Revelation Chapter 10 verse 1 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 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 Revelation 7. 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 here Revelation 10. and Revelation 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. Revelation 9. 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 (Revelation 7:2). He is probably another angel as distinguished from the sixth angel (Revelation 9:13). There is not sufficient reason for supposing 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. Revelation 1:13; Revelation 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. Exodus 16:10; Luke 21:27; Revelation 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 (Exodus 34:29, 30).

Ellicott's Commentary

Ellicott's Commentary for English ReadersFIRST SCENE OF THE INTERPOSED VISION.(1, 2) And I saw . . .--Translate, And I saw another mighty angel descending out of the heaven, clothed with a cloud, and the (not "a") rainbow upon his head, and his face as the sun, and his feet as pillars of fire, and having in his hand a little book (or, roll) open. Many have thought that this angel can be none other than Christ Himself. It must be acknowledged that the description is such that we might well hesitate to apply it to any but our Lord; but, nevertheless, the words, "another mighty angel," afford serious difficulty. Our Lord might indeed appear as an angel, but it is scarcely conceivable that He would be called "another mighty angel:" an expression which seems to associate this angel with those others who have taken part in these visions. Remembering this, we must separate from our thoughts the idea of personal angelic beings. Such are employed by God, but in the mechanism of these visions the angels are not necessarily such, any more than the stars are literal stars: they are typical, representative angels, as we speak of the Angel of Peace, the Angel of War; so we have the Angels of Time, of Death, of Life, as in the Apocalypse. The angel here, even if he does not represent Christ Himself, descends with the evidences of Christ's power. He comes to remind the secret ones of God that Christ is with them always, and that He will not hide His commandments from those who are living as strangers and pilgrims upon earth (Psalm 119:19; 1Peter 2:11); for he bears a little book open in his hand. The value of this vision is best seen by calling to mind the vision of the Fifth Trumpet. There, for the first time, the plagues seemed to gather supernatural power: the key of the abyss was given to the star that fell, and the locust host were led by the angel of the abyss. As an answer to this comes this angel, bearing the witnesses of Christ's power. When the troubles come that darken and confuse, the messenger from heaven will come to give light, teaching, and strength to the faithful--so does this angel first give assurance of the power of Christ. He comes clothed with a cloud, the token always of the Divine Presence (Exodus 13:21; Ezekiel 1:4; Matthew 17:5; Acts 1:9). The, not "a" rainbow, but the rainbow (i.e., the rainbow of Revelation 4:3), the token of covenant and of love, glowed round his head; his face, like Moses', had caught the unutterable light, the sun-like light of Christ's presence (Revelation 1:16); and his feet were like pillars of fire to tread the earth, strong in the power of purification and judgment. Some call this the Angel of Time, because of his utterance in Revelation 10:6; but is it not rather the typical representative of the Angel of the New Testament, coming with the tokens of covenant truth, and power and love? He had in his hand a little book open. Our memories are carried back to the other book, or roll, displayed in Revelation 5:1-5, and two contrasts strike us: that roll, or book, was sealed, and none were found worthy to open it; this book is open--that book was larger; this one being described as a small book. Do these contrasts help us to the meaning? One thing they seem to tell us: the book contains none of those secret things which were the contents of the former book. The closed, sealed book pointed to the hidden springs of future history; this points to what is open to all. That book was comparatively large, and tilled with writing, as the visions of oncoming history were great; this book is small, and contains what all may master. These considerations forbid the idea that the book is a repetition in brief of what was in the sealed book, "or that it was the revelation of some remaining prophecies," or of some "portion or section of prophecy." The vision is a representation that he who comes armed with the witnesses of Christ's presence comes also with that ever open proclamation of God's love and righteousness. The little open book is that gospel which is the sword of the Spirit, the weapon of the Church, that Word of God open to all, hidden only from those whom the god of this world hath blinded. The fallen powers may bear the key and let loose darkening clouds of confused thought and unworthy teaching; the outer courts of the Church may be overcast: but unto the upright there ariseth light in the darkness, and God's Word has risen with new light and power upon the bewilderments and glooms of the age. "Three books are associated in the Apocalypse. The first is the book of the course of this world (Revelation 5:1); . . . the last is the Book of Life (Revelation 20:15; Revelation 21:27): between these two comes" another book, which is the link between the other two, the ever open book of God's promises and the witness of God's righteousness and power. Elliott regarded this little roll as the Bible opened anew to mankind at the period of the Reformation. The period affords many magnificent illustrations of the vision, but it does not exhaust its truth, since in every age the reverent study of the Word of God has given freshness and strength to forgotten truths, and has saved men from the bondage of traditional notions. From among such students have arisen God's witnesses. . . .