What has been will be again.
And with no misgiving we declare that what is yet to be witnessed on earth will correspond with the
prophetic words of the apostles and prophets of our Lord and Saviour. We are looking for, "the
blessed hope—the glorious appearing of the great God, even our Saviour Jesus Christ."
V. THE TIME OF THE END IS FORESEEN. When the seventh angel is about to sound then the
mystery of God would be finished; i.e. as far as the plan of providence is indicated in the book of
prophecy, it will be consummated. The "end" will be this: "The kingdoms of this world are become
the kingdoms of our Lord and of his Christ, and he shall reign forever and ever." But let us not forget
the sense in which this word "finished" is, must be, intended. It cannot mean that from that point
God will reduce all to a blank, or become inactive, or cause the glory of redemption to be no more.
Ah no! We cannot doubt that the advance will be still from glory to glory. But the mystery will be

27. finished, as far as God hath seen fit to tell us in his Word. "Finished, according to the good tidings,"
etc. These give at once the intent and the limitation of the mystery which is thus to be "finished."
Revelation is bounded both ways, back and front. We know nothing prior to that beginning when
God created the heavens and the earth. We know nothing later than "the end, when" Christ "shall
have delivered up the kingdom to God, even the Father, that God may be all in all."
VI. THIS FORECAST RECEIVES VAST ADDITIONAL WEIGHT FROM THE GLORY OF THE BEI
NG BY WHOM THIS DISCLOSURE IS MADE. He is "a mighty angel." He appears in the name of
Heaven; and is invested with the insignia of majesty, pomp, and might. There is a sevenfold
symbolism here. He is "arrayed with a cloud"—at once the sign of the Divine presence, and a
symbol of the mystery which surrounds the throne. There is "a rainbow upon his head"—the token
of the covenant of peace. His face is "as the sun"—pure and bright with the burning blazing light of
holiness. His feet are "as pillars of fire;" by his tread he puts down sin; with fire, he burns it up. He
has in his hand "a little book open." This is strikingly different from the sealed book which only the
Lamb could open. The open book contains the message which the apostle is to declare. He set his
right foot upon the sea, etc., standing sublimely in possession of both in the name of Heaven. He
cried with a great voice, as a lion roareth. His voice is full of strength. He lifts up his right hand to
heaven, and swears by him that liveth forever and ever that there shall be no more delay. £ Long as
the time may seem to be during which the world rolls round wearily with its burden of sin, when a
certain point of time is reached, "a short work will the Lord make upon the earth." The
consummation will be delayed not a moment too long, and the honour, majesty, and might of
Heaven are pledges of the fulfilment of the word.
VII. WHEN THE MYSTERY OF GOD IS FINISHED, WHERE SHALL WE BE? Finished it will be.
"The mouth of the Lord hath spoken it." As surely as at the end of one cycle of events the Saviour
cried, "It is finished!" so surely when another cycle has run its round will there come another, "It is
done!" The Author of our faith is also its Finisher. The Redeemer's cross finished the mystery of the
old covenant; his crown shall finish the mystery of the new covenant. Anti when the end cometh we
shall be—where? We shall stand in "our lot" at the end of the days. But what will our lot be? With
the righteous or with the wicked? For then the distinction will be manifest. No one will then be in
doubt as to his own posit[on before God. Surely it is of infinite moment to us that, when the mystery
of God is finished, we should be on the right side. There is, indeed, a smaller "mystery of God"
which is working out. "Every man's life is a plan of God" (Bushnell). "I girded thee though thou hast
not known me." God is working it out according to his gospel. "He that believeth on the Son hath
everlasting life," etc. And amid the "wreck of matter and the crash of worlds" we shall want a Friend
in whom we can repose amid all the convulsions that shake this globe. There is One—and One
only, of whom it is eternally true, "Thou art the same." That One is Jesus. He says to us, "Him that
cometh I will in no wise cast out." Here, then, let us cling. He will not let us go, nor let us be harmed,
though this earth be burned up. In him is everlasting rest.

28. "Then let the earth's old pillars shake,
And all the wheels of nature break;
Our steady souls should fear no more
Than solid rocks when billows roar!"
WILLIAM KELLY, “Chapter 10 in the Trumpets answers to Rev. 7 in the Seals. It
forms an important parenthesis, which comes in between the sixth and seventh
Trumpets, just as the securing chapter (7) came in between the sixth and seventh
Seals: so orderly is the Apocalypse. "And I saw another strong angel coming down
out of the heaven, clothed with a cloud, and the rainbow [was] on his head, and his
countenance as the sun, and his feet as pillars of fire, and having in his hand a little
open book. And he set his right foot on the sea, and the left on the earth, and cried
with a loud voice as a lion roareth. And when he cried, the seven thunders uttered
their own voices. And when the seven thunders spoke, I was about to write; and I
heard a voice out of the heaven saying Seal the things which the seven thunders
uttered, and write them not."
Thus we have again the Lord in angelic appearance. As before in high-priestly
function, He is the angel here with royal claim. A mighty angel comes down out of
the heaven, the source of His action, clothed with a cloud, the special sign of
Jehovah's majesty (Isa_19:1): none but He has the title to come thus clothed.
Further, the rainbow is on His head. He occupies Himself with divine mercy toward
the creation. It is not now a question of round the throne; here is a step taken in
advance. He approaches the earth, and He asserts His indisputable claim to all
creation as that which is His right. "And his face was as the sun," with supreme
authority; "and his feet as pillars of fire," with firmness of divine judgment. "And
he had in his hand a little book open; and he set his right foot on the sea, and his left
on the earth, and cried with a loud voice, as a lion roareth." And the seven thunders
answered on Jehovah's part; the God of glory fully asserts His title. It is no sealed-
up book now, but a little one and open: sea or earth are alike His. John was going to
write what the thunders said, but is forbidden. The disclosures were to be sealed;
but there was to be no more delay.
"And the angel whom I saw stand on the sea and on the earth lifted up his right
hand unto the heaven, and swore by him that liveth unto the ages of the ages, who
created the heaven and the things that therein are, and the earth and the things that
therein are, and the sea and the things that are therein, that there should be no
longer delay; but in the days of the voice of the seventh angel, when he is about to
sound trumpet, the mystery of God also is finished, as he announced the glad news
to his own bondmen the prophets." There was no more to be any lapse of time

29. allowed. God would terminate the mystery of His present seeming inaction in the
public government of the earth. ow He may allow the world, with slight check, to
go on in its own way. Men may sin, and, as far as direct intervention is concerned,
God appears not, whatever be the interferences exceptionally. But the time is
coming when God will surely visit sin, and this immediately and effectually when no
toleration can be for anything contrary to Himself. Such is the blessed age to which
all the prophets look onward; and the angel here swears that the time is
approaching. There is going to be no more delay; but in the days of the voice of the
seventh angel, when he shall sound trumpet as he is about to do, the mystery of God
also should be completed (lit. "and was finished the," etc.). The mystery here is, not
Christ and the church, but God's allowing evil to go on in its present course with
apparent impunity. Its end is now anticipated. His direct reign is at hand
(Rev_11:15).
"And the voice which I heard out of the heaven [was] again speaking with me and
saying, Go, take the little book that is open in the hand of the angel that standeth on
the sea and on the earth. And I went off unto the angel, saying to him to give me the
little book. And he saith to me, Take and eat it up; and it shall make thy belly bitter,
but in thy mouth it shall be sweet as honey. And I took the little book out of the
hand of the angel, and ate it up; and it was in my mouth sweet as honey; and when I
had eaten it, my belly was made bitter. And they say [or, he saith] to me, Thou must
prophesy again as to peoples and nations and tongues and kings many." The
meaning of this soon appeals more clearly. There is a kind of appendix of prophecy
where he renews his course for especial reasons. It is what may be called the second
volume of "the things which are about to be after these," and begins with Rev. 12
and onward.
Meanwhile notice the evident contrast between the little book which the prophet
here takes and eats, and the great book we have seen already sealed up with seven
seals. It was sweet as honey to the taste that the true and all-worthy King should
reign; but how bitter to the feelings that judgment unsparing should fall on the mass
of the Jews, and yet more on proud Christendom, both apostate and worse. Why a
little book? and why open? A little book, because it treats of a comparatively
contracted sphere, already familiar in the prophets; and open, because things are no
longer described in the mysterious guise in which the Seals and yet more the
Trumpets arrayed them. All is going to be plain for what comes out here. Is it not
the case accordingly in Rev. 11? The language is ordinary, with figures rather than
symbols.
EXPOSITORS BIBLE, “Many questions of deep interest, and upon which the most divergent
opinions have been entertained, meet us in connection with this passage. To attempt to discuss
these various opinions would only confuse the reader. It will be enough to allude to them when it
seems necessary to do so. In the meantime, before endeavoring to discover the meaning of the
vision, three observations may be made; one of a general kind, the other two bearing upon the
interpretation of particular clauses.