Revelation · Chapter 10

V. 1. And I saw another mighty angel-Another from that "mighty angel," mentioned, Revelation 5:2; yet he was a created angel; for he did not swear by himself, Revelation 5:6.

Clothed with a cloud-In token of his high dignity.

And a rainbow upon his head-A lovely token of the divine favour. And yet it is not too glorious for a creature: the woman, Revelation 12:1, is described more glorious still.

And his face as the sun-Nor is this too much for a creature: for all the righteous "shall shine forth as the sun," Matthew 13:43. And his feet as pillars of fire-Bright as flame.

Verse 1. 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.

Verses 1, 2. And — After my former vision, related in the foregoing part of this prophecy, another scene was opened unto me introductory to a further revelation concerning the state of the church and the world. For I saw another mighty angel — Another, different from that mighty angel mentioned Revelation 5:2; yet he was a created angel, for he did not swear by himself; come down from heaven — Or divinely commissioned, verse 6; clothed with a cloud — In token of his high dignity; and a rainbow upon his head — A lovely token of the divine favour, and a symbol of God’s covenant and mercy toward penitent sinners; and his face was as it were the sun — Nor was this too much for a creature, for all the righteous shall shine forth as the sun, Matthew 13:43. Or this might be an emblem of the light of the gospel about to be diffused. And his feet as pillars of fire — Bright and shining as flame. Intimating, perhaps, that the faithful, in the period about to be opened, should suffer persecution, and yet be preserved from the rage of their enemies. And he had in his hand — His left hand, for he swore with his right, verse 6; biblaridion, a little book, different from the biblion, or book, mentioned before: and it was open, that all men might freely read and consider it. It was indeed a codicil to the larger book, and properly cometh under the sixth trumpet, to describe the state of the western church after the description of the state of the eastern: and this is, with good reason, made a separate and distinct prophecy, on account of the importance of the matter, as well as for engaging the greater attention. And he set his right foot upon the sea, and his left on the earth — To show the extent of his power and commission. This angel set his right foot on the sea toward the west, his left on the land toward the east, so that he looked southward. By the earth, says Sir I. Newton, the Jews understood the great continent of Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, or the several parts of Europe: and hence, in this prophecy, the earth and sea he considers as put for the nations of the Greek and Latin empires. In this sense the angel’s putting his right foot on the sea, and his left foot on the earth, will represent him as standing with one foot on Asia, and another on Europe, to signify that the prophecies which he was to reveal would relate to the empires of the east and west.

Verse 1. And I saw another mighty angel come down from heaven. Sir Isaac Newton says, a created angel, because he does not swear by himself. But it must be recollected that Christ assumes different characters in addressing the seven churches, conformably to the mediatorial duties which devolved upon him. He is here represented as being clothed with a cloud, having a rainbow upon his head, his face like the brightness of the sun, and his feet as pillars of fire; all denoting the presence of the deity. Ezekiel 1:28. Revelation 4:3.

1. And—Of the three “woe trumpets,” the first two are given in the last chapter, and the third (being the seventh of the seven trumpets) now remains to be given. But as this is the great historic trumpet, it must be preceded by a grand prelude—a presentation of a World-Angel on the scenes, announcing the wonderful contents of the trumpet, (chap. 10,) and a miniature set of symbols, shadowing in summary its events, Revelation 11:1-13. Then (Revelation 11:14-19) the trumpet sounds, and premonitions are given by heavenly voices of the glorious results to take place under that sounding. The seventh trumpet begins with the first overthrow of antichrist by Christ, Revelation 12:1, and continues through a series of such overthrows until the final judgment at Revelation 20:11. The entire contents of the seventh trumpet are, comprehensively, the world-wide contest between Christ and antichrist, in which the latter is successively overthrown. The symbols under which the oposing sides in the war are presented may be seen in the following CONTRASTS OF THE WAR.

CHRISTIC.

1. The man child, Christ, 12:5.

V. 2. And he had in his hand-His left hand: he swore with his right. He stood with his right foot on the sea, toward the west; his left, on the land, toward the east: so that he looked southward. And so St. John (as Patmos lies near Asia) could conveniently take the book out of his left hand. This sealed book was first in the right hand of him that sat on the throne: thence the Lamb took it, and opened the seals. And now this little book, containing the remainder of the other, is given opened, as it was, to St. John. From this place the Revelation speaks more clearly and less figuratively than before.

And he set his right foot upon the sea-Out of which the first beast was to come.

And his left foot upon the earth-Out of which was to come the second. The sea may betoken Europe; the earth, Asia; the chief theatres of these great things.

Verse 2. A little book open] Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means?

His right foot upon the sea, and his left-on the earth] To show that he had the command of each, and that his power was universal, all things being under his feet.

Verses 1, 2. And — After my former vision, related in the foregoing part of this prophecy, another scene was opened unto me introductory to a further revelation concerning the state of the church and the world. For I saw another mighty angel — Another, different from that mighty angel mentioned Revelation 5:2; yet he was a created angel, for he did not swear by himself; come down from heaven — Or divinely commissioned, verse 6; clothed with a cloud — In token of his high dignity; and a rainbow upon his head — A lovely token of the divine favour, and a symbol of God’s covenant and mercy toward penitent sinners; and his face was as it were the sun — Nor was this too much for a creature, for all the righteous shall shine forth as the sun, Matthew 13:43. Or this might be an emblem of the light of the gospel about to be diffused. And his feet as pillars of fire — Bright and shining as flame. Intimating, perhaps, that the faithful, in the period about to be opened, should suffer persecution, and yet be preserved from the rage of their enemies. And he had in his hand — His left hand, for he swore with his right, verse 6; biblaridion, a little book, different from the biblion, or book, mentioned before: and it was open, that all men might freely read and consider it. It was indeed a codicil to the larger book, and properly cometh under the sixth trumpet, to describe the state of the western church after the description of the state of the eastern: and this is, with good reason, made a separate and distinct prophecy, on account of the importance of the matter, as well as for engaging the greater attention. And he set his right foot upon the sea, and his left on the earth — To show the extent of his power and commission. This angel set his right foot on the sea toward the west, his left on the land toward the east, so that he looked southward. By the earth, says Sir I. Newton, the Jews understood the great continent of Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, or the several parts of Europe: and hence, in this prophecy, the earth and sea he considers as put for the nations of the Greek and Latin empires. In this sense the angel’s putting his right foot on the sea, and his left foot on the earth, will represent him as standing with one foot on Asia, and another on Europe, to signify that the prophecies which he was to reveal would relate to the empires of the east and west.

Ver. 2. He had in his hand a little book open. The parchment unfolded for reading, a book of prophecies which he came to illustrate by their accomplishment. And he set his right foot upon the sea, and his left on the earth, as the Lord of the sea and of the dry land. Elsewhere, the church is described as the foundation, and the fluctuating nations are called “the multitude of the waters.”

2. A little book—In contradistinction to the book of Revelation 5:2, which was the full volumen or roll, which contained the entire prophecies of the apocalypse. From this little book no part of the predictions issue. It is simply a symbol of the seer’s renewed commission, which he swallows to indicate that the prophecy is within, and part of him, body, soul, and spirit. Foot… sea… earth—Each foot stands not upon the “margin” of sea and earth, but the centre of each. Nor are we to narrow the terms, with Dusterdieck and others, to the Mediterranean and Asia Minor. Earth and sea, to the seer, are a vast plain, and the form of the angel is so immense that his feet claim domain of both. He is the World-Angel, proclaiming the world’s destinies. Open—Symbolizing revelation.

2. World-Angel announces that the seventh trumpet’s sounding will finish earthly history, 3-7.

V. 3. And he cried-Uttering the words set down, Revelation 10:6. And while he cried, or was crying-At the same instant. Seven thunders uttered their voices-In distinct words, each after the other. Those who spoke these words were glorious, heavenly powers, whose voice was as the loudest thunder.

Verse 3. Seven thunders] Seven being a number of perfection, it may here mean many, great, loud, and strong peals of thunder, accompanied with distinct voices; but what was said, St. John was not permitted to reveal, Revelation 10:4.

Verses 3, 4. And he cried with a loud voice — Uttering the words recorded verse 6; as when a lion roareth — With a voice strong and awful, as the roar of a lion, signifying, some think, that the gospel would be openly, resolutely, and efficaciously preached and published, in order to effect the subsequent reformation of the church from the errors and superstitions that had now overspread it. And when he had cried — Or, while he was crying, seven thunders uttered their voices — In distinct audible sounds, each after the other, as from the clouds of heaven, and loud as thunder. Doubtless those who spoke these words were glorious heavenly powers. And when the seven thunders had uttered their voices — Having understood the things they expressed; I was about to write — To record what was spoken by them. And I heard a voice from heaven — Doubtless from him who had at first commanded him to write, and who presently commands him to take the book, namely, Jesus Christ, saying, Seal up the things which the seven thunders uttered, and write them not — These are the only things, of all which he heard, that he is commanded to keep secret. So some things peculiarly secret were revealed to the beloved John, besides all the secret things written in this book. And as we know not the subjects of the seven thunders, so neither can we know the reasons for suppressing them. Vitringa indeed, by these seven thunders, understands the seven great croisades, or expeditions of the western Christians for the conquest of the Holy Land, and Daubuz the seven kingdoms which received and established the Protestant reformation by law. On which Dr. Apthorp observes as follows: “As heaven signifies the station of the supreme visible power, which is the political heaven, so thunder is the voice and proclamation of that authority and power, and of its will and laws, implying the obedience of the subjects, and at last overcoming all opposition. The thunders are the symbols of the supreme powers, who established the Reformation in their respective dominions.” But, as Bishop Newton remarks, “Doth it not savour rather of vanity and presumption than of wisdom and knowledge, to pretend to conjecture what they are when the Holy Spirit hath purposely concealed them.” Suffice it that we may know all the contents of the opened book, and of the oath of the angel.

Ver. 3. And he cried with a loud voice, as when a lion roareth. The wrath of a king is as the roaring of a lion; the seven thunders also from the clouds responded in succession to the terror of his words, the thunderbolts of Jehovah to be hurled against his foes.

3. A lion roareth—The most majestic sound sent forth from living nature. But the voice of the representative Angel is at once reverberated by a voice of a diviner tone. Seven thunders has in the Greek the definite article. They are co-ordinate, therefore, with the seven spirits, the seven stars, the seven churches, as a divine symbol. As these thunders are also a voice which uttered unrevealable mysteries, they seem to be the voices of none but the divine Spirit himself. The psalmist says, God thundereth marvellously with his voice. And is it not the true meaning that the lion-like roar of the representative Angel is answered by the loftier roar of God’s own voice? The literal words are: and when he cried, uttered the seven thunders their own voices. That is, the very own voices of the seven thunders were the divine response to the cry. Then as “the seven lamps” are the light, and “the seven eyes” are the omniscience of the Spirit, so “the seven thunders” are the expression of his omnipotence. Seven thunders uttered—On this mysterious passage we suggest: 1. The thunders were the utterances of that Spirit which convinces the world of sin and judgment. 2. As co-ordinate with the seven seals and trumpets, they were, being thunders, far more terrible than either. 3. They must be interpreted in close connexion between the cry of the angel preceding and his oath which follows. They must be a response to the first and be responded to by the latter. The cry was a wail of woe at man’s doom; the thunders might have been a menace of wrath at man’s sin. 4. Hence we understand the Holy Spirit as uttering the demands of absolute justice for sin; describing in terms too deep for human language the guilt of sin, the awfulness of the final sentence and doom, and the demand which absolute justice makes that execution should be immediate. To this the angel-oath responds that judgment, if not immediate, if even long delayed, is sure; for the angel swears that the seventh trumpet shall reach that result.

V. 4. And I heard a voice from heaven-Doubtless from him who had at first commanded him to write, and who presently commands him to take the book; namely, Jesus Christ.

Seal up those things which the seven thunders have uttered, and write them not-These are the only things of all which he heard that he is commanded to keep secret: so something peculiarly secret was revealed to the beloved John, besides all the secrets that are written in this book. At the same time we are prevented from inquiring what it was which these thunders uttered: suffice that we may know all the contents of the opened book, and of the oath of the angel.

Verses 3, 4. And he cried with a loud voice — Uttering the words recorded verse 6; as when a lion roareth — With a voice strong and awful, as the roar of a lion, signifying, some think, that the gospel would be openly, resolutely, and efficaciously preached and published, in order to effect the subsequent reformation of the church from the errors and superstitions that had now overspread it. And when he had cried — Or, while he was crying, seven thunders uttered their voices — In distinct audible sounds, each after the other, as from the clouds of heaven, and loud as thunder. Doubtless those who spoke these words were glorious heavenly powers. And when the seven thunders had uttered their voices — Having understood the things they expressed; I was about to write — To record what was spoken by them. And I heard a voice from heaven — Doubtless from him who had at first commanded him to write, and who presently commands him to take the book, namely, Jesus Christ, saying, Seal up the things which the seven thunders uttered, and write them not — These are the only things, of all which he heard, that he is commanded to keep secret. So some things peculiarly secret were revealed to the beloved John, besides all the secret things written in this book. And as we know not the subjects of the seven thunders, so neither can we know the reasons for suppressing them. Vitringa indeed, by these seven thunders, understands the seven great croisades, or expeditions of the western Christians for the conquest of the Holy Land, and Daubuz the seven kingdoms which received and established the Protestant reformation by law. On which Dr. Apthorp observes as follows: “As heaven signifies the station of the supreme visible power, which is the political heaven, so thunder is the voice and proclamation of that authority and power, and of its will and laws, implying the obedience of the subjects, and at last overcoming all opposition. The thunders are the symbols of the supreme powers, who established the Reformation in their respective dominions.” But, as Bishop Newton remarks, “Doth it not savour rather of vanity and presumption than of wisdom and knowledge, to pretend to conjecture what they are when the Holy Spirit hath purposely concealed them.” Suffice it that we may know all the contents of the opened book, and of the oath of the angel.

Ver. 4. Seal up those things which the seven thunders uttered, and write them not. Daniel was likewise commanded to seal up the vision of the evening and the morning, because it was for many days: Daniel 8:26. St. Paul, speaking of the Man of sin, says with great delicacy, “Only he [the Roman power] that now letteth, will let, until he be taken out of the way. Then shall that wicked One be revealed, whom the Lord shall consume.” 2 Thessalonians 2:7, 8. Nevertheless, the secret of the Lord is with those that fear him. Paul, and the other apostles, had a perfect idea of the burning of Jerusalem, and of the dispersion of the jews. To guess at those seven thunderbolts is too assuming in short-sighted mortals: conjectures are irrelevant.

4. About to write—A phrase which suggests that the apostle was immediate reporter and recorder of all he heard and saw. A voice from heaven—One of the monitory directions occurring along the course of the apocalyptic movements. The thunders were God’s prophetic voice; these were divine directions for the panorama. Seal up… write them not—As if the blank space were really contained in the seer’s scroll, and could there be sealed even though by him unwritten.

The seer seems about, in his simplicity, to undertake an impossible task; namely, to translate the uttered meanings of the thunders into human words. If the full import of death, judgment, and eternity could come upon our souls it would be too much for us; we would be struck by it to the earth, as Saul of Tarsus was overthrown. Only by divine mental exaltation could John receive the uttered conceptions; and when obedience induces him to purpose the writing, divine wisdom excuses and peremptorily forbids the attempt.

V. 5. And the angel-This manifestation of things to come under the trumpet of the seventh angel hath a twofold introduction: first, the angel speaks for God, Revelation 10:7; then Christ speaks for himself, Revelation 11:3. The angel appeals to the prophets of former times; Christ, to his own two witnesses.

Whom I saw standing upon the earth and upon the sea, lifted up his right hand toward heaven-As yet the dragon was in heaven. When he is cast thence he brings the third and most dreadful woe on the earth and sea: so that it seems as if there would be no end of calamities. Therefore the angel comprises, in his posture and in his oath, both heaven, sea, and earth, and makes on the part of the eternal God and almighty Creator, a solemn protestation, that he will assert his kingly authority against all his enemies. He lifted up his right hand toward heaven-The angel in Daniel, Daniel 12:7, (not improbably the same angel,) lifted up both his hands.

Verse 5. Lifted up his hand to heaven] As one making an appeal to the supreme Being.

Verses 5-7. And the angel, &c. — But though I was not allowed to reveal what the seven thunders had uttered, yet the angel proceeded to give a further revelation of the dispensations of Divine Providence toward the world and the church in general; and, to confirm the truth and certainty of his revelation, he took his oath in the most solemn manner: he lifted up his hand to heaven, and sware by Him that liveth for ever and ever — By the eternal God, before whom a thousand years are but as a day is with us; who created the heaven, the earth, the sea, &c. — And consequently has the sovereign power over all; therefore all his enemies, though they rage a while on the earth and on the sea, yet must give place to him: That there should be time no longer — Greek, oti cronov ouk estai eti, that the time shall not be yet; (so Lowman and Bishop Newton understand it;) that is, that the lime of the glorious state of the church, though sure to take place in its due time, should not be yet; but in the days of the voice of the seventh angel — Who was yet to sound; the mystery of God — In his providence toward his church; should be finished — Or completed. The mystery of God is his counsel or design, which begins in the present conversion and happiness of man on earth, will terminate in diffusing that felicity over all the world, and will complete it in a state of immortality; as he hath declared — Wv euhggelise, according to the good news which he hath published; to his servants the prophets — And then the glorious state of the church should be no longer delayed. So long as the third wo remains on the earth and the sea, the mystery of God is not fulfilled. And the angel’s declaration that it shall be fulfilled, confirmed by a solemn oath, is made peculiarly for the consolation of holy men, who are afflicted under that wo. Indeed the wrath of God must be first fulfilled by the pouring out of the vials, and then comes the joyful fulfilling of the mystery of God.

Ver. 5, 6. And the angel — lifted up his hand to heaven; the attitude of swearing among all nations. Psalm 63:4. He swore by him that liveth for ever and ever, who created heaven, the earth, and the seas, that time should be no longer; that he would bear no longer with the fourth monarchy, the bloody and idolatrous Rome, as described by the prophet in three distinct visions. Daniel 2:40-45. 7:23. 8:23-26. Now, as the Messiah was pleased to uplift the curtains of the future to the beloved Daniel, and after showing him the wars and afflictions of the church for more than a thousand years, it was proper that the same angel of the covenant, the Lord Christ, should come again, and confirm the truth of prophecy by a dissolution of this fourth empire, and break off the clay which gave shape and figure to the ten iron toes of the image, and then divide his empire into ten kingdoms. Thus would he cheer the saints with the assurance, that in the midst of those wars and desolations, “the God of heaven would set up an everlasting kingdom, which should not be left to other people.”

Nor should it escape remark, that while the false prophets in Judah were auguring eternal glory to their temple, and Jeremiah was denouncing its ruin: so now, while all the poets were flattering Rome with an uninterrupted succession of glory, this great Angel of the church was repeating his oath, that the time of the Roman power should be no longer. Daniel 12:7.

Hæc erit æternæ series ab origine Romæ.

Martial burns incense at the same shrine, calling Rome an earthly goddess, and promising her perpetuity of glory.

Terrarum DEA, gentiumque Roma,

Cui par est nihil, et nihil secundum.

Epigr. lib. 12. ep. 8.

I am quite surprised at Mr. Lowman’s translation of the Greek, “that the time shall not be yet!” I can find no version, nor gloss, that supports such a reading. It diverts the oath from the dissolution of the fourth empire, to the establishment of the fifth monarchy, the kingdom of Christ.

5, 6. Hand to heaven—The angel in Daniel 12:7 swore with both hands uplifted: in Genesis 14:22, Deuteronomy 32:40, and Ezekiel 20:5, 6, and here, with but one hand upraised. Who created… therein—The oath of God’s representative World-Angel fittingly ranges over the wide creation. Time no longer—Our English translators seem to have understood the Angel as announcing the close of sublunary time. And that would make good sense, for he really does announce the judgment day. But the antithesis which that supposes between the terms time and eternity, seems not to exist in New Testament language. The real meaning is, that no delay or protracted time should intervene between the terminus of the sounding of the seventh trumpet and the judgment day. The consummation should, without delay, take place in the days of its sounding.

Dusterdieck, indeed, remarks that the trumpet is not supposed to be sounding during the whole period that its events are transpiring. Like the opened seal, the trumpet momentarily announces a new series of events. That, if true, affects no interpretation. The days of the voice would then be the period the announcing voice indicates. Yet it may be said, that as the seal remained open through its whole period, so the trumpet remained sounding. The trumpets, too, in the ancient temple service were not mere announcers, but a continuous music; and the trumpets at Jericho continued their regular blowing until the city “fell down flat.” So in the days of the voice of the seventh angel shall the mystery be complete; and forthwith, the judgment day shall reveal it.

V. 6. And sware-The six preceding trumpets pass without any such solemnity. It is the trumpet of the seventh angel alone which is confirmed by so high an oath.

By him that liveth for ever and ever-Before whom a thousand years are but a day.

Who created the heaven, the earth, the sea, and the things that are therein-And, consequently, has the sovereign power over all: therefore, all his enemies, though they rage a while in heaven, on the sea, and on the earth, yet must give place to him.

That there shall be no more a time-"But in the days of the voice of the seventh angel, the mystery of God shall be fulfilled:" that is, a time, a chronos, shall not expire before that mystery is fulfilled. A chronos (1111 years) will nearly pass before then, but not quite. The period, then, which we may term a non-chronos (not a whole time) must be a little, and not much, shorter than this. The non-chronos here mentioned seems to begin in the year 800, (when Charles the Great instituted in the west a new line of emperors, or of "many kings,") to end in the year 1836; and to contain, among other things, the "short time" of the third woe, the "three times and a half" of the woman in the wilderness, and the "duration" of the beast.

Verse 6. By him that liveth for ever and ever] The eternal, self-existent Jehovah, the Maker of all things.

That there should be time no longer] That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.

Verses 5-7. And the angel, &c. — But though I was not allowed to reveal what the seven thunders had uttered, yet the angel proceeded to give a further revelation of the dispensations of Divine Providence toward the world and the church in general; and, to confirm the truth and certainty of his revelation, he took his oath in the most solemn manner: he lifted up his hand to heaven, and sware by Him that liveth for ever and ever — By the eternal God, before whom a thousand years are but as a day is with us; who created the heaven, the earth, the sea, &c. — And consequently has the sovereign power over all; therefore all his enemies, though they rage a while on the earth and on the sea, yet must give place to him: That there should be time no longer — Greek, oti cronov ouk estai eti, that the time shall not be yet; (so Lowman and Bishop Newton understand it;) that is, that the lime of the glorious state of the church, though sure to take place in its due time, should not be yet; but in the days of the voice of the seventh angel — Who was yet to sound; the mystery of God — In his providence toward his church; should be finished — Or completed. The mystery of God is his counsel or design, which begins in the present conversion and happiness of man on earth, will terminate in diffusing that felicity over all the world, and will complete it in a state of immortality; as he hath declared — Wv euhggelise, according to the good news which he hath published; to his servants the prophets — And then the glorious state of the church should be no longer delayed. So long as the third wo remains on the earth and the sea, the mystery of God is not fulfilled. And the angel’s declaration that it shall be fulfilled, confirmed by a solemn oath, is made peculiarly for the consolation of holy men, who are afflicted under that wo. Indeed the wrath of God must be first fulfilled by the pouring out of the vials, and then comes the joyful fulfilling of the mystery of God.

Ver. 5, 6. And the angel — lifted up his hand to heaven; the attitude of swearing among all nations. Psalm 63:4. He swore by him that liveth for ever and ever, who created heaven, the earth, and the seas, that time should be no longer; that he would bear no longer with the fourth monarchy, the bloody and idolatrous Rome, as described by the prophet in three distinct visions. Daniel 2:40-45. 7:23. 8:23-26. Now, as the Messiah was pleased to uplift the curtains of the future to the beloved Daniel, and after showing him the wars and afflictions of the church for more than a thousand years, it was proper that the same angel of the covenant, the Lord Christ, should come again, and confirm the truth of prophecy by a dissolution of this fourth empire, and break off the clay which gave shape and figure to the ten iron toes of the image, and then divide his empire into ten kingdoms. Thus would he cheer the saints with the assurance, that in the midst of those wars and desolations, “the God of heaven would set up an everlasting kingdom, which should not be left to other people.”

Nor should it escape remark, that while the false prophets in Judah were auguring eternal glory to their temple, and Jeremiah was denouncing its ruin: so now, while all the poets were flattering Rome with an uninterrupted succession of glory, this great Angel of the church was repeating his oath, that the time of the Roman power should be no longer. Daniel 12:7.

Hæc erit æternæ series ab origine Romæ.

Martial burns incense at the same shrine, calling Rome an earthly goddess, and promising her perpetuity of glory.

Terrarum DEA, gentiumque Roma,

Cui par est nihil, et nihil secundum.

Epigr. lib. 12. ep. 8.

I am quite surprised at Mr. Lowman’s translation of the Greek, “that the time shall not be yet!” I can find no version, nor gloss, that supports such a reading. It diverts the oath from the dissolution of the fourth empire, to the establishment of the fifth monarchy, the kingdom of Christ.

5, 6. Hand to heaven—The angel in Daniel 12:7 swore with both hands uplifted: in Genesis 14:22, Deuteronomy 32:40, and Ezekiel 20:5, 6, and here, with but one hand upraised. Who created… therein—The oath of God’s representative World-Angel fittingly ranges over the wide creation. Time no longer—Our English translators seem to have understood the Angel as announcing the close of sublunary time. And that would make good sense, for he really does announce the judgment day. But the antithesis which that supposes between the terms time and eternity, seems not to exist in New Testament language. The real meaning is, that no delay or protracted time should intervene between the terminus of the sounding of the seventh trumpet and the judgment day. The consummation should, without delay, take place in the days of its sounding.

Dusterdieck, indeed, remarks that the trumpet is not supposed to be sounding during the whole period that its events are transpiring. Like the opened seal, the trumpet momentarily announces a new series of events. That, if true, affects no interpretation. The days of the voice would then be the period the announcing voice indicates. Yet it may be said, that as the seal remained open through its whole period, so the trumpet remained sounding. The trumpets, too, in the ancient temple service were not mere announcers, but a continuous music; and the trumpets at Jericho continued their regular blowing until the city “fell down flat.” So in the days of the voice of the seventh angel shall the mystery be complete; and forthwith, the judgment day shall reveal it.

V. 7. But in the days of the voice of the seventh angel-Who sounded not only at the beginning of those days, but from the beginning to the end. The mystery of God shall be fulfilled-It is said, Revelation 17:17, "The word of God shall be fulfilled." The word of God is fulfilled by the destruction of the beast; the mystery, by the removal of the dragon. But these great events are so near together, that they are here mentioned as one. The beginning of them is in heaven, as soon as the seventh trumpet sounds; the end is on the earth and the sea. So long as the third woe remains on the earth and the sea, the mystery of God is not fulfilled. And the angel's swearing is peculiarly for the comfort of holy men, who are afflicted under that woe. Indeed the wrath of God must be first fulfilled, by the pouring out of the phials: and then comes the joyful fulfilling of the mystery of God.

As he hath declared to his servants the prophets-The accomplishment exactly answering the prediction. The ancient prophecies relate partly to that grand period, from the birth of Christ to the destruction of Jerusalem; partly to the time of the seventh angel, wherein they will be fully accomplished. To the seventh trumpet belongs all that occurs from Revelation 11:15-22:5. And the third woe, which takes place under the same, properly stands, Revelation 12:12; 13:1-18.

Verse 7. The mystery of God should be finished] What this mystery refers to who knows? Nor have we more knowledge concerning the sounding of the seventh angel. On these points there is little agreement among learned men. Whether it mean the destruction of Jerusalem, or the destruction of the papal power, or something else, we know not. And yet with what confidence do men speak of the meaning of these hidden things! Declared to his servants the prophets.] It is most likely, therefore, that this trumpet belongs to the Jewish state.

Verses 5-7. And the angel, &c. — But though I was not allowed to reveal what the seven thunders had uttered, yet the angel proceeded to give a further revelation of the dispensations of Divine Providence toward the world and the church in general; and, to confirm the truth and certainty of his revelation, he took his oath in the most solemn manner: he lifted up his hand to heaven, and sware by Him that liveth for ever and ever — By the eternal God, before whom a thousand years are but as a day is with us; who created the heaven, the earth, the sea, &c. — And consequently has the sovereign power over all; therefore all his enemies, though they rage a while on the earth and on the sea, yet must give place to him: That there should be time no longer — Greek, oti cronov ouk estai eti, that the time shall not be yet; (so Lowman and Bishop Newton understand it;) that is, that the lime of the glorious state of the church, though sure to take place in its due time, should not be yet; but in the days of the voice of the seventh angel — Who was yet to sound; the mystery of God — In his providence toward his church; should be finished — Or completed. The mystery of God is his counsel or design, which begins in the present conversion and happiness of man on earth, will terminate in diffusing that felicity over all the world, and will complete it in a state of immortality; as he hath declared — Wv euhggelise, according to the good news which he hath published; to his servants the prophets — And then the glorious state of the church should be no longer delayed. So long as the third wo remains on the earth and the sea, the mystery of God is not fulfilled. And the angel’s declaration that it shall be fulfilled, confirmed by a solemn oath, is made peculiarly for the consolation of holy men, who are afflicted under that wo. Indeed the wrath of God must be first fulfilled by the pouring out of the vials, and then comes the joyful fulfilling of the mystery of God.

7. When he shall begin to sound—Rather, whenever he is about to sound; whensoever that sounding shall take place, and how long soever it may continue. Alford and other premillennialists deny that otan, when, here means whenever, and insist that the mystery is finished when the trumpet begins to blow. Which, in the fact, is not true; for the dragon and beast commence their career at that point. That Alford’s Greek is at fault Mr. Glasgow clearly shows. Robinson’s New Testament Lexicon thus defines ‘Otan: “When, with the accessory idea of uncertainty, possibility, i.q., whensoever, if ever, in case that, so often as.” On the other hand, ote signifies more strictly when, as when an actual event truly takes place. We render the oath as follows: That there should be delay no further, but in the days of the voice of the seventh angel, whenever he is about to sound, the mystery of God shall have been finished. The antithesis lies between the further delay, and the closing with the close of the trumpet period.

The purpose of the oath is to express, not the immediacy of the second advent, but its surety. The absolute justice demanded by the seven thunders, however slow, is certain. This slowness appears in the deliberate phrases in the days, whenever, and mellei, is about to, wrongly translated shall begin. Yet sure as that trumpet shall sound it shall be followed by no delay, for the mystery is closed, and the case is made up for final judgment. Mystery of God—In his plan of retribution to the righteous and the wicked. Perhaps there is a slight reference to the mystery as uttered by the seven thunders and sealed up by divine command, as above recorded. Prophets—The mysteries of divine judgment are the burden of prophecy from Enoch to John.

3. The third prophetic commission bestowed on St. John, 8-11.

V. 8. And-what follows from Revelation 11:8-13, runs parallel with the oath of the angel, and with "the fulfilling of the mystery of God," as it follows under the trumpet of the seventh angel; what is said, Revelation 11:11, concerning St. John's "prophesying again," is unfolded immediately after; what is said, Revelation 11:7, concerning "the fulfilling the mystery of God," is unfolded, Revelation 11:15-19, and in the following chapters.

Verse 8. Take the little book which is open] Learn from this angel what should be published to the world.

Verses 8-10. And the voice said, Go up to the angel standing upon the sea and the earth, and take the little book which is open — To signify that its contents were not to be kept secret like those of the seven thunders, but revealed for the instruction, direction, encouragement, or warning of mankind, as well as those of the larger book; for it was a kind of second prophecy added to the former, and as it concerned kings and nations, so it was to be made public for their use and information. And I went unto the angel — As I was directed; and said — With boldness, in consequence of the divine command; Give me the little book. And he said, Take it, and eat it up — As Ezekiel did that which was shown to him upon a like occasion; that is, consider its contents carefully, and digest them well in thy mind: and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey — The knowledge of future things was, at first, pleasant, but the sad contents of the little book afterward filled his soul with sorrow. As this prophecy was to reveal the providences of God during the period of the seventh trumpet, in which, as there was a revelation of great opposition to true religion, and persecution of the faithful professors of it, so was there also a revelation of divine protection during the time of trial, and of a sure accomplishment of the promises concerning the glorious and happy state of the church in the end. The consideration of such a dispensation of Providence might well occasion a mixture of joy and grief in the apostle’s mind, as it must do in the minds of all who understand and reflect upon it.

Ver. 8-10. The little book — take and eat it up. Let the prophecies and the promises be the food of thy soul by day, and thy meditation by night. Love the holy scriptures, as Jerome says, and wisdom will love thee. It shall be sweet in thy mouth as the delicious fruits of the tree of life. But bitter in thy belly [stomach] when called to prophesy in sackcloth, and fight with the horned lamb. Surely no scientific man would translate koilia, and ˆcb beten, Ezekiel 3:3, by any word but that of stomach, where the food is received.

8. The object of the appearance of the commissioning angel to John now becomes apparent. It is to give him HIS THIRD COMMISSION to unfold to the world the prophetic volumen which the angel’s utterances have indicated. The voice which I heard, in verse 4. Go—The seer is standing on the plane of vision, note 5:14; the angel’s feet are on the lower ground of earth and sea. It might be easy for him to move to the level of the angel’s hand, and take the little book.

V. 9. Eat it up-The like was commanded to Ezekiel. This was an emblem of thoroughly considering and digesting it.

And it will make thy belly bitter, but it will be sweet as honey in thy mouth-The sweetness betokens the many good things which follow, Revelation 11:1, 15, &c.; the bitterness, the evils which succeed under the third woe.

Verse 9. Take it, and eat it up] Fully comprehend its meaning; study it thoroughly.

Verses 8-10. And the voice said, Go up to the angel standing upon the sea and the earth, and take the little book which is open — To signify that its contents were not to be kept secret like those of the seven thunders, but revealed for the instruction, direction, encouragement, or warning of mankind, as well as those of the larger book; for it was a kind of second prophecy added to the former, and as it concerned kings and nations, so it was to be made public for their use and information. And I went unto the angel — As I was directed; and said — With boldness, in consequence of the divine command; Give me the little book. And he said, Take it, and eat it up — As Ezekiel did that which was shown to him upon a like occasion; that is, consider its contents carefully, and digest them well in thy mind: and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey — The knowledge of future things was, at first, pleasant, but the sad contents of the little book afterward filled his soul with sorrow. As this prophecy was to reveal the providences of God during the period of the seventh trumpet, in which, as there was a revelation of great opposition to true religion, and persecution of the faithful professors of it, so was there also a revelation of divine protection during the time of trial, and of a sure accomplishment of the promises concerning the glorious and happy state of the church in the end. The consideration of such a dispensation of Providence might well occasion a mixture of joy and grief in the apostle’s mind, as it must do in the minds of all who understand and reflect upon it.

Ver. 8-10. The little book — take and eat it up. Let the prophecies and the promises be the food of thy soul by day, and thy meditation by night. Love the holy scriptures, as Jerome says, and wisdom will love thee. It shall be sweet in thy mouth as the delicious fruits of the tree of life. But bitter in thy belly [stomach] when called to prophesy in sackcloth, and fight with the horned lamb. Surely no scientific man would translate koilia, and ˆcb beten, Ezekiel 3:3, by any word but that of stomach, where the food is received.

9. Eat it up—Receive it within thee, and assimilate within and to thyself. Be impregnated with the prophetic power, as the great final seer of the New Testament.

Verse 10. It was in my mouth sweet as honey] There was in it some pleasing, some unpleasing, intelligence. I read of the consolations and protection of the true worshippers of God, and did rejoice; I read of the persecutions of the Church, and was distressed.

Verses 8-10. And the voice said, Go up to the angel standing upon the sea and the earth, and take the little book which is open — To signify that its contents were not to be kept secret like those of the seven thunders, but revealed for the instruction, direction, encouragement, or warning of mankind, as well as those of the larger book; for it was a kind of second prophecy added to the former, and as it concerned kings and nations, so it was to be made public for their use and information. And I went unto the angel — As I was directed; and said — With boldness, in consequence of the divine command; Give me the little book. And he said, Take it, and eat it up — As Ezekiel did that which was shown to him upon a like occasion; that is, consider its contents carefully, and digest them well in thy mind: and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey — The knowledge of future things was, at first, pleasant, but the sad contents of the little book afterward filled his soul with sorrow. As this prophecy was to reveal the providences of God during the period of the seventh trumpet, in which, as there was a revelation of great opposition to true religion, and persecution of the faithful professors of it, so was there also a revelation of divine protection during the time of trial, and of a sure accomplishment of the promises concerning the glorious and happy state of the church in the end. The consideration of such a dispensation of Providence might well occasion a mixture of joy and grief in the apostle’s mind, as it must do in the minds of all who understand and reflect upon it.

Ver. 8-10. The little book — take and eat it up. Let the prophecies and the promises be the food of thy soul by day, and thy meditation by night. Love the holy scriptures, as Jerome says, and wisdom will love thee. It shall be sweet in thy mouth as the delicious fruits of the tree of life. But bitter in thy belly [stomach] when called to prophesy in sackcloth, and fight with the horned lamb. Surely no scientific man would translate koilia, and ˆcb beten, Ezekiel 3:3, by any word but that of stomach, where the food is received.

10. In my mouth sweet—Since it is sweet to possess the prophetic gift in the mouth. In my belly bitter—From the bitterness of the scenes and events which the prophetic gift discloses in the future. Gratifying and honourable was the prophetic office; painful and trying its exercise among men.

V. 11. Thou must prophesy again-Of the mystery of God; of which the ancient prophets had prophesied before. And he did prophesy, by "measuring the temple," Revelation 11:1; as a prophecy may be delivered either by words or actions.

Concerning people, and nations, and tongues, and many kings-The people, nations, and tongues are contemporary; but the kings, being many, succeed one another. These kings are not mentioned for their own sake, but with a view to the "holy city," Revelation 11:2. Here is a reference to the great kingdoms in Spain, England, Italy, &c., which arose from the eighth century; or at least underwent a considerable change, as France and Germany in particular; to the Christian, afterward Turkish, empire in the east; and especially to the various potentates, who have successively reigned at or over Jerusalem, and do now, at least titularly, reign over it.

Verse 11. Thou must prophesy again] Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general. THE reader will find, on comparing this chapter with Daniel 8:1-27; 12:1-13, and Ezekiel 2:1-3:27, that there are several things similar in both; and the writer of the Apocalypse appears to keep these two prophets continually in view. I must once more say that I do not understand these prophecies, therefore I do not take upon me to explain them. I see with regret how many learned men have mistaken their way here. Commentators, and even some of the most modern, have strangely trifled in these solemn things; all trumpets, vials, woes, &c., are perfectly easy to them; yet from their descriptions, none get wise either to common sense or to the things that make for their peace.

On the same ground I cannot admit the interpretation that is given of the word cronov, translated time in Revelation 10:6, which some have construed into an artificial period of 1,111 years, which they term chronos; hence we have the chronos, half-chronos, and non-chronos. Bengel has said much on these points, but to very little purpose; the word in the above place seems to signify delay simply, and probably refers to the long-suffering of God being ended in reference to Jerusalem; for I all along take for probable that this book was written previously to the destruction of that city.

REVELATION

Verse 11. And he said — Thou hast not yet finished the whole of thy work, in what thou hast already recorded of the visions of the Lord: but thou must again prophesy before, or to, many peoples and nations, &c. — Mede infers from hence, that the apostle is about to go over the same period of time that he had before been discoursing of, giving an account of the state of the church as he had just done of the state of the empire. But the new descriptions and new events to which the subsequent prophecies refer, that are introduced here, and which constitute the following chapters, are sufficient, without any peculiarity of interpretation, to justify the expression, Thou must prophesy again. Besides, as Bishop Newton observes, if the prophecy begin here again anew, the subject be resumed from the beginning, and all that follows be contained in the little book, then the little book contains more matter than the larger book; and part of the sealed book is made part of the open book, which is contrary to the regularity and order of the Apocalypse, and in a great measure destroys the beauty and symmetry of the different parts: for it is evident and undeniable that the seventh trumpet is the seventh part of the seventh seal, as the seventh seal is the seventh part of the sealed book, and consequently can be no part of the little open book, which ends, as we shall see, with the sixth trumpet, and immediately before the sounding of the seventh.

Ver. 11. He said unto me, Thou must prophesy again before many peoples and nations. The fall of the old empire and the rise of the new kingdoms must not interrupt the ministry, how much soever it may be inconvenienced by the catastrophes of war. Christianity will conquer the conquering Goths, and make them the best of christians. Tell thy successors to be strong in the Lord, and that all the barbarians of the north will be converted, and build churches and temples surpassing in architecture the pride of the Greeks. This amiable philosophy will soften their ferocious manners, and in the latter day, cause wars to cease to the ends of the earth.

11. He said—Alford prefers the reading they say: the meaning is the same. The direction, as in ver. 8, was divine. And the plural divine Unanimity from which John receives the commission seems to confirm the thought that it comes from the Trinitarian Unity. Again—As over against the entire previous apocalypse. He had, instrumentally, prophesied through the seven-church cycle, the seven-seal cycle, and six of the trumpet-cycle. But so all-comprehending is this SEVENTH TRUMPET that a fresh order is given to commence again. Before—See note on Revelation 22:16. The grandeur of the audience before which he was to prophesy is now unfolded. Not in person, but in the record, he is to be a world-wide and world-long prophet. Many peoples—That prophecy should be heard among many unorganized peoples; be accepted by many organized and powerful nations; be translated into many tongues; and rule in power over many kings. And the number four expresses the earth-wide extent of his prophetic office. How wonderfully have the terms of this commission been fulfilled! For it is plain that the prophecy refers not to oral utterance, but to the written record which the seer was now in the process of preparing. And wonderful is the fulfilment of this four-fold extension, in the spreading of this prophecy in our own day to the four great quarters of the globe.