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I) [Excerpt Of Biblestudymanuals Commentary On Rev 9:12-21]:
(Rev 9:12 NASB) "The first woe is
past; behold, two woes are still coming after these things.
(Rev 9:13 NASB) Then the sixth
angel sounded, and I heard a voice from the four horns of the golden altar
which is before God,
(Rev 9:14 NASB) one saying to the
sixth angel who had the trumpet, "Release the four angels who are bound at
the great river Euphrates."
(Rev 9:15 NASB) And the four
angels, who had been prepared for the hour and day and month and year, were
released, so that they would kill a third of mankind.
(Rev 9:16 NASB) The number of the
armies of the horsemen was two hundred million; I heard the number of them.
(Rev 9:17 NASB) And this is how I
saw in the vision the horses and those who sat on them: the riders had
breastplates the color of fire and of hyacinth and of brimstone; and the heads
of the horses are like the heads of lions; and out of their mouths proceed fire
and smoke and brimstone.
(Rev 9:18 NASB) A third of mankind
was killed by these three plagues, by the fire and the smoke and the brimstone
which proceeded out of their mouths.
(Rev 9:19 NASB) For the power of
the horses is in their mouths and in their tails; for their tails are like
serpents and have heads, and with them they do harm.
(Rev 9:20 NASB) The rest of
mankind, who were not killed by these plagues, did not repent of the works of
their hands, so as not to worship demons, and the idols of gold and of silver
and of brass and of stone and of wood, which can neither see nor hear nor walk;
(Rev 9:21 NASB) and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts."
1) [Expositor's Bible Commentary On Rev 9:12-21]:
(Rev 9:12 NASB) "The first woe is
past; behold, two woes are still coming after these things.
(Rev 9:13 NASB) Then the sixth
angel sounded, and I heard a voice from the four horns of the golden altar
which is before God,
(Rev 9:14 NASB) one saying to the
sixth angel who had the trumpet, "Release the four angels who are bound at
the great river Euphrates."
(Rev 9:15 NASB) And the four
angels, who had been prepared for the hour and day and month and year, were
released, so that they would kill a third of mankind.
(Rev 9:16 NASB) The number of the
armies of the horsemen was two hundred million; I heard the number of them.
(Rev 9:17 NASB) And this is how I
saw in the vision the horses and those who sat on them: the riders had
breastplates the color of fire and of hyacinth and of brimstone; and the heads
of the horses are like the heads of lions; and out of their mouths proceed fire
and smoke and brimstone.
(Rev 9:18 NASB) A third of mankind
was killed by these three plagues, by the fire and the smoke and the brimstone
which proceeded out of their mouths.
(Rev 9:19 NASB) For the power of
the horses is in their mouths and in their tails; for their tails are like
serpents and have heads, and with them they do harm.
(Rev 9:20 NASB) The rest of
mankind, who were not killed by these plagues, did not repent of the works of
their hands, so as not to worship demons, and the idols of gold and of silver
and of brass and of stone and of wood, which can neither see nor hear nor walk;
(Rev 9:21 NASB) and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts."
"12 This seems to be a transitional verse, indicating that
the "first woe" (fifth trumpet) is finished and two woes are yet to
come (presumably the sixth and seventh trumpets; cf. 8:13 with 11:14). There
may be in this verse a resumption of the eagle's words (cf. 8:13).
13-19 The sixth trumpet: The second woe. Here we find a
description of disasters that reach to the death of a third of mankind (vv. 15,
18; cf. 8:7). "Four angels," the instruments of God's judgment, are
held at the river Euphrates, whence traditionally the enemies of God's ancient
people often advanced on the land of Israel (Jer 2:18 mg., 13:4f. mg; 51:63;
Rev 16:12) and which was recognized as its eastern extremity (Gen 15:18). John
here makes use of the ancient geographical terms to depict the fearful character
of the coming judgment of God on a rebellious world. While the language is
drawn from historical-political events of the OT, it describes realities that
far transcend a local geographical event. God's dealings are not accidental but
planned and precise in time as to a definite hour of a definite day of a
definite month of a definite year. By a reference to the "golden
altar" of incense, the release of these angels is again connected with the
prayers of God's saints for vindication (6:9; 8:3).
At v. 16 a mounted army of some 200 million horses and
riders is rather abruptly introduced. While some (e.g., Walvoord) argue for a
literal human army here, several factors point to their identity as demonic
forces. First, the horsemen are not in themselves important but wear brightly
colored breastplates of fiery red, dark blue, and sulfurous yellow, more
suggestive of supernatural than natural riders. More important are the horses,
which not only have heads resembling lions but are, rather than their riders,
the instruments of death by the three plagues of fire, smoke, and sulfur that
come from their mouths. Furthermore, these horses have tails like snakes that
are able to kill (vv. 17-19), unlike the locusts' scorpionlike tails that do
not inflict death but only injury (v. 5). Finally, according to General William
K. Harrison (an expert in military logistics), an army of 200 million could not
be conscripted, supported, and moved to the Middle East without totally
disrupting all societal needs and capabilities ("The War of
Armageddon," xerographic copy of unpublished, undated article). As General
Harrison brings out on this aspect of Revelation, God has made men with certain
limitations; and the actual raising and transporting of an army of the size
spoken of in v. 16 completely transcends human capability. All the Allied and
Axis forces at their peak in World War II were only about 70 million (The World
Almanac, 1971, ed. L. H. Long [New York: Newspaper Enterprise Association,
1970], p. 355).
Thus it seems better to understand the vast numbers and
description of the horses as indicating demonic hordes. Such large numbers do
occasionally indicate angelic hosts elsewhere in Scripture (Ps 68:17; Rev 5:11;
cf. 2 Kings 2:11-12; 6:17). This would not eliminate the possibility of human
armies of manageable size also being involved. But the emphasis here (vv.
16-19) is on their fully demonic character, utterly cruel and determined,
showing no mercy to man, woman, or child. These demons might also be manifest
in pestilences, epidemic diseases, or misfortunes as well as in armies. Such
would explain the use of "plagues" to describe these hordes (vv. 18,
20; cf. 11:6; 16:9, 21).
20-21 God's purpose for the plagues is first of all a
judgment on man for his willful choice of idolatry and the corrupt practices
that go with it (v. 21). John had earlier called the churches to
"repent" of their faithless tendencies lest they too should share in
God's judgment (2:5, 16, 21-22; 3:19). In these verses we see the end result of
refusing to turn to God. This stubbornness leads to worship of demons as well
as worship of cultic objects made by human hands (gold, silver, bronze, stone,
and wood; cf. Pss 115:4-7; 135:17; Jer 10:1-16; Dan 5:23). "Demons"
may mean either pagan deities (Deut 32:17; Ps 106:37) or malign spirits (1Cor
10:20-21; 1Tim 4:1). But since the Greek here in Revelation distinguishes the
cultic objects from the demons, John no doubt shared Paul's concept of demons
as evil spirits (Rev 16:14; 18:2). Hence, there is a twofold evil in idol
worship: it robs the true God of his glory (Rom 1:23) and it leads to
consorting with evil spirits that corrupt man.
This demonic corruption is manifest in the inhuman acts of
those who have given up God for idols—acts of murder, sexual immorality, and
thefts (cf. Rom 1:24, 28-31). In general, these are violations of the ten
commandments. "Magic arts" (pharrnakon) means a practice of sorceries
or "witchcraft" (LXX Exod 7:11; 9:11; Gal 5:20; Rev 21:8; 22:15).
Usually drugs were involved in these arts. Sometimes the word pharmakon means
"to poison," as in a Jewish prayer from the first century B. C.:
"I call upon and pray the Most High, the Lord of the spirits and of all
flesh, against those who with guile murdered or poisoned [pharmakon] the
wretched, untimely lost Heraclea, shedding her innocent blood wickedly"
(MM, p. 664).
The second purpose of God revealed in the agonizing plagues
described in chapters 8 and 9 is to bring societies to repentance (cf. 16:9,
11). God is not willing that any person should suffer his judgment but that all
should repent and turn to him (Luke 13:3, 5; 2 Peter 3:9). But when God's works
and words are persistently rejected, only judgment remains (Eph 5:6; Heb
10:26-31).
Notes
2) [Bible Knowledge Commentary On Rev 9:12-21]:
(Rev 9:12 NASB) "The first woe is
past; behold, two woes are still coming after these things.
(Rev 9:13 NASB) Then the sixth
angel sounded, and I heard a voice from the four horns of the golden altar
which is before God,
(Rev 9:14 NASB) one saying to the
sixth angel who had the trumpet, "Release the four angels who are bound at
the great river Euphrates."
(Rev 9:15 NASB) And the four
angels, who had been prepared for the hour and day and month and year, were
released, so that they would kill a third of mankind.
(Rev 9:16 NASB) The number of the
armies of the horsemen was two hundred million; I heard the number of them.
(Rev 9:17 NASB) And this is how I
saw in the vision the horses and those who sat on them: the riders had
breastplates the color of fire and of hyacinth and of brimstone; and the heads
of the horses are like the heads of lions; and out of their mouths proceed fire
and smoke and brimstone.
(Rev 9:18 NASB) A third of mankind
was killed by these three plagues, by the fire and the smoke and the brimstone
which proceeded out of their mouths.
(Rev 9:19 NASB) For the power of
the horses is in their mouths and in their tails; for their tails are like
serpents and have heads, and with them they do harm.
(Rev 9:20 NASB) The rest of
mankind, who were not killed by these plagues, did not repent of the works of
their hands, so as not to worship demons, and the idols of gold and of silver
and of brass and of stone and of wood, which can neither see nor hear nor walk;
(Rev 9:21 NASB) and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts."
"10. THE SIXTH TRUMPET (9:12-21)
9:12. The fifth trumpet described as the first woe is now to
be followed by the two final trumpets, also called "woes" (cf. 8:13).
9:13-15. The sixth... trumpet seems to relate to the final
military conflict described in 16:12-16 (cf. Dan. 11:40-45). At the sounding of
the sixth trumpet John heard a voice coming from the horns of the golden altar
that is before God. The sixth angel was then instructed to release the four
angels... bound by the Euphrates River. These four angels are clearly demons,
as holy angels are not bound. The release of these four is minutely timed at a
particular hour and day and month and year, and they kill a third of the
world's population.
The fourth seal (Rev. 6:7-8) resulted in a fourth of the
earth's people being killed. Here a third of the remainder were put to death.
These two judgments alone, disregarding all intervening judgments, would
account for the death of half the earth's population. This fact is to be taken
literally as it confirms the statement by Daniel (Dan. 12:1) and the words of
Christ (Matt. 24:21) that the Great Tribulation will be without precedent and
would end in the death of all mankind if it were not stopped by His second
coming (Matt. 24:22).
9:16. The loosing of the four angels (not the same as the
four angels of 7:1) resulted in releasing an army of 200 million... mounted
troops. Most interpreters do not take the number literally, though there is
good evidence that all other numbers in Revelation are literal. Even if taken
symbolically, this figure clearly represents an overwhelming military force.
Years ago Red China claimed to have an army of 200 million (cf. Time, May 21,
1965, p. 35).
Some interpreters say these millions are demons, but demons
are not normally marshaled as a military force. The fact that John heard the
number, as obviously he could not visually count 200 million men, seems to lend
credence to the concept that this is literal and predicts that an army will
come from the East crossing the dried-up Euphrates River (16:12).
Great dams have already been placed across the Euphrates
River to divert water for irrigation so that at times the riverbed is dry or
partially so. A large invasion from the East and North in the end times is
predicted in Daniel 11:44.
9:17-19. The horses and their riders had breastplates of
red, dark blue, and yellow. The lionlike heads of the horses imply something
other than natural horses. Furthermore, John declared, out of their mouths came
fire, smoke, and sulfur. Some have taken this as a picture of modern warfare
including the use of armed vehicles such as tanks. Whether symbolic or literal,
the passage certainly implies terrible destruction and an awesome invading
force. The results are twice stated and include the death of a third of mankind
(vv. 15, 18).
9:20-21. Though the judgment was devastating and obviously
from God, it did not bring men to repentance, and they continued to worship
demons and their representation in idols and kept on murdering and
participating in the occult (magic arts, pharmakeiōn, from which is derived
"pharmacies"; cf. Gal. 5:20; Rev. 18:23; 21:8; 22:15), their sexual
immorality, and thievery.
The trumpet judgments clearly grew in a crescendo, becoming
worse and more devastating. In spite of the clear evidence of God's power to
judge the world, no evidence was given John that there would be any change of
heart on the part of the great mass of humanity. Though the sixth judgment
produced fear, it did not produce repentance."
cf. John's use
of frogs to represent demonic powers in 16:13). The five months of agony (vv.
5, 10) may refer to the life span of the locust (i.e., through spring and
summer [Charles, Commentary on Revelation, 1:243]). So severe is the torment
they inflict that their victim will seek death (v. 6; cf. Job 3:21; Jer 8:3;
Hos 10:8).
John describes the locusts as an army of mounted troops
ready for the attack (v. 7). The heads of the locusts resemble horses' heads.
John does not say that the locusts had crowns of gold on their heads but that
they wore "something like crowns of gold" on their heads. Charles
suggests that this might refer to the yellow green of their breasts (ibid.,
1:244). This, combined with their resemblance to human faces, suggests
something unnatural, hence demonic. The comparison of their "hair"
with that of women may refer (as in other ancient texts) to the locusts' long
antennae, while their lionlike teeth suggest the terrible devastation they can
bring (cf. Joel 1:6-7). The "breastplates of iron" refer to their
scales, which appeared as a cuirass of metal plates across the chest and long
flexible bonds of steel over the shoulders. Their sound was like the rushing of
war chariots into battle (v. 9; cf. Joel 2:5).
This description creates an image of the fearful onslaught
of demonic powers in the last days. Therefore, their leader is called
"Abaddon" in Hebrew and "Apollyon" in Greek. The Hebrew
term )abaddo|n means "destruction" or "ruin" (Job 26:6 mg.;
Prov 27:20 mg.), and more often "the place of ruin" in Sheol (Job
26:6mg.; Prov 15:11 mg.; 27:20 mg.), or "death" (Job 28:22 mg.), or
"the grave" (Ps 88:11 mg.). In late Jewish apocalyptic texts and
Qumran literature, it refers to the personification of death (IQH 3.16, 19, 32;
IQ ap Gen 12:17 [TDOT, 1:23]).
The Greek term apollyon means "exterminator" or
"destroyer" and does not occur elsewhere in the Bible, though it can
be readily understood as John's way of personifying in Greek what is
personified in the Hebrew word )abaddo|n (LXX apoleia). Some understand
Apollyon as a separate angel entrusted with authority over the Abyss. Attempts
to identify Apollyon with the Greek god Apollo, who in some Greek texts of
Revelation is connected with the locusts, or another Greco-Roman deity have not
met with much success. The creature, his name, and his responsibility seem to
be original with the author of the Apocalypse.
Why John names the king of the Abyss in both Hebrew and Greek is open to question. Perhaps his readers' background in Hebrew, on which John's names and thoughts seem to turn (cf. 16:16), was so slender that an additional help here and there was necessary. This stylistic trait of giving information in bilingual terms is peculiar to Revelation and the fourth Gospel (John 6:1; 19:13, 17, 20; 20:16). It may also reveal a mind steeped in the Targum tradition of the ancient synagogue, where it was customary to render Scripture in Hebrew and then in either Aramaic or Greek for those who did not understand Hebrew.
II) [Biblestudymanuals Commentary On Rev 10:1-11]:
(Rev 10:1 NASB) "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;
(Rev 10:2 NASB) 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;
(Rev 10:3 NASB) 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.
(Rev 10:4 NASB) 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."
(Rev 10:5 NASB) Then the angel whom I saw standing on the sea
and on the land lifted up his right hand to heaven,
(Rev 10:6 NASB) 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,
(Rev 10:7 NASB) 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.
(Rev 10:8 NASB) 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."
(Rev 10:9 NASB) 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."
(Rev 10:10 NASB) 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.
(Rev 10:11 NASB) And they *said to me, "You must prophesy
again concerning many peoples and nations and tongues and kings."
A) [Expositor's Bible Commentary On Rev 10:1-4]:
(Rev 10:1 NASB) "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;
(Rev 10:2 NASB) 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;
(Rev 10:3 NASB) 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.
"1-4
As in the seals, the sequences of the sixth and seventh trumpets is interrupted
to provide additional information bearing on the previous events and to prepare
the reader for further developments. The author sees a mighty angel (possibly
Michael, "the great prince" [Dan 12:1]) whom he describes in such
dazzling terms (cloud, rainbow, sun, fiery pillars) that some have identified
him with Christ. But angels are always angels in the Apocalypse, as well as in
the rest of the NT, and should not be identified with Christ. The voice that
speaks in vv. 4, 8 could, however, be that of Jesus.
The
angel has in his hand a small scroll (v. 2). This scroll should not be confused
with the Lamb's scroll of chapters"
B) [Bible Knowledge Commentary On Rev 10:1-4]:
(Rev 10:1 NASB) "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;
(Rev 10:2 NASB) 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;
(Rev 10:3 NASB) 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.
"F.
The mighty angel and the little scroll (chap. 10)
1.
THE INTRODUCTION OF THE ANGEL HOLDING THE SCROLL (10:1-4)
Chapter
7 dealt parenthetically with the 144,000 and the many martyrs, without
advancing chronologically the events of the Great Tribulation. Similarly
10:1-11:14 give additional information as a background to the seal, trumpet,
and bowl judgments.
Another
angel was introduced, apparently not one of the seven angels sounding the
trumpets. Some believe this angel was Christ, pointing to the angel mentioned
in 8:3 as also probably a representation of Christ as a priest. But though
Christ appeared frequently as the Angel of Jehovah in the Old Testament (e.g.,
Gen. 16:13; 24:7; 31:11, 13; Jud. 6:22), there is no evidence that this person
was other than a mighty angel (cf. Rev. 5:2), perhaps Michael the archangel.
10:1-4.
This angel, however, was pictured dramatically as robed in a cloud, having a
rainbow above his head, his face brilliant with glory like the sun, and with
his legs... like fiery pillars. John added that the angel held a little scroll
and stood with his right foot on the sea and his left foot on the land. At the
same time he shouted like the roar of a lion. The scene is certainly one to
inspire awe, and when this angel shouted, the voices of the seven thunders
spoke. John was forbidden to record what the seven thunders said. While
Revelation is primarily designed to reveal and not to conceal God's purpose and
future events, some revelation was kept hidden as illustrated by God's
prohibiting John to write what "the voices" of the seven thunders
said.
In contrast with the seven-sealed scroll (biblion) held by the Lamb (5:1), this angel held a small scroll (biblaridion, also used in 10:9-10). This scroll apparently contained the angel's written order for the mission he was about to fulfill
C) [EXPOSITOR'S BIBLE COMMENTARY ON REV 10:5-7]:
(Rev 10:5 NASB) "Then the angel whom I saw standing on the sea
and on the land lifted up his right hand to heaven,
(Rev 10:6 NASB) 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,
"2.
THE ANNOUNCEMENT OF THE IMPENDING END (10:5-7)
10:5-7.
The dramatic introduction of this angel (in vv. 1-4) was a preparation for the
pronouncement which followed in verses 5-7. Solemnly swearing by God the
eternal Creator, the angel declared, There will be no more delay! The KJV
rendering, "There shall be time no longer," has been mistakenly
interpreted as an abolishment of the present time system with its sequence of
events. But this is not the thought of the passage, as the NIV translation is
accurate. The clear reference to God as Creator (cf. 4:11; 14:7) answers
evolutionary speculation as to the origin of the earth, and it also affirms the
omnipotence of God in dealing with the world in judgment when the time is ripe.
Announcement was made that the seventh... trumpet would bring about the accomplishment of the mystery of God. This mystery had been previously announced to God's prophets. The reference, therefore, is not to hidden truth but to the fulfillment of many Old Testament passages which refer to the glorious return of the Son of God and the establishment of His kingdom of righteousness and peace on the earth. While God's purposes are not necessarily revealed in current events where Satan is allowed power and manifestation, the time will come when Satan no longer will be in power and the predictions of the Old Testament prophets will be fulfilled. Then all will know the Lord and the truth about Him (Jer. 31:34). Here again is evidence that the seventh trumpet introduces the seven bowl judgments of God's wrath described in Revelation 16."
NOTES
6
The Gr. word χρόνος (chronos; "delay," NIV) can refer to time in a
number of aspects. Other verses where chronos means "delay" are Matt
25:5 and Heb 10:37.
7 There are two possibilities for rendering, μέλλω (mello) plus the infinitive: (1) imminence ("about to," NIV) or (2) strong future certainty ("shall"). I have opted for the second sense to throw the action into the time of the blowing of the seventh trumpet and not to the time before its sound.
D) [Bible Knowledge Commentary On Rev 10:5-7]:
(Rev 10:5 NASB) "Then the angel whom I saw standing on the sea
and on the land lifted up his right hand to heaven,
(Rev 10:6 NASB) 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,
"2.
THE ANNOUNCEMENT OF THE IMPENDING END (10:5-7)
10:5-7.
The dramatic introduction of this angel (in vv. 1-4) was a preparation for the
pronouncement which followed in verses 5-7. Solemnly swearing by God the
eternal Creator, the angel declared, There will be no more delay! The KJV
rendering, "There shall be time no longer," has been mistakenly
interpreted as an abolishment of the present time system with its sequence of
events. But this is not the thought of the passage, as the NIV translation is
accurate. The clear reference to God as Creator (cf. 4:11; 14:7) answers
evolutionary speculation as to the origin of the earth, and it also affirms the
omnipotence of God in dealing with the world in judgment when the time is ripe.
Announcement
was made that the seventh... trumpet would bring about the accomplishment of
the mystery of God. This mystery had been previously announced to God's
prophets. The reference, therefore, is not to hidden truth but to the
fulfillment of many Old Testament passages which refer to the glorious return
of the Son of God and the establishment of His kingdom of righteousness and
peace on the earth. While God's purposes are not necessarily revealed in
current events where Satan is allowed power and manifestation, the time will
come when Satan no longer will be in power and the predictions of the Old
Testament prophets will be fulfilled. Then all will know the Lord and the truth
about Him (Jer. 31:34). Here again is evidence that the seventh trumpet introduces
the seven bowl judgments of God's wrath described in Revelation 16."
E) [EXPOSITOR'S BIBLE COMMENTARY ON REV 10:8-11]:
(Rev 10:8 NASB) 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."
(Rev 10:9 NASB) 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."
(Rev 10:10 NASB) 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.
"8-11
John, like Ezekiel, is now commanded to take the prophetic scroll and eat it.
The scroll tasted "as sweet as honey" but was bitter to the stomach.
Receiving the Word of God is a great joy; but since the Word is an oracle of
judgment, it results in the unpleasant experience of proclaiming a message of
wrath and woe (cf. Jer 15:16, 19). The symbolic act of eating the scroll might
also mean that the prophetic message was mixed with joy and comfort as well as
gloom. Mounce, following Bruce, argues that the content of the scroll is
In
any case, the sweetness should not be taken to refer to the joy of proclaiming
a message of wrath, for to all God's prophets this was a sorrowful, bitter task
(Jer 9:1).
The
chief import of chapter 10 seems to be a confirmation of John's prophetic call
as v. 11 indicates: "You must prophesy again about many peoples, nations,
languages and kings." This prophesying should not be understood as merely
a recapitulation in greater detail of the previous visions but a further
progression of the events connected with the end. Notice the use of the word
"kings" instead of "tribes" (as in 5:9; 7:9; 13:7; 14:6).
This may anticipate the emphasis on the kings of the earth found in 17:9-12 and
elsewhere.
Notes:
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11
The preposition ἐπί (epi) translated correctly "about" in NIV may,
with the dative, also mean "upon," "over,"
"against," "near," "to," "with." The
KJV rendering "before" would not be accurate unless the genitive were
used (BAG, p. 287)."
F) [Bible Knowledge Commentary On Rev 10:8-11]:
(Rev 10:8 NASB) 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."
(Rev 10:9 NASB) 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."
(Rev 10:10 NASB) 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.
"3.
THE EATING OF THE SCROLL (10:8-11)
10:8-11.
John obeyed the angel's instruction to eat the scroll, and though it was sweet
(like honey) in his mouth, it soured in his stomach. The angel then added that
John would prophesy again.
What
does this incident mean? Though no interpretation was given John, it is evident
that in partaking of the book he was appropriating what the book states (cf.
Jer. 15:16). The scroll seems to symbolize the Word of God and divine
revelation in general, for John was told to deliver the Word faithfully.
To
John the Word of God was indeed sweet with its revelation of the grace of God
and its many precious promises that belong to believers. As such it sharply
contrasted with his circumstances on Patmos Island. David stated, "The
ordinances of the Lord are sure and altogether righteous. They are more
precious than gold, than much pure gold; they are sweeter than honey, than
honey from the comb" (Ps. 19:9-10). Though the Word is sweet to believers,
it will be bitter to unbelievers when it brings divine judgment on them."