Charles Ellicott Commentary Revelation 10:1-2

"And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth;" — Revelation 10:1-2 (ASV)

FIRST SCENE OF THE INTERPOSED VISION

And I saw . . .—Translate: And I saw another mighty angel descending from heaven, clothed with a cloud, and the (not “a”) rainbow upon his head, and his face as the sun, and his feet as pillars of fire, and having in his hand a little book (or, roll) open.

Many have thought that this angel can be no one other than Christ Himself. It must be acknowledged that the description is such that we might well hesitate to apply it to any but our Lord; nevertheless, the words, “another mighty angel,” present a serious difficulty. Our Lord might indeed appear as an angel, but it is hardly conceivable that He would be called “another mighty angel”—an expression that seems to associate this angel with those others who have taken part in these visions.

Remembering this, we must separate from our thoughts the idea of personal angelic beings. Such beings are employed by God, but in the mechanism of these visions, the angels are not necessarily personal beings, any more than the stars are literal stars; they are typical, representative angels, as when we speak of the Angel of Peace or the Angel of War. Thus, we have the Angels of Time, of Death, and of Life, as in the Apocalypse.

The angel here, even if he does not represent Christ Himself, descends with the evidence of Christ’s power. He comes to remind God’s hidden ones that Christ is with them always, and that He will not hide His commandments from those who are living as strangers and pilgrims on earth (Psalms 119:19; 1 Peter 2:11), for he bears a little book open in his hand.

The value of this vision is best seen by recalling the vision of the Fifth Trumpet. There, for the first time, the plagues seemed to gather supernatural power: the key of the abyss was given to the star that fell, and the locust host was led by the angel of the abyss.

In response to this, this angel comes, bearing evidence of Christ’s power. When troubles come that darken and confuse, the messenger from heaven will come to give light, teaching, and strength to the faithful. In this way, this angel first gives assurance of the power of Christ. He comes clothed with a cloud, always the token of the Divine Presence (Exodus 13:21; Ezekiel 1:4; Matthew 17:5; Acts 1:9).

The, not “a,” rainbow, but the rainbow (i.e., the rainbow of Revelation 4:3), the token of covenant and love, glowed around his head. His face, like that of Moses, had caught the unutterable light, the sun-like light of Christ’s presence (Revelation 1:16); and his feet were like pillars of fire to tread the earth, strong in the power of purification and judgment.

Some call this the Angel of Time because of his utterance in Revelation 10:6. But is it not rather the typical representative of the Angel of the New Testament, coming with the tokens of covenant truth, power, and love? He had in his hand a little book open.

Our memories are carried back to the other book, or roll, displayed in Revelation 5:1-5, and two contrasts strike us: that roll, or book, was sealed, and no one was found worthy to open it; this book is open—that book was larger, while this one is described as a small book.

Do these contrasts help us to the meaning? One thing they seem to tell us is that the book contains none of those secret things that were the contents of the former book.

The closed, sealed book pointed to the hidden springs of future history; this one points to what is open to all. That book was comparatively large and filled with writing, as the visions of oncoming history were great; this book is small and contains what all may master.

These considerations forbid the idea that the book is a brief repetition of what was in the sealed book, “or that it was the revelation of some remaining prophecies,” or of some “portion or section of prophecy.” The vision is a representation that he who comes armed with the evidence of Christ’s presence also comes with that ever-open proclamation of God’s love and righteousness.

The little open book is that gospel which is the sword of the Spirit, the weapon of the Church, that Word of God open to all, hidden only from those whom the god of this world hath blinded. The fallen powers may bear the key and let loose darkening clouds of confused thought and unworthy teaching; the outer courts of the Church may be overcast. But unto the upright there ariseth light in the darkness, and God’s Word has risen with new light and power upon the bewilderments and glooms of the age.

“Three books are associated in the Apocalypse. The first is the book of the course of this world (Revelation 5:1); ... the last is the Book of Life (Revelation 20:15; Revelation 21:27): between these two comes” another book, which is the link between the other two—the ever-open book of God’s promises and the witness of God’s righteousness and power. Elliott regarded this little roll as the Bible opened anew to mankind at the time of the Reformation.

The period offers many magnificent illustrations of the vision, but it does not exhaust its truth, since in every age the reverent study of the Word of God has given freshness and strength to forgotten truths and has saved men from the bondage of traditional notions. From among such students have arisen God’s witnesses.

And he set . . .—The attitude of the angel, with one fiery foot planted on the sea and the other on the land, is that of a conqueror taking possession of the whole world. There is a power, then, by which the Church and children of God may possess the earth.

It is not the power of pride or worldliness. The true weapons are not carnal: the sword of the Spirit is the word of God, and the meek-spirited (meek to be taught and meek in life) shall possess the earth.