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Thou must prophesy again - Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general.

The reader will find, on comparing this chapter with Daniel 8:1-27; Daniel 12:1-13, and Ezekiel 2:1-3:27, that there are several things similar in both; and the writer of the Apocalypse appears to keep these two prophets continually in view. I must once more say that I do not understand these prophecies, therefore I do not take upon me to explain them. I see with regret how many learned men have mistaken their way here. Commentators, and even some of the most modern, have strangely trifled in these solemn things; all trumpets, vials, woes, etc., are perfectly easy to them; yet from their descriptions, none get wise either to common sense or to the things that make for their peace.

On the same ground I cannot admit the interpretation that is given of the word χρονος, translated time in Revelation 10:6, which some have construed into an artificial period of 1,111 years, which they term chronos; hence we have the chronos, half-chronos, and non-chronos. Bengel has said much on these points, but to very little purpose; the word in the above place seems to signify delay simply, and probably refers to the long-suffering of God being ended in reference to Jerusalem; for I all along take for probable that this book was written previously to the destruction of that city.

And he said unto me - The angel then said.

Thou must prophesy - The word “prophesy” here is evidently used in the large sense of making known divine truth in general; not in the comparatively narrow and limited sense in which it is commonly used, as referring merely to the foretelling of future events. See the word explained in the Romans 12:6 note; 1 Corinthians 14:1 note. The meaning is, that, as a consequence of becoming possessed of the little volume and its contents, he would be called to proclaim divine truth, or to make the message of God known to mankind. The direct address is to John himself; but it is evidently not to be understood of him personally. He is represented as seeing the angel; as hearkening to his voice; as listening to the solemn oath which he took; as receiving and eating the volume; and then as prophesying to many people; but the reference is undoubtedly to the far-distant future. If the allusion is to the times of the Reformation, the meaning is, that the end of the world was not, as would be expected, about to occur, but that there was to be an interval long enough to permit the gospel to be proclaimed before “nations, and tongues, and kings”; that in consequence of coming into possession of the “little book,” the Word of God, the truth was yet to be proclaimed far and wide on the earth.

Again - πάλιν palinThis had been done before. That is, supposing this to refer to the time of the Reformation, it could be said:

(a)that this had been done before - that the gospel had been in former times proclaimed in its purity before “many peoples, and nations, and tongues, and kings”; and,

(b)that it would be done “again”; that is, though the Word of God had been hidden, and a mass of corrupt traditions had taken its place, yet the time would come when those pure truths would be made known again to all lands. This will explain the word “again” in this place - not meaning that John would do this personally, but that this would be in fact the result of the restoration of the Bible to the church.

Before many peoples - This word denotes people considered as masses, or as grouped together in masses, without reference to the manner in which it is done. It is used when we look on a mass of people, without taking into account the question whether they are of the same nation, or language, or rank. See the notes on Revelation 7:9. The plural is used here - “peoples” - perhaps to denote that those to whom the truth would be made known would be very numerous. They would not only be numerous in regard to the individuals to whom it would be communicated, but numerous considered as communities or nations.

And nations - The word “nations” here denotes people considered as separated by national boundaries, constitutions, laws, customs. See the notes on Revelation 7:9.

And tongues - People considered as divided by languages - a division not always or necessarily the same as that denoted by the word “people,” or “nations” as used in this passage.

And kings - Rulers of the people. The meaning is, that the gospel would not only be borne before the masses of mankind, but in a special manner before kings and rulers. The effect of thus possessing the “little volume,” or of the “open book” of revealed truth, would ultimately be that the message of life would be carried with power before princes and rulers, and would influence them as well as the common people.

In inquiring now for the proper application of this symbol as thus explained, we naturally turn to the Reformation, and ask whether there was anything in that of which this would he the proper emblem. The following things, then, are found in fact as occurring at that time, of which the symbol before us may be regarded as the proper representation:

(1) The reception of the Bible as from the hand of an angel - or its recovery from obscurity and forgetfulness, as if it were now restored to the church by a heavenly interposition. The influence of the Bible on the Reformation; the fact that it was now recovered from its obscurity, and that it was made the grand instrument in the Reformation, has already been illustrated. See the notes on Revelation 10:2. The symbolical action of taking it from the hand of an angel was not an improper representation of its reception again by the church, and of its restoration to its true place in the church. It became, as it is proper that it should always be, the grand means of the defense of the faith, and of the propagation of truth in the world.

(2) the statement that the little book when eaten was “in the mouth sweet as honey,” is a striking and proper representation of the relish felt for the sacred Scriptures by those who love the truth (compare notes on Revelation 10:9), and is especially appropriate to describe the interest which was felt in the volume of revealed truth in the time of the Reformation. For the Bible was to the Reformers emphatically a new book. It had been driven from common use to make way for the legends of the saints and the traditions of the church. It had, therefore, when translated into the vernacular tongue, and when circulated and read, the freshness of novelty - the interest which a volume of revealed truth would have if just given from heaven. Accordingly, it is well known with what avidity and relish the sacred volume was studied by Luther and his fellow-laborers in the Reformation; how they devoured its doctrines; how they looked to it for comfort in their times of trial; how sweet and sustaining were its promises in the troubles that came upon them, and in the labors which they were called to perform.

(3) the representation that, after it was eaten, it was “bitter,” would not improperly describe the effect, in some respects, of thus receiving the Bible, and making it the groundwork of faith. It brought the Reformers at once into conflict with all the power of the papacy and the priesthood; exposed them to persecution; aroused against them a host of enemies among the princes and rulers of the earth; and was the cause for which many of them were put to death. Such effects followed substantially when Wycliffe translated the Bible; when John Huss and Jerome of Prague published the pure doctrines of the New Testament; and when Luther gave to the people the Word of God in their own language. To a great extent this is always so - that, however sweet and precious the truths of the Bible may be to the preacher himself, one of the effects of his attempting to preach those truths may be such opposition on the part of people, such cold indifference, or such fierce persecution, that it would be well illustrated by what is said here, “it shall make thy belly bitter.”

(4) the representation that, as a consequence of receiving that book, he would prophesy again before many people, is a fit representation of the effect of the reception of the Bible again by the church, and of allowing it its proper place there. For:

(a) it led to preaching, or, in the language of this passage, “prophesying” - a thing comparatively little known before for many ages. The grand business in the papal communion was not, and is not, preaching, but the performance of rites and ceremonies. Genuflexions, crossings, burning of incense, processions, music, constitute the characteristic features of all papal churches; the grand thing that distinguishes the Protestant churches all over the world, just in proportion as they are Protestant, is preaching. The Protestant religion - the pure form of religion as it is revealed in the New Testament - has few ceremonies: its rites are simple: it depends for success on the promulgation and defense of the truth, with the attending influence of the Holy Spirit; and for this view of the nature and degree of religion the world is indebted to the fact that the Bible was again restored to its true place in the church.

(b) The Bible is the basis of all genuine preaching. Preaching will not be kept up in its purity, except in the places where the Bible is freely circulated, and where it is studied; and where it is studied, there will be, in the proper sense of the term, preachers. Just in proportion as the Bible is studied in the world, we may expect that preaching will be better understood, and that the number of preachers will be increased.

(c) The study of the Bible is the foundation of all the efforts to spread the knowledge of the truth to “peoples, and nations, and tongues, and kings,” in our own times. All these efforts have been originated by the restoration of the Bible to its proper place in the church, and to its more profound and accurate study in this age; for these efforts are but carrying out the injunction of the Saviour as recorded in this book - to “go into all the world, and preach the gospel to every creature.”

(d) The same thing will be true to the end of the world; or, in the language of the portion of the Book of Revelation before us, until “the kingdoms of this world become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever,” Revelation 11:15. The fact of the restoration of the Bible to its proper place in the church will, therefore, ultimately be the means of the conversion of the whole world to God; and this fact, so momentous in its nature and its consequences, was worthy to be symbolized by the appearance of the “angel descending from heaven clothed with a cloud”; was properly represented by the manner in which he appeared - “his face radiant as the sun, and his feet as pillars of fire”; was worthy to be expressed by the position which he assumed, as “standing on the sea and the earth” - as if all the world were interested in the purpose of his mission, and was worthy of the loud proclamation which he made - as if a new order of things were to commence. Beautiful and sublime, then, as this chapter is, and always has been esteemed as a composition, it becomes still more beautiful and sublime if it be regarded as a symbol of the Reformation - an event the most glorious, and the most important in its issues, of any that has occurred since the Saviour appeared on the earth.

Verse 11

John, standing as the representative of the church, here receives from the angel another commission. Another message is to go forth after the time when the first and second messages, as leading proclamations, ceased. In other words, we have here a prophecy of the third angel’s message, now, as we believe, in process of fulfilment. Neither will this work be done in a corner; for it is to go before “many peoples, and nations, and tongues, and kings.” (See on chapter 14.)DAR 496.2

The people whom God has made the depositaries of His law are not to permit their light to be hidden. The truth must be proclaimed in the dark places of the earth. Obstacles must be met and surmounted. A great work is to be done, and this work has been entrusted to those who know the truth. They should make mighty intercession with God for help now. The love of Christ must be diffused in their own hearts. The Spirit of Christ must be poured out upon them, and they must be making ready to stand in the judgment. While they are consecrating themselves to God, a convincing power will attend their efforts to present the truth to others, and its light will find access to many hearts. We must sleep no longer on Satan's enchanted ground, but call into requisition all our resources and avail ourselves of every facility with which Providence has furnished us. The last warning is to be proclaimed “before many peoples, and nations, and tongues, and kings;” and the promise is given, “Lo, I am with you alway, even unto the end of the world.” 5T 454.1

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A great work is to be done, and those who know the truth should make mighty intercession for help. The love of Christ must fill their own hearts. The Spirit of Christ must be poured out upon them, and they must be making ready to stand in the judgment. As they consecrate themselves to God, a convincing power will attend their efforts to present the truth to others. We must no longer sleep on Satan's enchanted ground, but call into requisition all our resources, availing ourselves of every facility with which Providence has furnished us. The last warning is to be proclaimed before “many peoples, and nations, and tongues, and kings,” and the promise is given, “Lo, I am with you alway, even unto the end of the world.” Revelation 10:11; Matthew 28:20. 9T 123.1

I am instructed to point our ministers to the unworked cities and to urge them by every possible means to open the way for the presentation of the truth. In some of the cities where the message of the second coming of the Lord was first given, we are compelled to take up the work as if it were a new field. How much longer will these barren fields, these unworked cities, be passed by? Without delay the sowing of the seed should begin in many, many places. 9T 123.2

The Lord demands that in His servants shall be found a spirit that is quick to feel the value of souls, quick to discern the duties to be done, quick to respond to the obligations that the Lord lays upon them. There must be a devotion that will regard no earthly interest of sufficient value to take the place of the work to be done in winning souls to a knowledge of the truth. 9T 123.3