Apocalipse 10
Bob Utley · You Can Understand the Bible
Apocalipse 10
CONTEXTUAL INSIGHTS The first interlude (chapter 7) came between the sixth and seventh seals. This second interlude (Rev. 10:1-11:14) comes between the sixth and seventh trumpets. There is no interlude between the sixth and seventh bowls (Rev. 16), but there is another interlude before them (Revelation 12-14). This interlude, like Revelation 7, uses OT terms (tabernacle, altar, Jerusalem). However, just as the Jewish allusions in Revelation 7 refer to the NT people of God, the Church, so too, in this chapter. The allusions are drawn from Daniel 9 but they have been adapted to the Greco-Roman, first century setting. Here is a brief quote from Alan Johnson's Commentary on Revelation, "The Jewish view suffers from its inability to relate this chapter to the context of chapter 10, to the parallelism with the seal interlude (Revelation 7), to the ministry and significance of the two witnesses, and to the further chapters in Revelation (esp. Revelation 12-13). Therefore, it is better to understand Revelation 11 as referring to the whole Christian community" (p. 104). As Alan Johnson sees Revelation 11 in its relationship to Revelation 7, 10, and 12-13, George Ladd sees it as an independent literary unit related to the preservation of the Jewish people and their final salvation (cf. Matt. 23:39; Luke 21:24; Rom. 11:26). See his Commentary on the Revelation of John, pp. 150-151. It is difficult to decide between these two views. I certainly feel that because of God's promises to Israel, there will be an end-time revival among natural or proselyte Israel in which many will turn to faith in Christ (cf. Zech. 12:10); this is part of Paul's argument in Romans 11 (it is surely possible that the revival alluded to in Zech. 12:10 occurred in the Palestinian church of the first century). However, the context of Revelation 7,10, and 12-13 implies a universal scope both of protection to all of God's people and judgment against all unbelievers. In this context a believing Jewish emphasis or even a Jewish-versus-Gentile emphasis is out of place. Will there be two end-time witnesses, or is this symbolic of an end-time witness? It is so hard to be confident in interpreting the symbols of this book. If John intended them to be literal, he would have chosen a different genre to reveal this to believers of all ages. Did this reference to "two witnesses" have special meaning to the first century believers experiencing persecution (probably Emperor worship cults)? This cannot be answered with finality. John's choice of imagery is drawn from several sources: the Old Testament, apocalyptic literature, Greco-Roman culture and at times Near Eastern mythology (chapter 12). Did the first hearers completely and fully understand his sources and symbolism? Possibly not, not in a specific way, but they did understand the genre! They would not have forced a literal historical fulfillment for all the details. My only fear in making this statement is how OT predictive prophecy was interpreted by the inspired NT authors! Often they saw literal fulfillment of OT details in the life of Christ. Some of these fulfillments were rabbinical word plays or type/antitype symbols. Under the Spirit's guidance (or Jesus' teaching, cf. Luke 24:13-35) the Apostles' current historical setting was viewed through OT prophetic texts. This same thing may occur for the last generation of persecuted believers. However, intervening interpreters are not able to predict which of these details through theology or hermeneutics! Modern interpreters must not force their history into these apocalyptic texts seek literal fulfillment on every detail of this highly symbolic genre. Time will tell! The literary patterns and imagery of the seals and the trumpets is almost identical. Both bring human history up to the very end (cf. Rev. 6:12-17 and 11:15-19).
Apocalipse 10:1-7
10:1 "I saw another strong angel coming down out of heaven" Notice that John is back on earth after the vision of Revelation 4-5 (if John's call to heaven in Rev. 4 was the rapture of the church, is this the fall of the church?). This angel is described in terms which apply to YHWH in the OT and to Christ in Rev. 1:12-20. Because of this, many have asserted that this is Christ Himself. However, this is doubtful for the following reasons: Christ is never called an angel in Revelation there are other mighty angels listed in Revelation (cf. Rev. 5:2; 18:21) this angel will swear by God in Rev. 10:6, which is inappropriate for Christ there is an angel in Daniel 10 who is also described in similar terms This elaborate description may contrast this angel of light with the angel of the abyss in Revelation 9. As the angel in Revelation 9 was directed, this angel is self-directed. This may be an allusion to the powerful angel of Dan. 10:5-6 or to Michael, the archangel of Israel in Dan. 10:13 and 12:1. ▣ "clothed with a cloud" In the OT clouds were the unique transportation of deity (cf. Ps. 97:2; 104:3; Dan. 7:13; Acts 1:9). ▣ "and the rainbow was upon his head" Many see this as an allusion to Rev. 4:3 and therefore another title of power and authority reminiscent of deity. The allusion may go back to Ezek. 1:28, where a rainbow is the portable throne/chariot of YHWH. ▣ "his face was like the sun" This follows the description of Christ found in Rev. 1:16 (cf. Matt. 17:2). ▣ "his feet like pillars of fire" This description is also similar to Christ in Rev. 1:15. 10:2 "he had in his hand a little book which was open" There has been much discussion about this little book. Some see it as the little book of Rev. 5:1, now opened, but two different Greek words are used (Rev. 5:1, biblion; Rev. 10:2, biblaridion). Others see it as related to Ezekiel 2:8-3:14. Since this is an angel and not Christ, Ezekiel is the best allusion. ▣ "He placed his right foot on the sea and his left on the land" The size of the angel speaks of a universal message. The rabbis (in the Talmud) discussed an angel named Sandelfon, whose enormous height was the same as the distance of 500 miles taller than other angels (cf. Hagigah 13b). 10:3 "he cried out with a loud voice, as when a lion roars" This term "roars" (mukaomai) is usually used for the voice of oxen (a low bellow). However, it seems appropriate given that this is an allusion to the OT passages where God spoke as a lion (cf. Jer. 25:30; Hos. 11:10; Joel 3:16; Amos 3:8). ▣ "the seven peals of thunders uttered their voices" The identity of these seven thunders is disputed. This could be: an allusion to the seven "voices" of God in Ps. 29:3-9 parallel to the seven seals and seven trumpets, which were cycles of God's judgment on unbelievers (cf. Rev. 8:5; 11:19; 16:18) for the purpose of redemption a sound coming from God's throne (cf. Rev. 4:5) it may also relate to the seven spirits of God (cf. Rev. 1:4; 4:5; 5:6 from Isa. 11:22) 10:4 "Seal up" There are several places in the Bible where someone has received a revelation from God but could not reveal it. Two of these are Daniel (cf. Dan. 8:26; 12:4,9) Paul (cf. 2 Cor. 12:4) However, this is a very surprising statement. John is told to write what he sees (cf. Rev. 1:11,19; 14:13; 19:9; 21:5). John is told in Rev. 22:10 that the words of this prophecy are not to be sealed up. It must refer to this message alone! 10:5 "lifted up his right hand to heaven" This is a gesture for oath-taking (cf. Gen. 14:22; Exod. 6:8; Num. 14:30; Deut. 32:40; Ezek. 20:15,28; Dan. 12:7). The form of this oath is very striking in its titles for God. 10:6 "Him who lives forever and ever" This characterization of God recalls His two most common OT names: YHWH from the Hebrew VERB "to be" (cf. Exod. 3:14). "I Am that I Am" was the covenant name for deity; it emphasized God as Savior and Redeemer (cf. Gen. 14:19; Exod. 20:11; Neh. 9:6; Ps. 146:6). Elohim, which was used of God in Genesis 1 as creator, sustainer, and provider of everything on earth (cf. Gen. 14:19; Exod. 20:11; Neh. 9:6; Ps. 146:6). This oath is a way of asserting the trustworthiness of the angel's message. Special Topic: Names for Deity, C. and D. ▣ "there will be delay no longer" This may be a response to the question of the martyrs in Rev. 6:10. It is literally "that time (chronos) no longer shall be." The concept of time is very fluid in this book for several reasons. There are two different Greek words that express time chronos, the passing of time (cf. Rev. 10:6) kairos, a special time, season, or event (cf. Rev. 1:3; 11:18;12:12,14) There are several idioms used: "the things which must shortly take place" (cf. Rev. 1:1; 22:6) "the time is near" (cf. Rev. 1:3; 3:11; 22:10) "I am coming quickly" (cf. Rev. 2:5,16; 22:7,12,20) "I will come like a thief" (cf. Rev. 3:3; 16:15) All of these speak of immediacy. However, some passages speak of a delay (cf. Rev. 6:11; 10:6; 14:13). Another idiom is that the day of judgment and rewards has arrived, "it is done" (cf. Rev. 16:17; 21:6) or "the time has come" (cf. Rev. 11:18; 20:12). This fluidity has been exploited by the differing interpretive systems to emphasize a certain aspect of time (first century, every age, or last generation). The solemn oath of the angel is that the end-time events must now begin. The prayers of the martyrs have been answered! Revelation must be interpreted in light of its first readers (see John Bray, Matthew 24 Fulfilled). Special Topic: Soon Return 10:7 "the mystery of God is finished" "the mystery of God would be finished" NRSV, Peshitta "the mystery of God would be fulfilled" "God will accomplish his secret plan" "the mystery of God will be fulfilled" "the hidden purposes of God will have been fulfilled" The term has several connotations. Paul uses it often to refer to God's eternal plan of the redemption of Jews and Gentiles through faith in Christ (cf. Eph. 2:11-3:13 Revelation often refers to a mystery about part of a vision (cf. Rev. 1:20; 17:5,7). In Rev. 10:7 it refers to God's eternal plan of redemption, as Paul did in Rom. 16:25-26 and Eph. 2:11-3:13. It is possible that John took this term from Daniel, particularly chapter 2 (cf. Dan. 2:18,19,27,28,29,30,47). If so, it refers to God's ability to reveal His actions. God is knowledgeable of and in control of all history. Special Topic: YHWH's Eternal Redemptive Plan Special Topic: Mystery in the Gospels ▣ "the prophets" See Special Topic: Prophecy (OT) Special Topic: Prophecy (NT)
Apocalipse 10:8-11
10:8 "the voice which I heard from heaven, I heard again" There has been much speculation about the identification of the speaker. Some have asserted that it is God, or Christ, or the Holy Spirit, or one of the powerful angels. In Rev. 10:11 the voice is PLURAL, possibly referring to the Triune God. The PLURALS used of deity in the OT (the name Elohim and the "us" of Gen. 1:26; 3:22; 7:11; Isa. 6:8) have been explained in several ways. a grammatical form called "the PLURAL OF MAJESTY" whereby the PLURAL intensifies the concept or term YHWH speaking collectively of the angelic council (cf. 1 Kgs. 22:19; Job 1:6; 2:1; Jer. 23:18; Dan. 7:10) an incipient form of the concept of a Triune God or Trinity (cf. Ps. 110:1; Zech. 2:8; 17:10) Special Topic: Names for Deity, C. and D. 10:9 "'Take it and eat it'" This is an allusion to Ezek. 2:8-3:14 or Jer. 15:16-17. This symbolizes being commissioned to speak God's message. The little book symbolizes God's message which contains both assurance to believers (honey, cf. Ps. 19:10-11; 119:103) and judgment to unbelievers (bitter). This scroll is not the same as the one that Jesus opened in chapter 6. This refers to the message from the almighty angel (cf. Rev. 10:7-11). 10:11 "they said to me" The powerful angel or the Triune God is affirming John as prophetic recorder and spokesman. ▣ "many peoples and nations and tongues and kings" This terminology is used of both unbelievers (cf. Rev. 11:9; 13:7-8; 14:6; 17:15) and believers (i.e.,before Judgment Day cf. Rev. 7:9; 15:4 and after Judgment Day, cf. Rev. 21:24,26; 22:2). This verse could refer to preaching the gospel (cf. Rev. 10:11; 14:6) to all nations (cf. Matt. 24:14; Mark 13:10) or the prediction of further temporal judgments of the wrath of God. REVELATION 11