Revelation Chapter 10 Revelation 10:1 “And I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; 2and he had in his hand a little book which was open. And he placed his right foot on the sea and his left on the land; 3and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. 4And when the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, "Seal up the things which the seven peals of thunder have spoken, and do not write them." 5And the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven, 6and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there shall be delay no longer, 7but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets. 8And the voice which I heard from heaven, I heard again speaking with me, and saying, "Go, take the book which is open in the hand of the angel who stands on the sea and on the land." 9And I went to the angel, telling him to give me the little book. And he said to me, "Take it, and eat it; and it will make your stomach bitter, but in your mouth it will be sweet as honey." 10And I took the little book out of the angel's hand and ate it, and it was in my mouth sweet as honey; and when I had eaten it, my stomach was made bitter. 11And they said to me, "You must prophesy again concerning many peoples and nations and tongues and kings�. Introduction “Between the opening of the sixth and seventh seals (see chapter 7), the Spirit paused to reveal two significant visions which would give assurance to the oppressed saints. First of all, before the winds of earth were let loose upon it, the servants of God were sealed unto Him. This was followed by a vision of a multitude of victorious saints who had come out of the tribulation and were now before the throne, praising God and rejoicing in their redemption. By these two 1
visions the faithful still living are assured that in the midst of trials and persecutions the church is not forgotten. The opening of the seventh seal reveals the prayers of the saints being presented before the throne, which causes the release of the trumpet judgments upon the world of the ungodly (chapter 8). Now at the conclusion of the second woe—between the sounding of the sixth and seventh trumpets—there is an interlude which serves as a transition from the second to the third woe. God’s saints have not been directly in view since their prayers were presented before God (8:3-5). This section 10:1-11:13 gives assurance that the witnessing of truth is not silenced during the trumpet soundings, but continues victoriously. This passage also introduces and prefaces John’s future prophecy of nations that would persecute the saints and of their ultimate defeat by the victorious Christ (chapters 12-20)” (Hailey p. 241). 10:1 “I saw another strong angel coming down out of heaven”: This angel is distinguished from the seven angels of the trumpets and the four who were bound at the Euphrates (9:14). We also have a strong angel mentioned in 5:2 and 18:21. Some have argued that this angel is Jesus, but the Hebrew writer makes is clear that Jesus is distinct and separate from the angels (Hebrews 1:514). Yet this angel is certainly acting on behalf of Christ and by His authority. “Whoever he be, he is a top-ranking authority. There are various orders of angels as well as men. There are ‘arch-angels’. Michael is called one (Jude 9) and is called ‘one of the chief princes’ in Daniel 10:13” (McGuiggan p. 149). For an example of the strength of an angel see 2 Kings 19:35. 10:1 “Clothed with a cloud”: The word “cloud” in the Scriptures is often used in some relation to God, a divine appearance, or God coming in judgment. “This indicates that the angel before us comes clothed with a divine mission relating to judgment” (Hailey p. 242). 10:1 “And the rainbow was upon his head”: This angel is pictured as a giant compared to human standards. “His feet are as pillars of fire, columns so immense in size that while the left foot is firmly planted on earth the right foot rests far out on the ocean, so that, let us say, he is able to step across with one tremendous stride. His face is like the sun and a cloud is thrown around him. His sun-like face shining into the cloud produces a rainbow which encircles his head” (Hendriksen p. 123). It seems that he is so large in this vision that his body goes up into the clouds and his head is touching the rainbow. A somewhat similar description is given of deity in this book (1:15-16; 4:3). “God’s holiness is symbolized by the angel’s face, and His judgment is indicated by the cloud, but His mercy and His covenant faithfulness are expressed by the rainbow” (Hendriksen p. 124). 10:2 “And he had in his hand a little book which was open”: The Greek term rendered “little book” could be translated “booklet”. The sealed book that has already been opened was apparently much larger than this book. The sealed book could only be opened by Christ and apparently set forth God’s complete
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and eternal plan. This small book is already open when John sees this vision and apparently only sets forth one aspect of God’s purpose. This significance of this book will be made known later (10:9-11). Some that thought that the sealed book represented the Old and New Testaments while this little book represents the New Testament, yet it appears from 10:11 that this little book simply represents the rest of the book of Revelation, that is, John’s prophesying concerning peoples, nations, tongues and kings (chapters 12-20). Let us remember that the term “little” does not mean of no consequence. The little book will contain prophecies of worldwide significance (10:6,11), yet it was small enough for John to eat. Those of the historical school who believe that the book of Revelation is an unfolding of human history since the first century believe that the little open book is the Bible and refers to the time after the development of the printing press when the Bible became more accessible to the masses. 10:2 “He placed his right foot on the sea and his left on the land”: “Indicates the far-reaching inclusiveness of his mission; it pertained to the entire unregenerated world, the great mass of society. It included both the proclaiming of the gospel and sending judgment” (Hailey p. 242). And indicates that he had a message for the whole world. Point to Note I know there are nations and peoples who consider themselves exempt from Christianity and they feel secure being somewhat isolated or far removed from Christian influence. Yet note that even one of God’s messengers can cross the ocean with ease. God’s authority is universal (Matthew 28:19) and no people or nation is untouchable. The messengers of God’s judgment can be upon any nation in a couple of simple steps. 10:3 “And he cried out with a loud voice, as when a lion roars”: “It was heard throughout the whole creation. In ancient times when Jehovah warned the wicked He did so with a great roar (Jeremiah 25:30), and when He called His children it was with the roar of a lion (Hosea 11:10)” (Hailey p. 243). Compare with Joel 3:16 and Amos 3:8. Therefore, what the angel says should be heard and heeded by all. “A lion’s roar would surely command attention” (Harkrider p. 114). Once again this seems to indicate the universal application of the message. 10:3 “And when he had cried out, the seven peals of thunder uttered their voices”: In answer to his shout there are seven thunders. Compare with Psalm 29. In this psalm “David heard the seven voices expressing God’s awesome power in the thunder of the storm at sea as it came in upon the land” (Hailey p. 243). Thunder often signifies an approaching storm and these thunders may
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indicate that the storm winds of judgment being restrained had been loosed so the storm could blow at full strength. 10:4 “When the seven peals of thunder had spoken, I was about to write”: “As John was about to carry out the charge to write the things which he saw (1:11,19)” (Hailey p. 243). 10:4 “And I heard a voice from heaven saying, ‘Seal up the things which the seven peals of thunder have spoken and do not write them’” Evidently these seven peals of thunder had distinct messages and information. The term “seal up” does not mean that God is canceling His judgment; neither does it mean that the end is near and therefore there is no need to write these things. “To seal up is to declare that the case is closed and that, apart from a new revelation, the message cannot be known to man” (Hailey p. 244). In addition, the term “seal up” here does not mean that these things are thousands of years in the future, for at the beginning and end of this book, the time is near (1:1,3; 22:6-7,10). Points to Note “We shall never know what the message or words were. The purpose of inserting this in the revelation is most likely to assure His saints that God has many unrevealed weapons in His arsenal of judgments to be used as His discretion; man cannot know all of God’s ways” (Hailey p. 243). “The sealing up of the thunders signified that there is a category of the infinite in God’s dealings with men and nations which can never be revealed” (Wallace p. 205). See also Deuteronomy 29:29 and 2 Corinthians 12:1-4. “Never shall we be able to know and to describe all the factors and agencies that determine the future” (Hendriksen p. 124). “God wanted the church to know that there are some things that God has no intention of telling us beforehand” (Chilton). 10:5 “Then the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven” “Indicating the one performing the oath is aware that he is there in full view of heaven” (McGuiggan p. 150). 10:6 “And swore by Him who lives forever and ever”: “This gesture always accompanies a solemn oath or swearing, indicating an appeal to God as witness to the oath (Genesis 14:22; Deut. 32:40; Ezekiel 20:5ff; Daniel 12:7)” (Hailey p. 244). Notice that once again it is stressed that the angel’s feet are upon both the sea and the land, for the oath is going to involve both. “A more solemn oath could not be imagined as the angel swears by the eternity and the omnipotence
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of God, which guarantees the certain fulfillment of the prophecy” (p. 244). Do we really grasp this truth that God is eternal and all-powerful and therefore, whatever He says will happen and there is no stopping of His purposes? 10:6 “Who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it” Carefully note that God not only created the heaven, earth and sea, but He also created those “things” in these realms. The angel here did not believe in theistic evolution, that is that God simply made the backdrop but then everything else evolved by chance. 10:6 “That there will be delay no longer”: There had already been delay in issuing judgment upon those who had been persecuting Christians (6:10 “How long, O Lord”). This delay had been for the purpose of bringing people to repentance, but such had refused to repent (9:21). 10:7 “But in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets” Clearly we are not talking about the end of time, for the book is discussing things: 1. That were soon to take place (1:1,3). 2. That was the answer to the prayers of the saints in the first century (6:9-10). 3. That would not be delayed from the first century perspective (10:6). It would seem strange that the angel speaking in the first century to John would say, “that there will be delay no longer” and yet 1900 years have passed without the fulfillment of these things. 4. Hailey reminds us that the third woe, mentioned in 11:14 was coming quickly, but the end of time did not come speedily, at once and without delay. “Therefore, what was to be without delay was something other than the end of time” (p. 245). 10:7 “In the days of the voice of the seventh angel”: That angel sounds in 11:15. 10:7 “Then the mystery of God is finished”: In the New Testament, the “mystery” of God is His plan for human redemption (Ephesians 3:8-11; 3:1-5; 1 Corinthians 2:6-13; 1 Peter 1:12). It was called a “mystery” because it had not been revealed in the past (Romans 16:25-26). The term “finish” means to bring to an end, complete, carry out, accomplish, perform, and fulfill. 10:7 “As He preached to His servants the prophets”: This mystery was predicted by the Old Testament prophets (1 Peter 1:10-12; Isaiah 53; Acts 3:24; Luke 24:25-26; 44-47), and it was preached by the New Testament prophets and apostles (Ephesians 3:3-5). In the Old Testament the prophets were often called “His servants” (2 Kings 9:7; 17:13,23; 21:10; 24:2; Ezra 9:11; Jeremiah 7:25;
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25:4; 26:5; 29:19; 35:15; 44:4; Ezekiel 38:17; Daniel 9:6,10; Amos 3:7; Zechariah 1:6). Ogden, who believes that this book is dealing with the destruction of Jerusalem, notes that all the prophecies in the Old Testament had been fulfilled except those pertaining to the destruction of Jerusalem (Daniel 9:24-27). Yet it could be noted that the Old Testament predicted the destruction of the Roman Empire as well (Daniel 2:44). It could be argued therefore that the completion of God’s will and purpose expressed in Scripture included both the removal of rebellious Jerusalem (and the outward remaining structures of the Old Covenant) as well as the removal of the Roman Empire. Premillennial writers at this point argue that the mystery of God is the secret of allowing Satan to have his own way, and man too (that is to say, the wonder of evil prospering and of Good being trodden underfoot). Yet there is really nothing secret about the above (see Psalm 73). 10:8 “Then the voice which I heard from heaven, I heard again speaking with me, and saying, ‘Go, take the book which is open in the hand of the angel who stands on the sea and on the land’” “For the third-time John emphasizes the angel’s stance, on foot on the sea and one on the earth, thereby stressing the far-reaching inclusiveness of His message” (Hailey p. 247). 10:9 “So I went to the angel, telling him to give me the little book. And he said to me, ‘Take it and eat it”: This scene is very similar to Ezekiel’s vision of an open roll of a book being handed to him with instruction to take it and eat it (Ezekiel 2:8-3:3). The idea of eating the book seems to be to master its contents (Psalm 119:103). 10:9 “It will make your stomach bitter, but in your mouth it will sweet as honey”: The same thing had happened to Ezekiel (3:14). “Jeremiah had a similar experience when he found Jehovah’s words and ate them: they were unto him as joy and rejoicing, but the loneliness of his position which followed left his heart filled with the deepest grief (Jeremiah 15:16f.)” (Hailey p. 247). Points to Note “What preacher or teacher cannot testify to a similar experience? The reception and comprehension of God’s Word is sweet, but fraught with bitterness of spirit in the condemnation of sinners and the proclamation of Scripture’s judgments against men and nations, declaring the consequences of disobedience, the wickedness of sin, and the terror and finality of judgment” (Hailey p. 247).
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The Word of God is sweet for the righteous or the hungry soul (Psalm 19), but it is bitter when we must cry out and expose sin (Ephesians 5:11; Jeremiah 20:7-8 “because of me the word of the Lord has resulted in reproach and derision all day long”). God has no pleasure in the death of the wicked (Ezekiel 18:32), and it is not an enjoyable experience to reprove men for their sins. In addition, the Word of God brings bitterness because so often those who proclaim it are persecuted. “That gospel is in itself glorious and sweet. But its proclamation is always followed by bitter persecution. The apostle must not merely understand and digest the message of the gospel; he must experience both its sweetness and the suffering, the cross-bearing, which is always the portion of those who truthfully proclaim it. Was not John an exile on the isle of Patmos? Was he not writing to Christians in tribulation for the Word of God and the testimony of Jesus? (1:9)” (Hendriksen p. 125). “The true preacher of God’s word will faithfully proclaim the denunciations of the wicked it contains (Ezekiel 3:18ff). But he does not do this with fierce glee. The more his heart is filled with the love of God, the more certain it is that the telling forth of ‘woes’ will be a bitter experience” (Gregg pp. 212-213). The fact that God will answer the prayers of His is sweet, the fact that many will not repent and thus end up lost is bitter. 10:11 “And they said to me”: The “they” probably includes both the strong angel and the voice from heaven, for both have been speaking to John. Now they speak together and in unison. 10:11 “You must prophesy again concerning many peoples and nations and tongues and kings” The term “again” indicates that additional prophecies to those already written in the first section of this book. These prophecies are found in the rest of the book of Revelation. Please note that the rest of the book is talking about peoples, nations, tongues, and kings. I have a hard time reconciling this verse with simply the destruction of Jerusalem which was only against one people. In addition, Israel in the first century did not have even one king of their own. Gregg feels that chapters 7-10 have been judgments upon Jerusalem but the rest of the book 12-19 is a judgment upon Rome. Hailey notes in the rest of the book, “We shall find judgments of strong secular powers, religious forces, and worldly seductive influences. It was sweet to learn that God’s cause would be victorious in His saints, but it was bitter to prophesy of their suffering and of the destructive judgments which would befall the wicked world” (p. 248). The following is a summary that I found helpful in understanding other points of view that people have of this book. This summary is from Revelation: Four Views edited by Steve Gregg.
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