Expositor's Bible Commentary Commentary Revelation 10

As in the seals, the sequence 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” of Da 12:1), whom he describes in such dazzling terms that some have wrongly identified him 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)—not to be confused with the Lamb’s scroll of chs. 5–7 but connected with the symbolic scroll of Ezekiel (Ezekiel 2:3–9:3; cf. Jeremiah 15:15–17). This prophet was told to “eat” the scroll, just as John is told to eat the scroll given him (vv.9–10). Such an action symbolized the reception of the Word of God into one’s innermost being as a necessary prerequisite to proclaim it with confidence. John could see the words on the scroll because it “lay open” in the angel’s hand. The angel standing on both land and sea symbolizes that the prophetic message is for the whole world.

When the angel shouted (v.3), seven thunders spoke, and John proceeded to write down their words. But he is interrupted and is commanded, “Seal up what the seven thunders have said and do not write it down” (v.4). Conceivably, this might have been another series of sevens. Either the seven thunders were intended for John’s own illumination and were not essential to the main vision of the seven trumpets, or the reference is designed to strike a note of mystery with reference to God’s revelatory activities (cf. 2 Corinthians 12:4). As the visible portion of an iceberg is only a small part of the iceberg, so God’s disclosures reveal only part of his total being and purposes.

As in the seals, the sequence 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” of Da 12:1), whom he describes in such dazzling terms that some have wrongly identified him 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)—not to be confused with the Lamb’s scroll of chs. 5–7 but connected with the symbolic scroll of Ezekiel (Ezekiel 2:3–9:3; cf. Jeremiah 15:15–17). This prophet was told to “eat” the scroll, just as John is told to eat the scroll given him (vv.9–10). Such an action symbolized the reception of the Word of God into one’s innermost being as a necessary prerequisite to proclaim it with confidence. John could see the words on the scroll because it “lay open” in the angel’s hand. The angel standing on both land and sea symbolizes that the prophetic message is for the whole world.

When the angel shouted (v.3), seven thunders spoke, and John proceeded to write down their words. But he is interrupted and is commanded, “Seal up what the seven thunders have said and do not write it down” (v.4). Conceivably, this might have been another series of sevens. Either the seven thunders were intended for John’s own illumination and were not essential to the main vision of the seven trumpets, or the reference is designed to strike a note of mystery with reference to God’s revelatory activities (cf. 2 Corinthians 12:4). As the visible portion of an iceberg is only a small part of the iceberg, so God’s disclosures reveal only part of his total being and purposes.

As in the seals, the sequence 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” of Da 12:1), whom he describes in such dazzling terms that some have wrongly identified him 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)—not to be confused with the Lamb’s scroll of chs. 5–7 but connected with the symbolic scroll of Ezekiel (Ezekiel 2:3–9:3; cf. Jeremiah 15:15–17). This prophet was told to “eat” the scroll, just as John is told to eat the scroll given him (vv.9–10). Such an action symbolized the reception of the Word of God into one’s innermost being as a necessary prerequisite to proclaim it with confidence. John could see the words on the scroll because it “lay open” in the angel’s hand. The angel standing on both land and sea symbolizes that the prophetic message is for the whole world.

When the angel shouted (v.3), seven thunders spoke, and John proceeded to write down their words. But he is interrupted and is commanded, “Seal up what the seven thunders have said and do not write it down” (v.4). Conceivably, this might have been another series of sevens. Either the seven thunders were intended for John’s own illumination and were not essential to the main vision of the seven trumpets, or the reference is designed to strike a note of mystery with reference to God’s revelatory activities (cf. 2 Corinthians 12:4). As the visible portion of an iceberg is only a small part of the iceberg, so God’s disclosures reveal only part of his total being and purposes.

As in the seals, the sequence 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” of Da 12:1), whom he describes in such dazzling terms that some have wrongly identified him 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)—not to be confused with the Lamb’s scroll of chs. 5–7 but connected with the symbolic scroll of Ezekiel (Ezekiel 2:3–9:3; cf. Jeremiah 15:15–17). This prophet was told to “eat” the scroll, just as John is told to eat the scroll given him (vv.9–10). Such an action symbolized the reception of the Word of God into one’s innermost being as a necessary prerequisite to proclaim it with confidence. John could see the words on the scroll because it “lay open” in the angel’s hand. The angel standing on both land and sea symbolizes that the prophetic message is for the whole world.

When the angel shouted (v.3), seven thunders spoke, and John proceeded to write down their words. But he is interrupted and is commanded, “Seal up what the seven thunders have said and do not write it down” (v.4). Conceivably, this might have been another series of sevens. Either the seven thunders were intended for John’s own illumination and were not essential to the main vision of the seven trumpets, or the reference is designed to strike a note of mystery with reference to God’s revelatory activities (cf. 2 Corinthians 12:4). As the visible portion of an iceberg is only a small part of the iceberg, so God’s disclosures reveal only part of his total being and purposes.

The angel’s action of raising his right hand to heaven doubtless alludes to the Jewish oath-swearing procedure (Daniel 12:7). He swears that “there will be no more delay” (v.6). Clearly there is some type of progression in the seals, trumpets, and bowls that nears its conclusion as the seventh trumpet is about to sound (v.7). When the seventh trumpet is finally sounded, there is an announcement that “the kingdom of the world has become the kingdom of our Lord and of his Christ” and that the time has come to judge the dead, to reward the saints, and to destroy the earth destroyers (11:15, 18). These events are recorded in the remaining chapters of the book, which include the seven bowl judgments and the new heavens and the new earth. Thus, here in 10:7 it is announced that “the mystery of God” is accomplished. That mystery is his purposes for humanity and the world as revealed to both OT and NT prophets.

The way the NIV translates v.7 suggests that the consummation comes before the blowing of the seventh trumpet: “when the seventh angel is about to sound his trumpet....” While this is grammatically possible, it is also possible to render the expression “about to sound” as “when he shall sound.” Thus understood, the meaning is that during the time of the sound of the seventh trumpet, when the angel sounds, the final purposes of God will be completed. This rendering clarifies the statement in 11:14, “The second woe has passed: the third woe is coming soon,” a statement made just before the seventh trumpet sounds. Hence, the seventh trumpet will reveal the final judgments of the bowls and the final establishment of God’s rule on the earth.