Revelation Chapter 10 John Sees a Visions of a Book Which He Eats Seventh Angel Pronounces Destruction Complete

Chapter 10 describes the second interlude giving John some specific personal instructions.

John sees the vision of a book which he eats. In his mouth, it is sweet, and yet in his belly it is bitter. The book represents the future missionary work which John is called to do (D&C 77:14). Keep in mind that John became a translated being in order to continue his labors upon the earth. It is sweet to preach the gospel but bitter to see the saints suffer so because of the gospel. In John’s day preaching the gospel was essentially offering persecution or death to those who received it.

1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

verse 1 John has prepared his reader to expect in chapter ten the final trumpet blast to fill the air the final woe to be hurled against the wicked. But it does not happen. The seventh angel does not appear; the trumpet remains mute. Instead, the picture shifts and a new vision opens. In this way, John dramatically introduces another interlude, a moment of instruction and insight before the resolution of the crisis.

“I saw another mighty angel come down from heaven” As the new vision opens, John sees another angel, mighty and radiant, descending from heaven, holding a little scroll in his hand. This angel stands in sharp contrast to the star that introduced chapter nine: The star fell to earth; the angel descends of his own accord. The star had to receive the key to the pit; the angel possesses the book. Thick black smoke boiled from the star’s abyss, while brilliant spectral light emanates from the angel’s face. The star drove the demonic horde; the angel governs cosmic phenomena – cloud, rainbow, sun. One stands as a prince of darkness; the other as a prince of light. One is Satan, the father of lies; the other, the revealer of truth. Thus, John demonstrates the vast difference between the two beings.

John describes the angel’s celestial light and glory with four symbolic expressions: cloud, rainbow, sun, and fire. His greatness is further emphasized with the expressions “mighty,” “loud voice” (verse 3), and “as when a lion roareth” (verse 3). Although he is not identified by name, the angel is likely Michael, the seventh angel, who is second only to Jehovah himself in authority. D&C 88:110-12 (see also Daniel 12:7) identifies Michael as the seventh angel, has some notable similarities with this section of Revelation (see the following table). These three verses have significant similarities but also have a different context.

#Revelation 10:1-7

1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

#Doctrine and Covenants 88:110-112

110 And so on, until the seventh angel shall sound his trump; and he shall stand forth upon the land and upon the sea, and swear in the name of him who sitteth upon the throne, that there shall be time no longer; and Satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years.

111 And then he shall be loosed for a little season, that he may gather together his armies.

112 And Michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven.

“a rainbow was upon his head” Once again the image of the rainbow is present, sign of God’s covenant not only with mankind, but also with all living creatures. It surrounds the angel’s head like a many-colored diadem (a crown or ornamental head band) beaming around a face full of celestial glory prepared to bestow favor and blessings. It reminds one of the invocation that Aaron bestowed upon Israel saying, “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace” (Numbers 6:24-26). The rainbow also suggests the Lord’s covenant with Noah, that he would again bring Zion to the earth (JST Genesis 9:21- 23.)

2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

verse 2 “he had in his hand a little book” This “little book” is mentioned four times: Revelation 10:2, 8, 9, 10. This “book,” or scroll, is not the same as that identified in Revelation 5:1-5, which is sealed with seven seals, for this book is described as “little” and “open” (the other book was sealed), and the angel (possibly Michael) has the book in his hand (no one but Jesus was permitted to touch the other book). The little book would be eaten by John, representing “a mission, and an ordinance, for him to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things” (D&C 77:14).

“he set his right foot upon the sea, and his left foot on the earth” John speaks three times of the angel standing on sea and land (10:2, 5, 8). A similar expression is found in D&C 88:110, where the order of “land” and “sea” is reversed. “Earth” and “sea” appear to indicate the total existence of the telestial world (Exodus 20:4, 11; Psalm 69:34). That the mighty angel has established one foot on the sea and a second on the earth may demonstrate that the telestial world is under his power and authority. It is not clear why the angel sets his right foot on the sea and his left on the earth and not the other way around.

“And he had in his right hand a little book open: and he set his right foot upon the sea, and his left foot on the earth.”

3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

verse 3 “cried with a loud voice, as when a lion roareth” The “loud voice” may be required so that a very large audience will hear the angel, as was the case in Revelation 7:9- 10 and 8:13; or it may refer to the great authority of the angel, whose voice resembles the mighty voice of God himself, which is sometimes likened to a lion’s roar (Hosea 11:10; Joel 3:16; Amos 1:2; 3:8).

“seven thunders uttered their voices” The thunders are voices in heaven (Revelation 6:1; 14:2; Mosiah 27:18) that respond to the loud voice of the angel. Compare the sevenfold “voice of the Lord” in Psalm 29:3. Elder Bruce R. McConkie suggests that “the seven thunders which here utter their voices are the seven angels reciting in some detail that which is to be in each of the thousand year periods of the earth’s temporal continuance” (Doctrinal New Testament Commentary, 3:505).

Elder McConkie also provides another possible interpretation of the seven thunders: “It also appears that John’s vision prefigured what is to be when the events occur and that the promised proclamations shall yet be made when the hour for Millennial peace actually arrives.” Doctrine and Covenants 88:108-10 speaks of the seven angels, who each sound their trumps and “reveal the secret acts of men, and the thoughts and intents of their hearts, and the mighty works of God” (D&C 88:109) in each of the six thousand years of the earth’s temporal existence.

4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

verse 4 John gives neither the content of the angel’s cry nor the thunders’ message. In fact, God specifically commands him to seal up the message.

This is the only place in all Revelation where disclosure is forbidden. On other occasions, too, God has directed his prophets to “shut up the words, and seal the book” (Daniel 12:4; 2 Nephi 27:22; Ether 3:22-23, 27-28).

“And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Those things are sealed up which the seven thunders uttered, and write them not.”

5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

verses 5-6 The mighty angel lifts his right hand (many translations read “right hand”) to heaven, making the standard oath-taking gesture (Genesis 14:22; Deuteronomy 32:40; Daniel 12:7). With one foot on the sea, the other on the land, and the right arm raised to the sky, the angel “touches the three parts of the universe because he is going to swear by him who created them” (Harrington, Revelation, 115).

“him that liveth for ever” This is a name, or title, of God the Father. The angel swears by using God’s name, for there is no greater power and more exalted name. When God himself makes oaths with his people, he swears “by himself” because “he could swear by no greater” (Hebrews 6:13). To emphasize that God is the most exalted of all, John writes that “him that liveth for ever and ever” is the same being who created heaven, earth, the sea, and all things that are found within them.

The mighty angel then swears a solemn oath “that there should be time no longer” The context of this phrase is the sounding of the seventh angel’s trump, as recorded in the next verse, which reads, “When he shall begin to sound, the mystery of God should be finished” (Revelation 10:7; see also D&C 88:106). This passage coincides with Revelation 11:15, when the seventh angel actually sounds his trumpet, signaling the end of the earth in its present state, or the time when the earthly kingdoms “become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.”

In this setting, “time no longer” may refer to the beginning of the Millennium, when time as we understand it with our calendar, seasons, hours, minutes, and seconds no longer exists. This seems to be the manner in which two revelations use the phrase “time no longer”: “The Lord hath redeemed his people; and Satan is bound and time is no longer. The Lord hath gathered all things in one. The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath” (D&C 84:100) and “The seventh angel shall sound his trump; and he shall stand forth upon the land and upon the sea, and swear in the name of him who sitteth upon the throne, that there shall be time no longer; and Satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years” (D&C 88:110).

The phrase could also mean “there should be no more delay,” meaning that there will be no more delay before the final signs of the times are fulfilled and God sends his final judgments upon the wicked. This phrase answers the martyrs’ question, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (Revelation 6:10).

7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

verse 7 “days of the voice of the seventh angel” Michael, the seventh angel, sounds his trump at least twice and possibly on three different occasions (Revelation 11:15; D&C 88:106, 110). This constitutes the “days of the voice of the seventh angel.”

“mystery of God should be finished” The “mystery of God” may pertain to the book with seven seals that “contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence” (D&C 77:6). This mystery will be finished “in the days of the voice of the seventh angel.” Elsewhere the seventh angel is associated with completion, for the number seven signifies completion: when he pours out his vial, a voice from heaven says, “It is done” (Revelation 16:17); and when he sounds his trump, he declares, “It is finished; it is finished!” (D&C 88:106; see also Revelation 11:15; D&C 88:110).

“declared to his servants the prophets” The Lord has revealed the completion of God’s mystery to many of his prophets, who are called the Lord’s “servants” (2 Kings 17:23; Jeremiah 25:4; Daniel 9:10).

8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

verse 8 “voice which I heard from heaven spake unto me again” This voice is the same that commanded John not to write the “things which the seven thunders uttered” (Revelation 10:4). Here the voice commands John to take the little book from the hand of the mighty angel.

“take the little book” Ezekiel and Lehi also received books from heavenly messengers (Ezekiel 2:9; 1 Nephi 1:11). The command to John to eat the little book identified in Revelation 10:8-11 “was a mission, and an ordinance, for him to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things” (D&C 77:14). John’s job includes active participation in restoring the gospel and priesthood blessings to scattered Israel. Presently, he is actively involved in fulfilling the rest. In June conference, 1831, the prophet Joseph Smith stated “that John the Revelator was then among the Ten Tribes of Israel who had been led away by Salmanasar, king of Assyria, to prepare them for their return from their long dispersion” (HC, 1:176).

In addition, John is an Elias; he is identified in the revelations as one who, accompanying Peter and John, restored keys and powers to the earth through the prophet Joseph Smith (D&C 27:12-13; 128:20). The prophets spoke of Elias, who “must come and restore all things” (JST Matthew 11:15; 17:10; D&C 27:6-7). Joseph Fielding Smith explained that “the Elias who was to restore all things is a composite Elias. In other words, the restoration was not made by one personage, but many, and in speaking of Elias coming to restore all things, the Lord was using that title in a plural meaning, having in mind all the prophets who came to restore the fulness of the gospel. This would include John the Baptist, Peter, James and John, and every ancient prophet who restored keys from the days of Adam down” (Doctrines of Salvation, 1:174).

9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

verse 9 “I went unto the angel” John approaches the angel to obtain the book.

“eat it up” The angel commands John to eat the little book. This symbolic action has historical precedents, for Jeremiah declared unto the Lord, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart” (Jeremiah 15:16). Ezekiel also received a book from a messenger who commanded him to “eat this [scroll], and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that [scroll]. . . Then did I eat it; and it was in my mouth as honey for sweetness” (Ezekiel 3:1-3).

John partakes of God’s word as contained in the little book, making it part of his soul, and he now fully understands his mission to gather the tribes of Israel.

10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

verses 9-10 “mouth sweet as honey . . . my belly was bitter” The book is sweet when John eats it because feasting upon the word of God is always sweet, and John’s mission to gather the tribes of Israel would bring joy and satisfaction to his soul. But the book is bitter in his belly. Just why his mission would contain bitterness is unknown. In Ezekiel’s case, the parchment he figuratively ate contained woes, lamentations, and judgments (see Ezekiel 2:9- 10). Because it was the word of God, it pleased Ezekiel, but because it was harsh it pained him. Note too how God’s word is considered sweet in Psalm 119:103 and Jeremiah 15:16. Perhaps John’s mission is somewhat the same. The angel told him that “thou must prophesy again before many peoples, and nations, and tongues, and kings” (verse 11). The formula used seven other times by John is changed here, “kings” replacing “tribes.” John’s commission includes testifying not just to peoples but to heads of state. The term “many” suggests the vastness of the field; not just to one empire but to a multitude. But by witnessing the gospel, John participates directly in damning rebellious nations. Therefore, their rejection of his message, in part, brings upon them the horrible judgments he saw while on the Isle of Patmos.

11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

verse 11 “Thou must prophesy again” The angel who gave the book to John now promises John that he will “prophesy again before many people, and nations, and tongues, and kings.” During His mortal ministry, the Lord prophesied to John that he would “tarry until I come in my glory, and shalt prophesy before nations, kindreds, tongues and people” (D&C 7:3; see John 21:22-23). John thus became a translated being, “as flaming fire and a ministering angel,” who would “minister for those who shall be heirs of salvation who dwell on the earth” (D&C 7:6). He “is yet alive in the flesh,” explained Elder Parley P. Pratt, “and is held in reserve, to ‘prophesy again before many peoples, and nations, and tongues, and kings,’ as it is written” (Key to the Science of Theology, 32).

“before many peoples, and nations, and tongues, and kings” John’s work among the tribes of Israel (D&C 77:14) and among “those who shall be heirs of salvation” (D&C 7:6) may constitute, in part, the promise that he will “prophesy again before many peoples.”

This interlude in chapter ten helps explain why John received the Patmos vision. He was to play an active role in the events he recorded. The reader should keep in mind that John become a translated being, and thus his time on earth was extended (D&C 7:1-8). Thus, God commanded him to devour the scroll, symbolic of mental digestion, and thereby internalize its contents. John did so, and by this means made a complete appropriation of his mission and the message he was to bear. This done, he was ready to act. The degree to which he internalized the message is illustrated by the book of Revelation itself. The vision rings with clarity and purpose. It had become a part of John. Only after this point does John becomes a participant in, not just an observer of, what goes on. His first official act opens chapter eleven.