AM Bible Study Group; May 4, 2016 from Revelation 10:1-11
Theme: This chapter describes the declaration of the promise of the coming of the Lord to take possession of the kingdoms of this earth.
(All Scripture is taken from The New King James Version, unless otherwise indicated).
As we have seen in a previous study, there was an “intermission” between the opening of the sixth and the seventh seal (7:1-8:1). And now similarly, there’s an “intermission” between the sounding of the sixth and the seventh trumpet (10:1-11:14). And the timing of this second intermission is very significant. It is the intermission that precedes the return of our Lord to take possession of the nations of this earth.
Amazingly, this “intermission” begins, itself, with an interesting interlude and with a significant reappointment for the apostle John. It announces that there will be a repeated forth-telling of the events that are unfolded for us in chapters 6-11. It helps to remember that the vision John is given in Revelation isn’t necessarily ‘chronological’ in nature (that is, as one great series of events being described, one after another, in chronological order), but rather ‘thematic’ (with some events being repeated and viewed from a different and sometimes-overlapping perspective). One ‘telling’ of the story is about to come to an end, and another ‘telling’ is about to begin. And before the first ‘telling’ comes to an end, John is given the specific vision of Chapter 10.
I. THE MIGHTY ANGEL (vv. 1-7).
A. John says that he saw “another mighty angel coming down from heaven” (v. 1). Because it is “another”, this is not the same angel as was described in 8:3—that is, the one who had the golden censer at the beginning of the trumpet judgments). John, by this point, is able to recognize an angel when he sees one! But who is this particular angel? His identity been the subject of a great deal of speculation.
1. Some have suggested that it is Gideon or Michael. But whenever we encounter those angels in the Bible, we know it’s them because they are clearly named. And if this angel was either of those, there’s no reason that a name wouldn’t also be given in this case.
2. Some have suggested that, because of the similarity of the description of this angel to the Lord in Chapter 1 and Chapters 4-5, this must also be the Lord—coming in the form of an angel. But the fact that similar characteristics are used doesn’t necessarily require that the same person is being described. And what’s more, the fact that the word allos is used for “another” (that is, “another” of the same or similar kind) rather than heteros (that is, “another” of a different kind) suggests that it is truly an angel, and not the Lord. It’s not a wise handling of the prophetic portions of God’s word to attribute someone as being the Lord unless one is absolutely sure this truly is so!
3. This, then, appears to be just what the text says—a mighty angel. Nevertheless, it’s significant that the characteristics of this angel are very similar to those described elsewhere of the Lord. He is clothed in a cloud, which would not doubt speak of the ‘shekina’ of the Old Testament. He had a rainbow on his head, which reminds us of the rainbow around the throne of God (4:3). (A rainbow, in the story of the flood in Genesis, was a reminder that God keeps His promises.) His face was like the sun (1:16), his feet like pillars of fire (1:15), and he spoke with a voice like that of a lion (1:15; 4:5). Perhaps it’s best to see this angel as an ambassador sent to earth from the throne of heaven—clothed with the trappings that identify him as having the full authority of heaven.
B. This mighty angel had a “little book” in his hand. This would not be the same little book as that found in 5:1ff, however. The Book of Revelation itself is called a biblos in Revelation 22:18; and this would refer to a full book. The seven-sealed document that was in the hand of God in Revelation 5:1 is called a biblion; that is, a diminutive word for book, and would be a smaller book or scroll than a biblon. The book in the hand of this angel is called a bibliridion, that is, a diminutive of a diminutive—a little book that is perhaps a lot like our idea of a ‘booklet’ or ‘pamphlet’. This is is a smaller book, given for a different purpose than the book in Revelation 5:1. It is held in the angel’s hand; and is described—in the perfect tense of the verb—as “having been opened, and remaining so”; which suggests that the contents are now fully revealed for all time.
C. This mighty angel comes down from heaven to set his right foot on the sea, and his left foot on the land. This suggests an act of claiming the territory of both land and sea. What a picture this claim is—particularly given the fact that he bears on himself the trappings of the authority of heaven! It’s interesting to consider that—if this would be viewed from the standpoint of John’s homeland—then the angel’s right foot would be upon the Mediterranean Sea; and his left foot would be upon the land of Israel. He would be facing south; with the little book held over the land of Israel—from which God’s word to the world has gone forth.
D. He cried out with a loud voice, as if it were the roar of a lion (v. 3). And when he thus cried out, we’re told that the “seven thunders uttered their voices”. These seven voices may be similar to the seven voices described in Psalm 29—which, incidentally, is a psalm that describes the God’s majesty in judgment and the glory to follow. Clearly, John understood what was said by these seven thunders, because he was about to write down what they said; but he was prohibited from doing so. The apostle Paul once wrote of how someone (most likely himself) was caught up into Paradise, and “heard inexpressible words, which it is not lawful for a man to utter” (2 Corinthians 12:4). We may want to know what the “seven thunders” said; but it’s pointless to speculate about it, because John was told not to write. Their utterances were to be sealed. God here lets us know that it’s not our business to know everything; but only what is revealed for us to know.
E. Dramatically, the angel raised his hand to heaven—thus, as it were, touching the earth, the sea, and and the heavens. And he then swore by Him who lives forever (4:9), who created these three realms, that there would be no further delay. He announces that, at the blowing of the final trumpet, “the mystery of God would be finished, as He declared to His servants the prophets” (see also 11:17-19).
II. THE LITTLE BOOK (vv. 8-11).
A. Then comes the recommissioning of John’s prophetic ministry. The voice which John had heard from heaven (4:1)—the one that commanded him to “come up” at the beginning of the first vision—now commands him to go and take the little book from the hand of the mighty angel (v. 8). What an awesome walk that must have been! Again, the fact that he was able to boldly go and authoritatively take this little book from the hand of the angel suggest that it is not an incarnation of the Lord but strictly an angel.
B. On taking the little book, the angel commanded John to eat it. This is very much like the command that God gave to Ezekiel at the beginning of his ministry:
Moreover He said to me, “Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.” So I opened my mouth, and He caused me to eat that scroll. And He said to me, “Son of man, feed your belly, and fill your stomach with this scroll that I give you.” So I ate, and it was in my mouth like honey in sweetness (Ezekiel 3:1-3).
We are probably meant to understand this little book to be a symbolic representation of God’s revealed truth; and the eating of it suggests an act of fully taking it in so that it could later be proclaimed to God’s people (see also Jeremiah 15:16). This appears to be what was also true in the case of Ezekiel—the taking in of a message that is to then be declared by the one who consumed it. John is warned that this book would be bitter in his stomach, but sweet as honey to the taste. Similarly, Ezekiel found God’s word to be sweet; but he was sent forth to proclaim it “in bitterness” (Ezekiel 3:14). How true this is of God’s revelation of judgment! There is promised glory in the outcome, but there is also great sorrow in the proclaiming it. John ate, and found it to be as the angel said. The psalmist wrote, “How sweet are Your words to my taste, Sweeter than honey to my mouth!” (Psalm 119:103). We’re also told this about God’s words: “More to be desired are they than gold, Yea, than much fine gold; sweeter also than honey and the honeycomb” (Psalm 19:10). But God’s word is also “living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12).
C. There’s a lesson in this for preachers and Bible teachers. We can not give forth what we have not, ourselves, personally taken in! And it must not be taken in just once—but again and again. After eating it, John is told that he must prophesy “again about many peoples, nations, tongues, and kings”. The content of this promised repeated act of prophecy is found for us in chapters 12-19. The ‘telling-forth’ of the prophecy is about to be told again; and John is given a fresh intake of the truth in anticipation of it.
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So; why was John given this particular vision? Why are we told about the declaration of this mighty angel? If it’s true that John was about to be given a second vision of the trials of tribulation and the outpouring of God’s wrath, then God graciously gave the vision of this angel as a comfort and assurance to us. Throughout the times of trouble and difficulty to come, we must never forget that God still reigns—and that He will yet bring about the promised victory in Christ. Jesus will reign!