Verse 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.  

In this scripture we another instance in which the consecutive line of
thought is for a time interrupted. Revelation 9 closed with the events of
the sixth trumpet. The sounding of the seventh trumpet is not introduced
until we reach Revelation 11: 15. All of chapter 10 and a part of chapter
11, therefore come in parenthetically between the sixth and seventh
trumpets. That which particularly connected with the sounding of the sixth
trumpet is recorded in chapter 9. The prophet has other events to introduce
before the opening of another trumpet, and takes occasion to do it in the
scripture which intervenes to Revelation 11: 15. Among these is the
prophecy of chapter 10. Let us first look at the chronology of the message
of this angel.  

The Little Book.--"He had in his hand a little book open." We may infer
from this language that this book was at some time closed. We read in
Daniel of a book which was closed and sealed to a certain time: "Thou, O
Daniel, shut up the words, and seal the book, even to the time of the end:
many shall run to and fro, and knowledge shall be increased." Daniel 12: 4.
Since this book was closed only until the time of the end, it follows that
at the time of the end the book would be opened. As this closing was
mentioned in prophecy, it would be but reasonable to expect that in the
predictions of events to take place at the time of the end, the opening of
this book would also be mentioned. There is no book spoken of as closed and
sealed except the book of Daniel's prophecy, and there is no account of the 
opening of that book unless it be here in Revelation 10. We see, furthermore,
that in both places the contents ascribed to the book are the same. The 
book which Daniel had directions to close and seal had reference to time:
"How long shall it be to the end of these wonders?" Daniel 12: 6. When 
the angel of this chapter comes down with the little book open, on which
he bases his proclamation, he gives a message in relation to time, as will 
be seen in verse 6. Nothing more is required to show that both expressions 
refer to one book, and to prove that the little book which the angel had in
his hand, open, was the book referred to in the prophecy of Daniel.  

An important point is now determined in our endeavor to settle the
chronology of this angel We have seen that the prophecy, especially the
prophetic periods of Daniel, were not to be opened until the time of the
end. If this is the book which the angel had in his hand open, it follows
that he proclaims his message after the time when the book should be
opened, or somewhere this side of the beginning of the time of the end. All
that now remains on this point is to ascertain when the time of the end
began, and the book of Daniel itself furnishes data from which this can be
done. In Daniel 11: 30, the papal power is brought to view. In verse 35 we
read, "Some of them of understanding shall fall, to try them, and to purge,
and to make white, even to the time of the end." Here is the period of the
supremacy of the little horn, during which time the saints, times, and laws
were to be given into his hand, and from him suffer fearful persecutions.
This is declared to reach to the time of the end. This period ended A.D.
1798, when the 1260 years of papal supremacy expired. There the time of the
end began, and the book was opened. Since that time, many have run to and
fro, and knowledge on these prophetic subjects has marvelously increased.
(See comments on Daniel 12: 4.)  

The chronology of the events of Revelation 10 is further ascertained from
the fact that this angel appears to be identical  with the first angel of 
Revelation 14. The points of identity them are easily seen: They both have
a special message to proclaim, They both utter their proclamation with a 
loud voice. They both use similar language, referring to the Creator as the 
maker of heaven and earth, the sea, and the things that are therein. And 
they both proclaim time, one swearing that time should be no more, and 
the other proclaiming that the hour of God's judgment has come.  

But the message of Revelation 14: 6 is located this side of the beginning
of the time of the end. It is a proclamation of the hour of God's judgment
come, and hence must have its application in the last generation. Paul did
not preach the hour of judgment come. Martin Luther and his coadjutors did
not preach it. Paul reasoned of a judgment to come, indefinitely future,
and Luther placed it at least three hundred years beyond his day. Moreover,
Paul warns the church against preaching that the hour of God's judgment has
come, until a certain time. He say: "Now we beseech you, brethren, by the
coming of our Lord Jesus Christ, and by our gathering together unto Him,
that ye be not soon shaken in mind, or be troubled, neither by spirit, nor
by word, nor by letter as from us, as that the day of Christ is a hand. Let
no man deceive you by any means: for that day shall not come, except there
come a falling away first, and that man of sin be revealed." 2
Thessalonians 2: 1-3. Here Paul introduces to our view the man of sin, the
little horn, or the papacy, and covers with a caution the whole period of
his supremacy, which, as already noticed, continued 1260 years, ending in
1798.  

In 1798, therefore the restriction against proclaiming the day of Christ at
hand ceased. In 1798 the time of the end began, and the seal was taken from
the little book. Since that time, therefore, the angel of Revelation 14 has
gone forth proclaiming that the hour of God's judgment is come. It is since
that time, too, that the angel of chapter 10 has taken his stand on sea and
land, and sworn that time shall be more. Of their identify there can now be
no question. All the arguments which go to locate the one are equally 
effective in the case of the other.  

We not enter into any extended argument here to show that the present
generation is witnessing the fulfillment of these two prophecies. In the
preaching of the second advent, more especially from 1840 to 1844, began
their full and circumstantial accomplishment. The position of this angel,
one foot upon the sea and the other on the land. Had this message been
designed for only one country, it would have been sufficient for the angel
to take his position on the land only. But he has one foot upon the sea,
from which we may infer that his message would cross the ocean, and extend
to the various nations and divisions of the globe. This inference is
strengthened by the fact that the advent proclamation above referred to did
go to every missionary station in the world. More on this will be found in
comments on Revelation 14.  

Verse 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.  

The Seven Thunders.--It would be vain to speculate upon the seven thunders,
in hope of gaining a definite knowledge of what they uttered. Something
evidently was uttered which it would not be well for the church to know. We
must acquiesce in the directions given to John concerning them, and leave
them where he left them, sealed up, unwritten, and consequently to us
unknown.  

Verse 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.  

"Time No Longer."--What is the meaning of this most solemn declaration? It
cannot mean that with the message of  this angel, time, as computed in this 
world, in comparison with eternity, should end. The next verse speaks of the
days of the voice of the seventh angel, and Revelation 11: 15-19 gives us 
some of the events to take place under this trumpet in the present state. It 
cannot mean probationary time, for that does not cease until Christ closes 
His work as priest, which is not until after the seventh angel has begun to 
sound. (Revelation 11: 15, 15: 5-8.) It must therefore mean prophetic time, 
for there is no other to which it can refer.  

The word "time" in this verse is translated "delay" in the American Revised
Version--a very unusual rendering of the Greek original , chronos, "time," 
and the only one in the New Testament. Evidently the translators did not
 have prophetic time in mind, and could discern no other proper rendering 
of the word than "delay." Though by extension and implication this may 
be an admissible translation when the context seems to justify it, there 
is nothing in the context of verse 6 to call for such a rendering. In fact, the
 bitterness of the experience that follows the symbolic eating of the little
 book in verse 8-10 was for the very reason the Lord's coming was to be
 delayed beyond the expectation of those who were looking for Him in 
1844--and this for the very reason that their work of preaching the gospel
 was not yet finished, as clearly indicated in verse 11. Surely in an 
announcement given with so much emphasis as the one recorded in 
erse 6, if delay were meant instead of (prophetic) time, the regular word 
for "delay,"  anabole, would be used, as in Acts 25: 17, or , okneo, as in 
Acts 9: 38. It is true that a verb derived from chronos, namely, chronizei, 
is used in the sense of  "delay," as in Matthew 24: 48 and  Luke 12: 45. 
But chronizei means simply "pass time," or "letting time  pass," and 
gains its meaning of "delay" in this way. The word chronos,  however,
denotes "time" in the absolute, and there is every reason to believe this
is its meaning (in a prophetic sense) in verse 6; and that since it is used
in a prediction connected with a very important prophecy, we are justified
in understanding it to mean prophetic time. In other words, prophetic time 
shall be no more--not that time should never be used in a prophetic sense, 
for the "days of the voice of the seventh angel" spoken of immediately after, 
doubtless mean the years of the seventh angel. It means, rather, that no 
prophetic period should extend beyond the time of this message. Arguments
 on the prophetic periods, showing that the longest ones did not extend 
beyond the autumn of 1844, will be found in remarks on Daniel 8: 14.  

Verse 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.  

The Seventh Trumpet.--This seventh trumpet is not that which is spoken of
in 1 Corinthians 15: 52 as the last trump, which wakes the sleeping dead;
but it is the seventh in the series of the seven trumpets, and like the
others of this series, occupies prophetic days (years) in sounding. In the
days when he shall begin to sound, the mystery of God shall be finished.
Not in the day when he shall begin to sound, not in very beginning of his
sounding, but in the early years of his sounding, the mystery of God shall
be finished.  

Form the events to take place under the sounding of the seventh trumpet,
its beginning may be located with sufficient definiteness at the close of
the prophetic periods in 1844. The great event, whatever it is, is right
upon us. Some closing and decisive work, with whatever of importance and
solemnity it bears in its train, is near at hand. There is an importance
connected with the finishing of any of the works of God. Such an act marks
a solemn and important era. Our Saviour, when dying upon the cross, cried,
"It is finished." John 19: 30. When the great work of mercy for fallen man
is completed, it will be announced by a voice from the throne of God,
proclaiming in tones like thunder the solemn sentence, "It is done!"
Revelation 16: 17. It is therefore no uncalled-for solicitude which prompts
us to inquire what bearing such events have upon our eternal hopes and
interests. When we read of the finishing of the mystery of God, we ask 
what that mystery is, and in what its finishing consists.  

"The Mystery of God."--A few direct testimonies from God's word, which has
been given as a lamp to our feet, will show what this mystery is. "Having
made known unto us the mystery of His will, according to His good pleasure
which He hath purposed in Himself: that in the dispensation of the fullness
of times He might gather together in one all things in Christ, both which
are in heaven, and which are on earth; even in Him." Ephesians 1: 9, 10.
Here God's purpose to gather together all things in Christ is called the
"mystery" of His will. This accomplished through the gospel. "For me [Paul
asks that prayers be made], that utterance may be given unto me, that I may
open my mouth boldly, to make known the mystery of the gospel." Ephesians
6: 19. Here the gospel is declared plainly to be a mystery. In Colossians
4: 3, it is called the mystery of Christ. Again, "How that by revelation He
made known unto me the mystery (as I wrote afore in few words), . . . that
the Gentiles should be fellow heirs, and of the same body, and partakers of
His promise in Christ by the gospel." Ephesians 3: 3, 6. Paul here declares
that the mystery was made known to him by revelation, as he had before
written. In this he refers to his Epistle to the Galatians, where he
recorded what had been given him "by revelation," in these words: "I
certify you, brethren, that the gospel which was preached of me is not
after man. For I neither received it of man, neither was I taught it, but
by revelation of Jesus Christ." Galatians 1: 11, 12. Here Paul tells us
plainly that what he received through revelation was the gospel. In
Ephesians 3: 3, he calls it the mystery made known to him by revelation, as
he had written before. The Epistle to the Galatians was written about A.D.
54, and that to the Ephesians about A.D. 65.  

In view of these testimonies, few will be disposed to deny that the mystery
of God is the gospel. It is the same, then, as if the angel had declared,
In the days of the voice of the seventh angel, when he shall begin to sound,
 the gospel shall be finished. But what is the finishing of the gospel? Let 
us first inquire for what it was given. It was given to take out from the 
nations a people for God's name. (Acts 15: 14.) Its finishing must, as a 
matter of course, be the close of this work. It will be finished when the
 number of God's people is made up, when mercy ceases to be offered, 
and probation closes.  

The subject is now before us in all its magnitude. Such is the momentous
work to be accomplished in the days of the voice of the seventh angel,
whose trumpet notes have been reverberating through the world since the
memorable epoch of 1844. God is not slack. His work is not uncertain. Are
we ready for the issue?  

Verse 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. 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. 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.  

John is here brought in to act a part as a representative of the church,
probably on account of the succeeding peculiar experience of the church,
which the Lord of the prophecy would cause to be put on record, but which
could not well be presented under the symbol of an angel. When only a
straight-forward proclamation is brought to view, angels may be used as
symbols to represent the religious teachers who proclaim that message, as
in Revelation 14. But when some particular experience of the church is to
be presented, it could most appropriately be set forth in the person of
some member of the human family. Hence John is himself called upon to act a
part in this symbolic representation. This being the case, the angel who
here appeared to John may represent that divine messenger, who has charge
of this message; or he may be introduced for the purpose of representing
the nature of the message, and the source from which it comes.  

The Sweet and the Bitter.--The angel of this chapter has in his hand "a
little book open." In comments on verse 2 we have shown this "little book"
to be the book of Daniel which was "sealed till the time of the end."
Daniel 12: 9. It would be opened when the prophecies of the book were to be
understood.  

In comments on Daniel 8: 14 it has been shown that the work of cleansing
the heavenly sanctuary began in 1844. Students of prophecy who made this
discovery understood the sanctuary to mean the earth, and mistakenly
regarded this prediction to mean that the Lord would come to cleanse the
earth of its pollution and sin at that time.  

This message of the coming of the Lord in the autumn of 1844 spread rapidly
throughout America and other parts of the world. It greatly moved the
hearts of men and stirred the Protestant churches of that time. Tens of
thousands looked for the coming of the Lord at the close of the great
prophetic period of 2300 days in 1844. (See Daniel 8: 14; 9: 25-27.) Every
preparation was made to greet Him with great joy and gladness, and then
came the bitterness of disappointment, for the Lord did not come. Their
mistake was in their misunderstanding of the event to take place at the end
of this prophetic period, and not in their reckoning of the time.  

Accordingly, we read in verse 10, "The little book . . . was . . . in my
mouth sweet as honey: and as soon as I had eaten it, my belly was bitter."  

More Work to Be Done.--The disappointment, however, was no evidence that
the Lord was not in the movement, for in this tenth chapter of Revelation
He anticipates this very experience, and in the last verse points His
people to a task of world-wide extent He had yet for them to perform prior
to His glorious appearing, for their work had not yet been finished. This
work is brought to view quite fully in the three angels' messages of the
fourteenth chapter. (See similar experiences in Jeremiah 15: 16-18; Ezekiel
3: 1-3, 10.)  

Verse 11 And he said unto me, Thou must prophesy again before many 
peoples, and nations, and tongues, and kings. John, standing as the 
representative of the church, here receives from the angel another 
commission. Another message joining the first and second angels' 
messages, it to go forth to the world. In other words, we have here
a prophecy of the third angel's message, now, as we believe, in process of
fulfillment. Neither will this work be done in a corner, for it is to go
before "many peoples, and nations, and tongues, and kings," as will be
clearly seen in our study of Revelation 14: 6-12.
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