Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
All hell is breaking loose on Earth (Rev. 8-9). But once again, we get a glimpse of God’s sovereignty in Heaven. This is another interlude between the descriptions of judgment.
Who is the strong angel?
(10:1) “I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire.”
Is the strong angel Jesus? Chuck Smith connects this angel with Jesus because of his description sounds like chapter 1 (“face like the sun… feet like pillars of fire,” cf. Mt. 17:2). This angel descends to earth on a cloud, which is similar to Jesus as well (Rev. 1:7). Moreover, the term “angel” (angelos) simply means “messenger.” Therefore, this speaks to Jesus’ function as a messenger of God—not his nature as an angel. We disagree with this view (see below).
Is the strong angel just an angel? Yes. We agree with Morris,[1] Mounce,[2] and Hitchcock that this is simply referring to a powerful angel. First, we shouldn’t overlook the plain sense reading of the passage, which simply calls him an angel with no further mention of his identity. Those who hold this is Jesus shoulder the full burden of proof. Second, he is called “another angel” like those mentioned earlier (Rev. 5:2?). Third, other descriptions do not fit with Jesus in Revelation 1 (“the rainbow was upon his head”). Fourth, this angel swears by God in heaven (vv.5-6). This fits with the angel in Daniel 12:7 swearing to God. By contrast, Jesus repeatedly said, “Truly, truly, I say to you…” That is, he spoke on his own authority. Consequently, swearing by heaven “absolutely forbids”[3] this from being Jesus. This angel does indeed share similarities with Jesus, but this could be because Jesus himself sent him. For further support of this view, see comments on verse 6.
(10:2) “And he had in his hand a little book which was open. He placed his right foot on the sea and his left on the land.”
In Revelation, the “sea” often refers to humanity in rebellion from God—though not always (Rev. 8:8-9). In this context, the “sea” contrasts with the “land.” The sea and land could refer to the “whole earth.”[4] This could also refer to having “mastery over both,”[5] and it could speak to “the colossal size of the angel.”[6]
(10:3) “And he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices.”
The reference to the voice of a lion would be further reason for thinking this is Jesus—the messenger (angelos) of God. Yet for the reasons listed above, we take this to be simply simile (“as when a lion roars”). Indeed, in the original symbolism, John states that Jesus is a lion (Rev. 5:5), not like a lion.
“The seven peals of thunder uttered their voices.” These thunderous voices speak something articulately. John was apparently writing down everything that he was seeing; yet, he was told not to write what he heard here (v.4).
(10:4) “When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, ‘Seal up the things which the seven peals of thunder have spoken and do not write them.’”
Why is John told not to record what the seven peals of thunder spoke? It’s best not to speculate. If John was told not to record the words, then there must be a good reason. Similarly, when Paul was “caught up into Paradise,” he saw things that a “man is not permitted to speak” (2 Cor. 12:4). For what it’s worth, Hitchcock thinks that these are additional judgments of some kind.
(10:5-6) “Then the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven. 6 And swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there will be delay no longer.”
“Swore by Him who lives forever and ever.” The actions of the “angel” do not seem like Jesus. If this is Jesus, then he himself is the Creator, and he wouldn’t swear by the Creator. The book of Daniel contains similar imagery: “I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time” (Dan. 12:7).
“There will be delay no longer.” The word “delay” (chronos) usually means “time.” Some think that this implies that there will be no passage of time in Heaven. This, of course, is a bizarre reading of this text. The context does not refer to the final state in Heaven, but to the time when God is going to judge the earth. This passage answers the question of the martyrs from the earlier heavenly scene: “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” (Rev. 6:10; cf. 8:3-5) This passage states that there will be no more time (or “delay”) before God is coming to judge.
(10:7) “But in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets.”
“About to sound.” This can either refer to imminence or strong future certainty (“shall sound”). Morris[7] takes the former view, while Johnson[8] takes the latter view. The idea of a future certainty seems to make more sense, however, because at this point “the mystery of God is finished.” In other words, the unleashing of the final trumpet will be synchronized with the Second Coming. Since this whole chapter is an interlude, all of this would point to the subsequent chapters.
“The mystery of God” refers to “heretofore unrevealed details unfolded in the chapters from here to the end, chapters that tell of the institution of God’s kingdom on earth and eventually in the new heavens and new earth.”[9] This is why it is “good news” that was “preached” (euaggelizō) to the prophets.
“Is finished.” Thomas takes this to be a “proleptic aorist.” He writes, “Perhaps ‘will have been fulfilled’ is the closest an English paraphrase can come to it.”[10]
“He preached to His servants the prophets.” The “prophets” could refer to both OT and NT prophets.[11]
(10:8-10) “Then the voice which I heard from heaven, I heard again speaking with me, and saying, ‘Go, take the book which is open in the hand of the angel who stands on the sea and on the land.’ 9 So I went to the angel, telling him to give me the little book. And he said to me, ‘Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey.’ 10 I took the little book out of the angel’s hand and ate it, and in my mouth it was sweet as honey; and when I had eaten it, my stomach was made bitter.”
What is the “little book” (v.2)? Hitchcock understands the “little scroll” to be the rest of the book of Revelation. That is, the book contains the prophecies about the future.
“Make your stomach bitter… sweet as honey.” The predictions about Christ’s Second Coming are bittersweet—similar to Ezekiel (Ezek. 3:1-3) and Jeremiah (Jer. 15:16). However, neither Ezekiel nor Jeremiah describes their prophecies as “bitter.” John, however, describes these prophecies as “bittersweet,” and he needs to “digest” it before he can give it out to us. As we study Revelation, we feel excitement at the return of Christ, but we also wrestle with deep sadness for those who reject Jesus at his coming.
(10:11) “And they said to me, ‘You must prophesy again concerning many peoples and nations and tongues and kings.’”
The angel prepares John to continue prophesying. It’s unclear why the pronoun shifts to “they” in this text, when it has been referring to a singular angel throughout the chapter.
Questions for Reflection
Read verses 1, 5-6. Who is the mighty angel? Do you agree with some interpreters that this is Jesus?
Read verses 9-10. In what ways is the book of Revelation inspiring and “sweet” to read? In what ways is it sad and “bitter” to read?
Conclusion
If you aren’t personally affected by these prophecies, something is wrong. It’s exciting to anticipate Jesus’ return, but it’s deeply sorrowful because of the judgment that we read. With Abraham, we can ask, “Shall not the Judge of all the earth deal justly?” (Gen. 18:25)
[1] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 135.
[2] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 201.
[3] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 60.
[4] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 64.
[5] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 135.
[6] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 203.
[7] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 137.
[8] Alan F. Johnson, “Revelation,” in The Expositor’s Bible Commentary: Hebrews through Revelation, ed. Frank E. Gaebelein, vol. 12 (Grand Rapids, MI: Zondervan Publishing House, 1981), 498.
[9] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 71.
[10] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 70.
[11] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 138.