Seventh-day Adventist Bible CommentaryRevelation 10

I saw. See on chs. 1:1; 4:1. Chapters 10:1 to 11:14 constitute a parenthesis between the sixth and seventh trumpets. This parenthesis is similar to that of ch. 7, which comes between the sixth and seventh seals. Another mighty angel. That is, in addition to the angels who had earlier appeared. He is apparently distinct from the angels who hold the four winds (ch. 7:1), from those with the seven trumpets (ch. 8:2), from the angel at the altar (ch. 8:3), and from those in the river Euphrates (ch. 9:14). This angel may be identified as Christ (see EGW Supplementary Material on ch. 10:1–11). Here, as Lord of history, he makes the proclamation of v. 6. Come down from heaven. Although the focus of the vision is now upon a heavenly being, its locale is still the earth. Clothed. Gr. periballō, “to throw about,” “to envelop,” “to clothe.” The angel is seen enveloped in a cloud. The Scriptures frequently associate clouds with appearances of Christ (see Dan. 7:13; Acts 1:9; Rev. 1:7; 14:14; cf. Ps. 104:3; 1 Thess. 4:17). Rainbow. Compare Rev. 4:3; Eze. 1:26–28. The angel’s face, “as it were the sun,” shining through the cloud with which he is enveloped may be thought of as the occasion for the rainbow. Compare on Gen. 1:12, 13. As it were the sun. Compare the description of Christ in ch. 1:16. Feet. To compare feet to pillars appears incongruous, but the word “feet” (podes) is doubtless used here in the sense of the lower extremities, the legs and feet, which are likened to pillars of fire ( cf. of S. Sol. 5:15; cf. on Eze. 1:7). Pillars of fire. Compare the description of the feet of Christ in ch. 1:15.

Ellen G. White

In his hand. Compare the symbolism of Eze. 2:9. A little book. Gr. biblaridion, “a little scroll.” In the NT biblaridion appears only in the present chapter. As contrasted with the scroll (biblion) in the hand of God in ch. 5:1, this little scroll is distinctly smaller. Compare the symbolism of Eze. 2:9. Open. The Greek implies that the book has been opened and still is open. By contrast, the previous scroll was sealed with seven seals (ch. 5:1). Daniel had been instructed to “shut up the words, and seal the book, even to the time of the end” (ch. 12:4). This admonition applies particularly to the part of Daniel’s prophecies that deals with the last days (see on ch. 12:4), and doubtless especially to the time element of the 2300 days (ch. 8:14) as it relates to the preaching of the first, second, and third angels’ messages (Rev. 14:6–12). Inasmuch as the message of the present angel deals with time, and presumably with events at the time of the end, when the book of Daniel was to be unsealed (Dan. 12:4), it seems reasonable to conclude that the little book open in the hand of the angel was the book of Daniel. With the presentation to John of the little book open, the sealed portions of Daniel’s prophecy are revealed. The time element, pointing out the end of the 2300-day prophecy, is made clear. Consequently the present chapter focuses upon the

time when the proclamation of vs. 6, 7 was made, that is, during the years 1840 to 1844 (see on v. 6; see EGW Supplementary Material on ch. 10:1–11). Upon the sea … on the earth. Sea and earth are used repeatedly to designate the world as a whole (see Ex. 20:4, 11; Ps. 69:34). The fact that the angel stands upon both sea and earth implies the worldwide proclamation of his message, and also his power and authority over the world.

Loud voice. Compare chs. 1:10; 5:2; 6:10; 7:2. When a lion roareth. Only the deep, resounding note of the angel’s voice is emphasized. What he said is not recorded. Seven thunders. Another in the various series of sevens that characterize the Revelation (see on ch. 1:11).

I was about to write. John understands the voices of the seven thunders, and is prepared to record their message. The present passage indicates that John recorded the visions of the Revelation as they were shown him, and not at a later date. Seal up. Like Daniel, long before, John is now hidden to “seal up” the revelation that had come to him (see Dan. 12:4). Paul also, in vision, had heard “unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:4). The messages of the seven thunders obviously were not a revelation for the people of John’s day. They doubtless revealed details of the messages that were to be proclaimed at “the time of the end” (Dan. 12:4; cf. on Rev. 10:2). Thus they may be understood as a portrayal of events that would occur in connection with the proclamation of the first and second angel’s messages (ch. 14:6–8; see EGW Supplementary Material on ch. 10:1–11).

Lifted up his hand. A gesture characteristic of the utterance of an oath, in ancient times as now (see Gen. 14:22, 23; Deut. 32:40; Eze. 20:15; Dan. 12:7).

Liveth. Compare chs. 1:18; 4:9; 15:7. Who created.. Compare Ex. 20:11; Ps. 146:6. No more solemn oath could be made (see Heb. 6:13). In swearing by the Creator, the angel, who is Christ (see on Rev. 10:1), swears by himself. There should be time no longer. Gr. chronos ouketi estai, “time no more shall be.” This cryptic declaration has been variously interpreted. Many expositors have understood it to mark the end of time, as such, and the beginning of eternity. Others have taken the word “time” in the sense of the time that elapses before the final events of history, and so have translated, “there shall be no more delay.” Seventh-day Adventists have generally understood these words to describe particularly the message proclaimed in the years 1840–1844 by William Miller and others in connection with the close of the 2300-day prophecy. They have understood the “time” to be prophetic time, and its end to signify the close of the longest time prophecy, that of the 2300 days of Dan. 8:14. After this there is to be no further message bearing on a definite time. No time prophecy extends beyond 1844.

Days. Some commentators have taken “days” here as prophetic year-days. Whether these are to be understood as days or years seems to make little difference, for the expression itself is general, and coming after the declaration of v. 6, they cannot specify a measurable time period (see on v. 6). The sense of the passage is that at the time of the seventh trumpet the mystery of God is to be completed. In God’s plan this event was to follow upon the proclamation that “there should be time no longer” (v. 6). Compare the declaration under the seventh plague, “It is done” (ch. 16:17).

The seventh angel. See ch. 11:15–19 for events. When he shall begin. Or, “when he shall sound.” The seventh trumpet marks a climactic point in the great controversy between Christ and Satan, as revealed by the proclamation of the voices in heaven at that time (ch. 11:15). The mystery of God. For comment on the word “mystery” see on Rev. 1:20; cf. on Rom. 11:25. Jesus used a similar phrase, “the mystery of the kingdom of God” (Mark 4:11), and Paul also speaks of “the mystery of God” (Col. 2:2) and “the mystery of Christ” (Col. 4:3). The mystery of God, that which He reveals to His children, is His purpose for them—the plan of redemption. Compare 1 Tim. 3:16; 6T 19. Should be finished. See on ch. 11:15. His servants the prophets. The declaration and exposition of the mystery of God (see the foregoing on “the mystery of God”) has ever been the burden of His servants the prophets in their messages to men (see on Rom. 3:21).

Ellen G. White

The voice. Doubtless the voice that had forbidden John to write what had been declared by the seven thunders (v. 4), as shown by the repetition of the phrase “from heaven,” and by the adverb “again.” Go and take. John is called upon to act a part in the vision. The little book. See on v. 2. Open. See on v. 2. In the hand. See on v. 2. The sea … earth. See on v. 2.

Give me. John is placed here in the position of expressing his desire for the book. He acts the part of those who proclaimed the advent message in the years 1840–1844. Though mistaken in expecting Christ to return in 1844, they nevertheless were led of God, and found the message of the near advent precious to their souls. Their computation of the time element in the prophecy of Dan. 8:14 was correct (see comment there), but they were mistaken as to the nature of the event to take place at the end of the 2300 days. Eat it up.. Compare the symbolism in Eze. 3:1 ( cf. Jer. 15:16). To eat up the book may be thought of as a figure of speech for comprehending fully the meaning of the message contained in the little roll. John’s experience in Rev. 10:10 well describes that of the advent believers as they came more fully to understand the meaning of the three angel’s messages (ch. 14:6–12) in relation to the true fulfillment of the 2300-day prophecy. Make thy belly bitter. See on v. 10. The order of the elements in vs. 9 and 10 is a familiar form of Hebrew parallelism (see on chs. 1:2; 9:17). “It shall be in thy belly bitter …” “It shall be in thy mouth sweet as honey honey. …” “It was in my mouth sweet as honey …” “My belly was bitter.” In thy mouth sweet. See on v. 10.

I took. See on v. 10. Sweet as honey. Compare Eze. 3:3. As in Ezekiel’s experience, God’s messages to His servants have often been a mixture of sweetness and bitterness, for they may reveal both His love and His judgments. Prophets of God have experienced both the ecstacy of divine vision and the bitterness of delivering messages of rebuke to men.

In a specific sense the experience that came to John here in vision may be seen as typical of that of the advent believers in the years 1840–1844. When these believers first heard the message of the imminent second coming, it was to them “sweet as honey.” But when Christ did not come as they expected, their experience was indeed bitter. Compare on v. 9. My belly was bitter. See above on “sweet as honey.”

He. Christ, the “angel” of vs. 1, 9. Thou must prophecy again. Compare Eze. 3:1, 4. Though John’s eating of the roll had ended in bitterness, Christ’s reassuring words to the prophet are that he is now to prophesy again. The word translated “must” is in an emphatic position in the Greek. John, as a representative of the advent believers after the disappointment, is placed under strong obligation to deliver a further message. A great work remains to be done. They must go forth and proclaim the message of the third angel, of Rev. 14:9–12. Before.. Or, “about. Either meaning suits the context. The messages would be both before many peoples …” and “about many peoples.” Many peoples. As the full meaning of the third angel’s message dawned upon the advent believers, more and more they came to realize that it was a message for the world, that it was to be proclaimed “before many peoples, and nations, and tongues, and kings.” This conviction has resulted in one of the most widespread programs of world evangelization that Christian history has seen, as Seventh-day Adventists have gone forth to proclaim “to every nation, and kindred, and tongue, and people” (ch. 14:6) the message committed to them.