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Another mighty angel - Either Christ or his representative; clothed with a cloud; a symbol of the Divine majesty.

A rainbow was upon his head - The token of God's merciful covenant with mankind.

His face was as it were the sun - So intensely glorious that it could not be looked on.

His feet as pillars of fire - To denote the rapidity and energy of his motions, and the stability of his counsels.

And I saw - I had a vision of. The meaning is, that he saw this subsequently to the vision in the previous chapter. The attention is now arrested by a new vision - as if some new dispensation or economy was about to occur in the world.

Another mighty angel - He had before seen the seven angels who were to blow the seven trumpets Revelation 8:2, he had seen six of them successively blow the trumpet, he now sees another angel, different from them, and apparently having no connection with them, coming from heaven to accomplish some important purpose before the seventh angel should give the final blast. The angel is here characterized as a “mighty” angel - ἰσχυρὸν ischuron- one of strength and power; implying that the work to be accomplished by his mission demanded the interposition of one of the higher orders of the heavenly inhabitants. The coming of an angel at all was indicative of some divine interposition in human affairs; the fact that he was one of exalted rank, or endowed with vast power, indicated the nature of the work to be done - that it was a work to the execution of which great obstacles existed, and where great power would be needed.

Clothed with a cloud - Encompassed with a cloud, or enveloped in a cloud. This was a symbol of majesty and glory, and is often represented as accompanying the divine presence, Exodus 16:9-10; Exodus 24:16; Exodus 34:5; Numbers 11:25; 1 Kings 8:10; Psalm 97:2. The Saviour also ascended in a cloud, Acts 1:9; and he will again descend in clouds to judge the world, Matthew 24:30; Matthew 26:64; Mark 13:26; Revelation 1:7. Nothing can be argued here as to the purpose for which the angel appeared, from his being encompassed with a cloud; nor can anything be argued from it in respect to the question who this angel was. The fair interpretation is, that this was one of the angels now represented as sent forth on an errand of mercy to man, and coming with appropriate majesty as the messenger of God.

And a rainbow was upon his head - In Revelation 4:3 the throne in heaven is represented as encircled by a rainbow. See the notes on that verse. The rainbow is properly an emblem of peace. Here the symbol would mean that the angel came not for wrath, but for purposes of peace; that he looked with a benign aspect upon people, and that the effect of his coming would be like that of sunshine after a storm.

And his face was as it were the sun - Bright like the sun (See the notes at Revelation 1:16); that is, he looked upon people with:

(a)an intelligent aspect - as the sun is the source of light; and,

(b)with benignity - not covered with clouds, or darkened by wrath. The brightness is probably the main idea, but the appearance of the angel would, as here represented, naturally suggest the ideas just referred to. As an emblem or symbol we should regard his appearing as what was to be followed by knowledge and by prosperity.

And his feet as pillars of fire - See the notes on Revelation 1:15. In this symbol, then, we have the following things:

(a)An angel - as the messenger of God, indicating that some new communication was to be brought to mankind, or that there would be some interposition in human affairs which might be well represented by the coming of an angel;

(b)the fact that he was “mighty” - indicating that the work to be done required power beyond human strength;

(c)the fact that he came in a cloud - on an embassage so grand and magnificent as to make this symbol of majesty proper;

(d)the fact that he was encircled by a rainbow - that the visitation was to be one of peace to mankind; and,

(e)the fact that his coming was like the sun - or would diffuse light and peace.

Now, in regard to the application of this, without adverting to any other theory, no one can fail to see that, on the supposition that it was designed to refer to the Reformation, this would be the most striking and appropriate symbol that could have been chosen. For:

(a) as we have seen already, this is the place which the vision naturally occupies in the series of historical representations.

(b) It was at a period of the world, and the world was in such a state, that an intervention of this kind would be properly represented by the coming of an angel from heaven. God had visited the nations with terrible judgments, but the effect had not been to produce reformation, for the same forms of wickedness continued to prevail which had existed before. See the notes at Revelation 9:20-21. In this state of things any new interposition of God for reforming the world would be properly represented by the coming of an angel from heaven as a messenger of light and peace.

(c) The great and leading events of the Reformation were well represented by the power of this angel. It was not, indeed, physical power; but the work to be done in the Reformation was a great work, and was such as would be well symbolized by the intervention of a mighty angel from heaven. The task of reforming the church, and of correcting the abuses which had prevailed, was wholly beyond any ability which man possessed, and was well represented, therefore, by the descent of this messenger from the skies.

(d) The same thing may be said of the rainbow that was upon his head. Nothing would better symbolize the general aspect of the Reformation, as suited to produce peace, tranquility, and joy upon the earth. And,

(e) the same thing was indicated by the splendor - the light and glory - that attended the angel. The symbol would denote that the new order of things would be attended with light; with knowledge; with what would be benign in its influence on human affairs. And it need not be said, to anyone acquainted with the history of those times, that the Reformation was preceded and accompanied with a great increase of light; that at just about that period of the world the study of the Greek-language began to be common in Europe; that the sciences had made remarkable progress; that schools and colleges had begun to flourish; and that, to a degree which had not existed for ages before, the public mind had become awakened to the importance of truth and knowledge. For a full illustration of this, from the close of the eleventh century and onward, see Hallam‘s Middle Ages, vol. ii. pp. 265-293, ch. ix. part 2. To go into any satisfactory detail on this point would be wholly beyond the proper limits of these notes, and the reader must be referred to the histories of those times, and especially to Hallam, who has recorded all that is necessary to be known on the subject. Suffice it to say, that on the supposition that it was the intention to symbolize those times, no more appropriate emblem could have been found than that of an angel whose face shone like the sun, and who was covered with light and splendor. These remarks will show, that if it be supposed it was intended to symbolize the Reformation, no more appropriate emblem could have been selected than that of such an angel coming down from heaven. If, after the events have occurred, we should desire to represent the same things by a striking and expressive symbol, we could find none that would better represent those times.

Verse 1

IN this scripture we have another instance in which the consecutive line of thought is for a time interrupted; and this chapter comes in as —DAR 488.2

A Parenthetical Prophecy. — Chapter 9 closed with the events of the sixth trumpet. The sounding of the seventh trumpet is not introduced until we reach the 15th verse of chapter 11. The whole of chapter 10, and a portion of chapter 11, therefore, come in parenthetically between the sixth and seventh trumpets. That which is 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 the 15th verse of chapter 11. Among these is the prophecy of chapter 10. Let us first look at the chronology of the message of this angel.DAR 488.3

The Little Book. — “He had in his hand a little book open.” There is a necessary inference to he drawn from this language, which is, that this book was at some time closed up. We read in Daniel of a book which was closed up and sealed to a certain time: “But 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 up only till the time of the end, it follows that at the time of the end the book would be opened; and as its 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 up 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 the 10th of Revelation. We see, furthermore, that in both places the contents ascribed to the book are the same. The book which Daniel had directions to close up and seal had reference to time: “How long shall it be to the end of these wonders?” And 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: “Time shall be no longer.” Nothing more could be 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 of the prophecy of Daniel.DAR 488.4

An important point is now determined toward settling the chronology of this angel; for we have seen that the prophecy, more particularly the prophetic periods of Daniel, were not to be opened till the time of the end; and if this is the book which the angel had in his hand open, it follows that he proclaims his message this side of the time when the book should be opened, or somewhere this side of the commencement of the time of the end. All that now remains on this point is to ascertain when the time of the end commenced; and the book of Daniel itself furnishes data from which this can be done. In Daniel 11, from verse 30, the papal power is brought to view. In verse 35 we read, “And some of them of understanding shall fall, to try them, and to purge, and make them white, even to the time of the end.” Here is brought to view 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. It ended A. D. 1798, where the 1260 years of papal rule expired. There the time of the end commenced, and the book was opened. And since that time, many have run to and fro, and knowledge on these prophetic subjects has marvelously increased.DAR 489.1

The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14. The points of identity between them are easily seen: (1) They both have a special message to proclaim; (2) they both utter their proclamation with a loud voice; (3) they both use similar language, referring to the great Creator as the maker of heaven and earth, the sea, and the things that are therein; and (4) 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 commencement 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. 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 off from his day. Moreover, Paul warns the church against any such preaching as that the hour of God's Judgment has come, until a certain time. In 2 Thessalonians 2:1-3, he says: “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 at 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, the son of perdition,” etc. Here Paul introduces to our view the man of sin, the little horn, 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 commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God's Judgment come; and 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 no more. Of their identity there can now be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the 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, denotes the wide extent of his proclamation by sea and by 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; and 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 under chapter 14.DAR 490.1

After the entrance of sin, the heavenly Husbandman transplanted the tree of life to the Paradise above; but its branches hang over the wall to the lower world. Through the redemption purchased by the blood of Christ, we may still eat of its life-giving fruit. 7BC 989.1

Of Christ it is written, “In him was life; and the life was the light of men.” He is the fountain of life. Obedience to Him is the life-giving power that gladdens the soul. 7BC 989.2

Christ declares: “I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst” [John 6:57, 63; Revelation 2:7, last part, quoted] (The Signs of the Times, March 31, 1909, reprinted from Testimonies for the Church 8:288). 7BC 989.3

A rainbow is represented in Heaven round about the throne, also above the head of Christ, as a symbol of God's mercy encompassing the earth. When man by his great wickedness provokes the wrath of God, Christ, man's intercessor, pleads for him, and points to the rainbow in the cloud, as evidence of God's great mercy and compassion for erring man; also the rainbow above the throne and upon his head emblematical of the glory and mercy from God resting there for the benefit of repentant man. 3SG 75.1

Every species of animal which God had created were preserved in the ark. The confused species which God did not create, which were the result of amalgamation, were destroyed by the flood. Since the flood there has been amalgamation of man and beast, as may be seen in the almost endless varieties of species of animals, and in certain races of men. 3SG 75.2

After Noah had come forth from the ark, he looked around upon the powerful and ferocious beasts which he brought out of the ark, and then upon his family numbering eight, and was greatly afraid that they would be destroyed by the beasts. But the Lord sent his angel to say to Noah, “The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hands are they delivered. Every moving thing that liveth shall be [meat] for you; even as the green herb have I given you all things.” 3SG 75.3

The history of the church and the world, the loyal and the disloyal, is here plainly revealed. The loyal under the proclamation of the third angel's message have turned their feet into the way of God's commandments, to respect, to honor, and glorify Him who created the heavens and the earth. The opposing forces have dishonored God by making a breach in His law, and when light from His Word has called attention to His holy commandments, revealing the breach made in the law by the papal authority, then, to get rid of conviction, men have tried to destroy the whole law. But could they destroy it? No; for all who will search the Scriptures for themselves will see that the law of God stands immutable, eternal, and His memorial, the Sabbath, will endure through eternal ages, pointing to the only true God in distinction from all false gods. 2SM 107.1

Satan has been persevering and untiring in his efforts to prosecute the work he began in heaven, to change the law of God. He has succeeded in making the world believe the theory he presented in heaven before his fall, that the law of God was faulty, and needed revising. A large part of the professed Christian church, by their attitude, if not by their words, show that they have accepted the same error. But if in one jot or tittle the law of God has been changed, Satan has gained on earth that which he could not gain in heaven. He has prepared his delusive snare, hoping to take captive the church and the world. But not all will be taken in the snare. A line of distinction is being drawn between the children of obedience and the children of disobedience, the loyal and true and the disloyal and untrue. Two great parties are developed, the worshipers of the beast and his image, and the worshipers of the true and living God. 2SM 107.2