Tyndale Open Study NotesRevelation 10

This interlude between the sixth and seventh trumpets has two parts:

1. the seven thunders and the small scroll (Revelation 10:1–11), and

2. the two witnesses (Revelation 11:1–13).

The interlude ends with the announcement that the second terror is over (Revelation 11:14).

another mighty angel (see Revelation 5:2; 7:2; compare 1:12–16): This angel looks like the large bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before an earthquake toppled it in the late 200s BC. The statue was still broken when John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios.

The angel was surrounded by a cloud, suggesting he was larger than the Rhodes statue and, by implication, all idols.

The rainbow over his head reminds us that the enthroned God is encircled by a rainbow (Revelation 4:3), a biblical symbol of God’s covenant with humanity (Genesis 9:8–17).

• Although the scroll is small, it is still very important. It reveals a small but critical part of God’s purposes for events that will happen before eternity begins.

• he cried out in a loud voice: Compare Job 37:2–5; Psalm 18:13; Psalm 29:3–4.

Revelation shows God's plans for the world but keeps the mystery of his ways. The martyrs did not get an immediate answer to their cries (Revelation 6:10). The meaning of the seventh seal remains silent (Revelation 8:1). Here, the seven thunders are kept secret (compare Daniel 12:9).

• Raising the right hand is common for taking an oath today, but it is rare in the Bible (compare Genesis 14:22; 24:9; Daniel 12:7).

• When making an oath, Jews were careful not to use God’s name lightly (see Exodus 20:7). Jesus also corrected people who made oaths without sincerity (see Matthew 5:33–37; 23:16–22). When God made an oath, he used his own name, because there is no higher authority (see Genesis 22:16; Psalm 89:35–36; Jeremiah 22:5; Hebrews 6:13–18).

• he begins to sound his trumpet: See 1 Corinthians 15:51–54; 1 Thessalonians 4:16.

• God's mysterious plan for the world is not a surprise. The prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1–3, 10–11; Amos 5:18–20; Zephaniah 1:14–18).

As in Ezekiel's experience, the scroll tasted sweet in the mouth (Ezekiel 3:1–3; see Jeremiah 15:16; see also Psalms 19:10; 119:103). The future experiences for God's people would be sweet, including the victory of God's plan and the vindication of his people. John's bitter stomach is similar to the effects of Ezekiel's tough message for Israel (Ezekiel 3:8–9). The process of fulfilling God's plan involves hardship.

Unlike Ezekiel, who prophesied only for Israel, John must prophesy about (or against) all the people of the world. There is debate about whether "about" or "against" is the best translation. "About" allows for both promise and judgment (see both in Revelation 21:24–27).