67 lines
15 KiB
HTML
67 lines
15 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Jude';
|
|
PriorBookURL = './Comm/jfb/Jud/Jud000.html';
|
|
PriorChapter = 'Revelation 9';
|
|
PriorChapterURL = './Comm/jfb/Rev/Rev009.html';
|
|
NextBook = 'Genesis';
|
|
NextBookURL = './Comm/jfb/Gen/Gen001.html';
|
|
NextChapter = 'Revelation 11';
|
|
NextChapterURL = './Comm/jfb/Rev/Rev011.html';
|
|
Title = 'The Revelation of St. John the Divine';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 10';
|
|
SubTitle3Cased = 'Chapter 10';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter10" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 10
|
|
<p id="Re10_1"><a onclick="return mV('Rev',10,'1-11');">Rev 10:1-11</a>. VISION OF THE LITTLE BOOK.
|
|
<p>As an episode was introduced between the sixth and seventh seals, so there is one here (<a onclick="return mV('Rev',10,'1-');">Rev 10:1- 11:14</a>) after the sixth and introductory to the seventh trumpet (<a onclick="return mV('Rev',11,15);">Rev 11:15</a>, which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving <i>inhabiters of the earth</i> (<a onclick="return mV('Rev',8,13);">Rev 8:13</a>) were the exclusive subject of the fifth and sixth woe-trumpets. <a onclick="return mV('Rev',6,11);">Rev 6:11</a> is plainly referred to in <a onclick="return mV('Rev',10,6);">Rev 10:6</a> below; in <a onclick="return mV('Rev',6,11);">Rev 6:11</a> the martyrs crying to be avenged were told they must "rest yet for a little season" or <i>time:</i> in <a onclick="return mV('Rev',10,6);">Rev 10:6</a> here they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but (<a onclick="return mV('Rev',10,7);">Rev 10:7</a>) <i>at the trumpet sounding of the seventh angel</i> shall be consummated, and <i>the mystery of God</i> (His mighty plan heretofore hidden, but then to be revealed) <i>shall be finished.</i> The <i>little open book</i> (<a onclick="return mV('Rev',10,2,9,10);">Rev 10:2, 9-10</a> is given to John by the angel, with a charge (<a onclick="return mV('Rev',10,11);">Rev 10:11</a>) that he <i>must prophesy again concerning</i> (so the <i>Greek</i>) <i>peoples, nations, tongues, and kings:</i> which prophecy (as appears from <a onclick="return mV('Rev',11,'15-19');">Rev 11:15-19</a>) affects those <i>peoples, nations, tongues, and kings</i> only in relation to ISRAEL AND THE CHURCH, who form the main object of the prophecy. <p><b>1. another mighty angel</b>—as distinguished from the <i>mighty angel</i> who asked as to the former and more comprehensive book (<a onclick="return mV('Rev',5,2);">Rev 5:2</a>), "Who is worthy to open the book?"
|
|
<br><br><b>clothed with a cloud</b>—the emblem of God coming in judgment.
|
|
<br><br><b>a</b>—A, B, C, and <i>Aleph</i> read "the"; referring to (<a onclick="return mV('Rev',4,3);">Rev 4:3</a>) <i>the rainbow</i> already mentioned.
|
|
<br><br><b>rainbow upon his head</b>—the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from <a onclick="return mV('Rev',4,3);">Rev 4:3</a> (see on JFB for <a href="./Comm/jfb/Rev/Rev004.html#Re4_3">Rev 4:3</a>).
|
|
<br><br><b>face as...the sun</b>— (<a href= "#" onclick="return mV('Rev',1,16);">Rev 1:16</a>; <a href= "#" onclick="return mV('Rev',18,1);">18:1</a>).
|
|
<br><br><b>feet as pillars of fire</b>— (<a onclick="return mV('Rev',1,15);">Rev 1:15</a>; <a onclick="return mV('Eze',1,7);">Eze 1:7</a>). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in <a href= "#" onclick="return mV('Rev',1,15,16);">Rev 1:15-16</a>; <a href= "#" onclick="return mV('Rev',4,3);">4:3</a>, to Christ Himself. The <i>pillar of fire</i> by night led Israel through the wilderness, and was the symbol of God's presence.
|
|
<p id="Re10_2"><b>2. he had</b>—<i>Greek,</i> "Having."
|
|
<br><br><b>in his hand</b>—in his left hand: as in <a onclick="return mV('Rev',10,5);">Rev 10:5</a> (see on JFB for <a href="./Comm/jfb/Rev/Rev010.html#Re10_5">Rev 10:5</a>), <i>he lifts up his right hand to heaven.</i>
|
|
<br><br><b>a little book</b>—a roll <i>little</i> in comparison with the "book" (<a onclick="return mV('Rev',5,1);">Rev 5:1</a>) which contained the <i>whole</i> vast scheme of God's purposes, not to be fully read till the final consummation. This other, a <i>less book,</i> contained only a portion which John was now to make his own (<a onclick="return mV('Rev',10,9,11);">Rev 10:9, 11</a>), and then to use in prophesying to others. The New Testament begins with the word "book" (<i>Greek,</i> "<i>biblus</i>"), of which "the little book" (<i>Greek,</i> "<i>biblaridion</i>") is the diminutive, "the little bible," the Bible in miniature.
|
|
<br><br><b>upon the sea...earth</b>—Though the beast with seven heads is about to arise out of the <i>sea</i> (<a onclick="return mV('Rev',13,1);">Rev 13:1</a>), and the beast with two horns like a lamb (<a onclick="return mV('Rev',13,11);">Rev 13:11</a>) out of the <i>earth,</i> yet it is but for a time, and that <i>time shall no longer be</i> (<a onclick="return mV('Rev',10,6,7);">Rev 10:6-7</a>) when once <i>the seventh trumpet is about to sound;</i> the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.
|
|
<p id="Re10_3"><b>3. as...lion</b>—Christ, whom the angel represents, is often so symbolized (<a onclick="return mV('Rev',5,5);">Rev 5:5</a>, "the Lion of the tribe of Juda").
|
|
<br><br><b>seven thunders</b>—<i>Greek,</i> "<i>the</i> seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as <i>well known.</i> Thus <i>thunderings</i> marked the opening of the seventh seal (<a onclick="return mV('Rev',8,1,5);">Rev 8:1, 5</a>); so also at the seventh vial (<a onclick="return mV('Rev',16,17,18);">Rev 16:17-18</a>). WORDSWORTH calls this <i>the prophetic use of the article;</i> "<i>the</i> thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (<a onclick="return mV('Rev',11,19);">Rev 11:19</a>), and the seventh vial.
|
|
<br><br><b>uttered their</b>—<i>Greek,</i> "<i>spake their own voices</i>"; that is, voices peculiarly <i>their own,</i> and not now revealed to men.
|
|
<p id="Re10_4"><b>4. when</b>—<i>Aleph</i> reads, "Whatsoever things." But most manuscripts support <i>English Version.</i>
|
|
<br><br><b>uttered their voices</b>—A, B, C, and <i>Aleph</i> omit "their voices." Then translate, "had spoken."
|
|
<br><br><b>unto me</b>—omitted by A, B, C, <i>Aleph,</i> and <i>Syriac.</i>
|
|
<br><br><b>Seal up</b>—the opposite command to <a onclick="return mV('Rev',22,20);">Rev 22:20</a>. Even though at <i>the time of the end</i> the things <i>sealed</i> in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. ALFORD adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.
|
|
<p id="Re10_5"><b>5. lifted up his hand</b>—So A and <i>Vulgate</i> read. But B, C, <i>Aleph,</i> <i>Syriac,</i> and <i>Coptic,</i> "...his <i>right</i> hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to <a href= "#" onclick="return mV('Dan',12,'1-13');">Dan 12:1-13</a>. Compare <a onclick="return mV('Rev',10,4);">Rev 10:4</a>, with <a onclick="return mV('Dan',12,4,9);">Dan 12:4, 9</a>; and <a href= "#" onclick="return mV('Rev',10,'5-11');">Rev 10:5-11</a>. But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears <i>there shall be time no longer.</i> There he lifted up both hands to heaven; here he has <i>the little book</i> now <i>open</i> (whereas in Daniel <i>the book</i> is <i>sealed</i>) <i>in his</i> left <i>hand</i> (<a onclick="return mV('Rev',10,2);">Rev 10:2</a>), and he <i>lifts up</i> only <i>his right hand to heaven.</i>
|
|
<p id="Re10_6"><b>6. liveth for ever and ever</b>—<i>Greek,</i> "liveth unto the ages of the ages" (compare <a onclick="return mV('Dan',12,7);">Dan 12:7</a>).
|
|
<br><br><b>created heaven...earth...sea,</b> etc.—This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (<a onclick="return mV('Rev',10,7);">Rev 10:7</a>), which can surely be brought to pass by the same Almighty power that created all things, and by none else.
|
|
<br><br><b>that there should be time no longer</b>—<i>Greek,</i> "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (<a onclick="return mV('Rev',6,11);">Rev 6:11</a>). The appointed <i>season</i> or <i>time</i> of delay is at an end (the same <i>Greek</i> is here as in <a onclick="return mV('Rev',6,11);">Rev 6:11</a>, <i>chronus</i>). Not as <i>English Version</i> implies, Time shall end and eternity begin.
|
|
<p id="Re10_7"><b>7. But</b>—connected with <a onclick="return mV('Rev',10,6);">Rev 10:6</a>. "There shall be no longer time (that is, delay), <i>but</i> in the days of the voice of the seventh angel, when he is about to (so the <i>Greek</i>) sound his trumpet (so the <i>Greek</i>), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, <i>Aleph,</i> and <i>Coptic</i> read the past tense (<i>Greek,</i> "<i>etelesthee</i>"). B reads, as <i>English Version,</i> the future tense (<i>Greek,</i> "<i>telesthee</i>"). "should be finished" (compare <a onclick="return mV('Rev',11,'15-18');">Rev 11:15-18</a>). Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay.
|
|
<br><br><b>the mystery of God</b>—the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of <a onclick="return mV('Rev',11,'15-18');">Rev 11:15-18</a>.
|
|
<br><br><b>declared to</b>—<i>Greek,</i> "declared the glad tidings to." "The mystery of God" is the <i>Gospel glad tidings.</i> The office of <i>the prophets</i> is to receive <i>the glad tidings</i> from God, in order to <i>declare</i> them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare <a onclick="return mV('Gal',3,8);">Gal 3:8</a>).
|
|
<p id="Re10_8"><b>8. spake...and said</b>—So <i>Syriac</i> and <i>Coptic</i> read. But A, B, C, "(I heard) again speaking with me, and saying" (<i>Greek,</i> "<i>lalousan...legousan</i>").
|
|
<br><br><b>little book</b>—So <i>Aleph</i> and B read. But A and C, "the book."
|
|
<p id="Re10_9"><b>9. I went</b>—<i>Greek,</i> "I went <i>away.</i>" John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.
|
|
<br><br><b>Give</b>—A, B, C, and <i>Vulgate</i> read the infinitive, "Telling him <i>to give.</i>"
|
|
<br><br><b>eat it up</b>—appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare <a onclick="return mV('Psa',40,8);">Psa 40:8</a>, <i>Margin,</i> as to Christ's inner complete appropriation of God's word.
|
|
<br><br><b>thy belly bitter</b>—parallel to <a onclick="return mV('Eze',2,10);">Eze 2:10</a>, "There was written therein lamentations, and mourning, and woe."
|
|
<br><br><b>as honey</b>— (<a onclick="return mV('Psa',19,10);">Psa 19:10</a>; <a onclick="return mV('Psa',119,103);">119:103</a>). Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified (<a onclick="return mV('Rev',11,'3-6','11-18');">Rev 11:3-6, 11-18</a>,) gave him the sweetest pleasure. Yet, afterwards the <i>belly,</i> or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church (<a onclick="return mV('Rev',11,'7-10');">Rev 11:7-10</a>); compare <a onclick="return mV('Jhn',16,1,2);">Jhn 16:1-2</a>. The revelation of the secrets of futurity is <i>sweet</i> to one at first, but <i>bitter</i> and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.
|
|
<p id="Re10_10"><b>10. the little book</b>—So A and C, but B, <i>Aleph,</i> and <i>Vulgate,</i> "the book."
|
|
<br><br><b>was bitter</b>—<i>Greek,</i> "was embittered."
|
|
<p id="Re10_11"><b>11. he said</b>—A, B, and <i>Vulgate</i> read, "<i>they say</i> unto me"; an indefinite expression for "it was said unto me."
|
|
<br><br><b>Thou must</b>—The obligation lies upon thee, as the servant of God, to prophesy at His command.
|
|
<br><br><b>again</b>—as thou didst already in the previous part of this book of Revelation.
|
|
<br><br><b>before,</b> etc.—rather as <i>Greek</i> (<i>epilaois</i>), "<i>concerning</i> many peoples," etc., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office—here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God—the subject of the rest of the book.
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |