FIRST SCENE OF THE INTERPOSED VISION.

(1, 2) And I saw . . .--Translate, And I saw another mighty angel descending out of the 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 none 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; but, nevertheless, the words, "another mighty angel," afford serious difficulty. Our Lord might indeed appear as an angel, but it is scarcely conceivable that He would be called "another mighty angel:" an expression which 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 are employed by God, but in the mechanism of these visions the angels are not necessarily such, any more than the stars are literal stars: they are typical, representative angels, as we speak of the Angel of Peace, the Angel of War; so we have the Angels of Time, of Death, of Life, as in the Apocalypse. The angel here, even if he does not represent Christ Himself, descends with the evidences of Christ's power. He comes to remind the secret ones of God that Christ is with them always, and that He will not hide His commandments from those who are living as strangers and pilgrims upon earth (Psalm 119:19; 1Peter 2:11); for he bears a little book open in his hand. The value of this vision is best seen by calling to mind 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 were led by the angel of the abyss. As an answer to this comes this angel, bearing the witnesses of Christ's power. When the troubles come that darken and confuse, the messenger from heaven will come to give light, teaching, and strength to the faithful--so does this angel first give assurance of the power of Christ. He comes clothed with a cloud, the token always 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 of love, glowed round his head; his face, like 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, and 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 none were found worthy to open it; this book is open--that book was larger; this one being described as a small book. Do these contrasts help us to the meaning? One thing they seem to tell us: the book contains none of those secret things which were the contents of the former book. The closed, sealed book pointed to the hidden springs of future history; this points to what is open to all. That book was comparatively large, and tilled 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 repetition in brief 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 witnesses of Christ's presence comes also 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 period of the Reformation. The period affords 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.

Verse 1. - And I saw. We have here the commencement of what many writers call an episode, or rather two episodes, which intervene between the sixth and seventh trumpets, just as Revelation 7. occurs between the sixth and seventh seals. But as in the latter place we saw only a greater elaboration in the introduction to the seventh seal, and not a detached relation, so here Revelation 10. and Revelation 11:1-14 form a gradual transition from the sixth to the seventh trumpet, and supplement what is set forth under those trumpets. The passage is so far a digression, as it is occupied chiefly in setting forth the fate of the Church rather than that of the ungodly; but it only does so to demonstrate the wickedness of the world, and the inevitable nature of the last great punishment. Revelation 9. ends (almost in a tone of surprise) with the words, "Neither repented they," etc.; therefore the angel now declares that, as all the warnings vouchsafed have brought men as a whole no nearer to God, the last final punishment must now fall. But, as if the measure of God's mercy were not yet fully filled up, it is shown how he has given to the world two witnesses, by which men might be induced to repent. But this, too, only serves to add to the condemnation of the world, which wrests this gift to its own destruction. We thus have the connection. God has sent punishments as warnings. But he not only has done this, he has also given direct instruction by the witness of his Word; man has despised both; therefore the end must come. Although the main object of the trumpet visions is to set forth the woes inflicted upon the wicked, yet the seer, as it were, hesitates to indicate the last dread punishment until he has alluded to the opportunities which God has afforded mankind of escaping that end. Another mighty angel come down from heaven; coming down out of heaven (Revised Version). So in the vision of the seals, at this point the advent of another angel ushers in the following incidents (Revelation 7:2). He is probably another angel as distinguished from the sixth angel (Revelation 9:13). There is not sufficient reason for supposing that Christ is meant. Wherever our Lord is referred to in the Revelation, it is always in a mode which cannot possibly be mistaken (cf. Revelation 1:13; Revelation 5:6, etc.). St. John's position is now upon the earth. In the vision he is either in heaven or on the earth, as required, he thus sees the angel apparently coming down from heaven. Clothed with a cloud. The symbol of majesty (cf. Exodus 16:10; Luke 21:27; Revelation 1:7, etc.). And a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire. Omit "was." The description shows the celestial dignity of the messenger. Perhaps there is a reference in the rainbow to the merciful character of this angel's mission, and the faithfulness and patience of God. The two last clauses express the same idea, viz. the bright and glorious appearance of the angel. God's glory is reflected in his messenger, as formerly it was in Moses (Exodus 34:29, 30).

10:1-7 The apostle saw another representation. The person communicating this discovery probably was our Lord and Saviour Jesus Christ, or it was to show his glory. He veils his glory, which is too great for mortal eyes to behold; and throws a veil upon his dispensations. A rainbow was upon his head; our Lord is always mindful of his covenant. His awful voice was echoed by seven thunders; solemn and terrible ways of discovering the mind of God. We know not the subjects of the seven thunders, nor the reasons for suppressing them. There are great events in history, perhaps relating to the Christian church, which are not noticed in open prophecy. The final salvation of the righteous, and the final success of true religion on earth, are engaged for by the unfailing word of the Lord. Though the time may not be yet, it cannot be far distant. Very soon, as to us, time will be no more; but if we are believers, a happy eternity will follow: we shall from heaven behold and rejoice in the triumphs of Christ, and his cause on earth.And I saw another mighty angel,.... Not any mere man, as Justin the emperor, as some have thought, who sent letters abroad in favour of the orthodox doctrine, against the Arians, which they suppose is meant by the little book open in his right hand; and still less the pope of Rome, whether in the sense of Papists or Protestants, which latter represent him as a tyrant, treading upon men both in the islands and in the continent, and holding forth the book of canons and decrees; rather, as Mr. Daubuz thinks, Luther, with the rest of the reformers, is intended, and especially since the prophecy of this chapter respects the Reformation, which began before the end of the sixth trumpet; and the epithets given to this angel may denote his strength and courage, his divine authority, the protection of him, and the clear doctrine of peace and reconciliation he brought: however, a created angel is not intended: not the angel that made proclamation for the opening of the book, and unsealing it, Revelation 5:2; between which, and having the book in his right hand open, is a wide difference; nor any other, though the epithet "mighty" belongs to angels in common; and though this angel swears by the living God; and though it was an angel by whom Christ signified the things contained in this book to John; but the uncreated Angel, the Lord Jesus Christ, seems rather designed, as appears both by comparing this with Daniel 12:7; and from the power lie gave to the two witnesses, Revelation 11:3; which cannot agree with a created angel; and besides, who so proper to hold the book open as he who unloosed the seals, and opened it, and to whom the epithet "mighty" may be applied in the highest sense, as God; and who as man may be said to swear by the living God, and to whom the whole description well agrees? he is sometimes called an Angel simply, Genesis 48:16; sometimes the Angel of the Lord, and who appears to be Jehovah himself, the second Person, Genesis 16:7, compared with Genesis 19:1; and sometimes the Angel of God's presence, Isaiah 63:9; and the Angel of the great council in the Septuagint on Isaiah 9:6; and the Angel, or messenger, of the covenant, Malachi 3:1; and may be so called, because he is a messenger from God as man and Mediator, being sent by him to declare his will and redeem his people: and he is a "mighty" one; not only as God, being the mighty God, the Almighty, which appears by his creation of all things, and upholding them in their beings; but as Mediator, having all power in heaven and in earth, and being far above all principality, power, and might; and, as man, made strong by God for himself, and for his people: he appears now as "another" angel, distinct from the seven angels who had trumpets given them to sound, and six of which had already sounded; and particularly from the angel of the sixth trumpet, who had just sounded; though some copies, and the Complutensian edition, leave out the word "another"; and very opportunely does he appear for the comfort of his church, when the trumpets that had been blown had brought such desolations upon the empire, western and eastern, and when both the western and eastern antichrists had appeared, and before the seventh trumpet sounds, and brings in the last and greatest woe: and he is said to

come down from heaven; which does not design his incarnation, that was long before this time; nor his spiritual presence with his people, which is common to them in all ages; nor his second coming to judgment, which will be by a descent from heaven, and in the clouds of heaven, for that is yet future; but in a visionary way, his appearance to and for his church and people in the dark times of antichrist, when afflicted by the Turk on the one hand, and the pope on the other:

clothed with a cloud (n); which is expressive not of the human nature of Christ, with which his divinity was veiled in his state of humiliation, so that few saw the glory of his divine Person and the greater part esteemed him a mere man; but rather of the obscurity of him, his person, offices, and grace, in those times of antichristian darkness, and even of the dim light and knowledge which his true and faithful followers had of him in those times; it was a dark and cloudy day with them, as well as the whole earth was covered with the gross darkness of Popery and Mahometanism; though it seems best of all to interpret this phrase of the majestic presence of Christ in his appearances to his people, who went before the people of Israel in a cloud by day in the wilderness, descended in one on Mount Sinai, dwelt in one both in the tabernacle and temple, was overshadowed by one on the Mount when transfigured, ascended in one to heaven, and will return in one, or more: moreover, the cloud may denote the power and protection of God attending the Reformation; see Psalm 68:34;

and a rainbow was upon his head; which was a token of the covenant; see Revelation 4:3; and the note there: this, with its blessings, is upon the head of Christ, the antitypical Joseph, and who is the head of his church and people; and Christ appearing in this form at this time when the world was overflowed with Popery and Mahometanism, shows that God was still mindful of his covenant, even in those worst of times, and would not suffer his church to be overwhelmed, and sunk in the general deluge of antichristianism, or the gates of hell to prevail against it; Christ, at such a tirade as this, very seasonably appeals with the rainbow of the covenant on his head, as a messenger of peace, and bringer of good tidings, to let his people know that ere long it would be halcyon days with them, and there would be times of refreshing from the presence of the Lord, who was ever mindful of his covenant with them; and that the Gospel of peace and reconciliation would be preached unto them:

and his face was as it were the sun; or looked like the sun, as it did at the time of his transfiguration on the and as he is described in Revelation 1:16, and may denote clearness and purity of Christ; both as God, who is the brightness of his Father's glory, and the express of his person; and as man, who is holy, harmless, up defiled; and is also expressive of that fight of nature, grace, and glory, which he imparts unto the sons of men; as well as of that beauty, loveliness, and amiableness in his person, which renders him as the sun, delightful to behold; and of the majesty of his person, and the manifestations of himself, to the great comfort, pleasure, and refreshment of his saints:

and his feet as pillars of fire; which may refer to the state of the church of Christ at this time, which was in the fire of afflictions, when many of its members were called to the stake, and burnt there for the sake of the Gospel, and yet were like "pillars", firm and unshaken; the church was like the bush that Moses saw, which was on fire, but not consumed; Christ was with his people as they passed through it, that it could not kindle upon them so as to destroy them; and their faith, which was tried by it, was found to be much more precious than of gold that perisheth: or this may show what Christ then was, both to his people and to his enemies; to his people his feet were as "pillars" of brass and marble, to bear them up, and support them under all their trials and afflictions; his goings forth towards them in a way both of providence and grace, were in such a manner, as to strengthen and confirm them in the faith of him against all the powers of hell and earth; and they were like "fire", to consume his and their enemies; with his feet he trod upon them, and subdued them under him, who were as stubble, briers and thorns, easily consumed by him, when at the same time be was a wall of fire to his people, and the glory in the midst of them.

(n) , Philo de Vita Mosis, l. 1. p. 608.