The mighty angel held a little scroll in his hand (10:2). John is commanded to take this scroll and eat it (10:8-11). (See also, Books in Apocalyptic.)
Is this little scroll related to the seven-sealed scroll in Revelation 5? In Revelation 5 the Lamb was given a seven-sealed scroll (βίβλος); this is a little scroll (βιβλαρίδιον and βλαρίδιον, the diminutive of βίβλος), although in 10:8 John uses βίβλος for this scroll (in some manuscripts βιβλαρίδιον appears). Beale thinks there is enough similarity to enable the reader to see the scroll as not a “totally different kind of book” from chapter 5, “but only one on a smaller scale… John wants to underscore the fact that this is a “little book” in comparison to the big book of ch. 5, and that it is modeled on that larger book” (Revelation, 545). In both cases the scroll is in the right hand and in both cases, someone takes the scroll from the hand.
There are, however, serious differences between the two scrolls. The scroll in chapter 5 is written on both sides, sealed with seven seals, and given to the Lamb of God who is the only person in all of creation with the authority to open the scroll. The content of the scroll is Revelation 6:1-8:1, the seven seals. In Revelation 10, the scroll is already open, and the content of the scroll seems to be the word of God John will prophesy against the nations (v. 11). The identity of the mighty angel is important, since Beale argue the angel is Christ, he can see this scroll as the same: it was given to the Lamb, who opened the scroll, then passed it along to John to reveal to the nations.
Not every scroll in Revelation needs to be the same scroll. Scrolls appear often in Revelation (23 times). In Revelation 1:1 John is commanded to write into a scroll the message to the seven churches. This is clearly not the same scroll as the two-sided scroll in Revelation 5 or this little scroll in chapter 10. Nor are these scrolls the same as the “book of life” in Revelation 20:12.
Eating the scroll is a clear allusion to Ezekiel 2:9-3:3.
Ezekiel 2:9-3:3 Then I looked, and I saw a hand stretched out to me. In it was a scroll, 10 which he unrolled before me. On both sides of it were written words of lament and mourning and woe. 3:1 And he said to me, “Son of man, eat what is before you, eat this scroll; then go and speak to the house of Israel.” 2 So I opened my mouth, and he gave me the scroll to eat. 3 Then he said to me, “Son of man, eat this scroll I am giving you and fill your stomach with it.” So I ate it, and it tasted as sweet as honey in my mouth.
Ezekiel’s first vision commissions him as a prophet. After seeing a revelation of the glory of God, he is shown a scroll written on both sides and he is told to eat it the scroll. Like Revelation 10, the scroll is “as sweet as honey.” Despite the words of lament and mourning, Ezekiel’s scroll does not turn his stomach bitter. He does have a bitter attitude toward his calling, “I went in bitterness (מַר) in the heat of my spirit” (3:14, the bitterness is omitted in the LXX). Although the word was sweet as honey to Ezekiel, the message was difficult. This is enough to convince Beale Ezekiel also experiences “sweet as honey” followed by bitterness.
What is the content of this little scroll? There are various attempts in the commentaries to make the content of this scroll the ensuing chapters of Revelation, but this overlooks the function of eating a scroll in Ezekiel. In Ezekiel, the scroll represented God commissioning the prophet to speak his words to God’s people. In Revelation 10:11, after he eats the scroll John is commissioned: “You must again prophesy about many peoples and nations and languages and kings” (ESV).
It is possible to translate the angel’s words as “against the nations,” the use of ἐπί and dative case may reflect the “negative apocalyptic attitude toward the ungodly nations of the world” (Aune 2:773; (BDAG §12). The more neutral “about” (NRSV, ESV, NIV) is possible (BDAG §8). For Aune, the negative sense “against” is “confirmed by the negative character of the Christian witness” in passages like Matthew 10:18, Luke 12:11 and 21:12 in which the disciples are warned they will be witnesses against rulers (ἐπί + dative; Aune 2:574). Beale agrees, “the accent is on judgment of the unrepentant” (554).
It is perhaps significant the next chapter describes the activity of two witnesses who indeed prophesy against the nations and are killed on account of their testimony.
The little scroll is the Apocalypse and a second John is being told to eat it and prophesy again.
This was such a strange passage to read, it almost felt like it was coming from a children’s fable or fairy tale. What amazes me the most, as has been the case many times as I am reading Revelation and the corresponding blog posts, is the knowledge the original readers had of God’s word. It is hard for me to fathom reading this passage and not being completely confused. Yet, those who belonged to the early church knew the Old Testament so well that they would have understood it to be referring to Ezekiel. This would not have sounded like a strange myth to them but would have clearly been pointing to God’s commission to Ezekiel…and as a result John’s as well.
Additionally, I found the language used by John to describe the scroll as both “sweet as honey in my mouth” (10:10) but bitter when eaten, to be almost poetic in style. That God’s word, sweet and beautiful, must first be received by John in his heart before speaking it out loud (Johnson, 2008, 2477) would seem to be an obvious fact. But, to describe this common fact through the actual eating of the scroll emphasizes how important it is to fully devour God’s word. Yet, once he does eat it, it becomes bitter in his stomach. At first glance, this seems to contradict the reality of God’s word as sweet and perfect. However, to realize that the message John must speak to the world will be resisted by many, to the point of bitterness, is such a descriptive use of language and really brings the reality of the resistance and evilness that will be present at this point in time.
Reference
Johnson, D.E. (2008). Revelation. In The ESV Study Bible. Crossway Bibles.
This is a very thought-provoking blog post because of the linkage between the scroll that Ezekiel ate and the scroll that John was commanded to eat. There are obvious comparisons to these two occurrences for they both were easily consumed, and both were as sweet as honey. Moreover, as both Ezekiel and John ate the scrolls given to them bitterness soon followed. Whether the bitterness was in John’s stomach after consumption, or the bitterness that Ezekiel had when trying to deliver the message they both experienced the same outcomes when ordered to take their scrolls. Another way that this blog post stood out to me was the comparison between the content of Ezekiel and John’s scrolls that they ate. P.Long does a great job in this blog post depicting the comparisons between these two commands stating, “In Ezekiel, the scroll represented God commissioning the prophet to speak his words to God’s people. In Revelation 10:11, after he eats the scroll John is commissioned: “You must again prophesy about many peoples and nations and languages and kings’ ‘ (P.Long). Overall, I think that God commanded these two prophets to eat their scrolls in efforts to speak God’s word to all that have sinned and have not repented. My personal guess is that the scrolls that both Ezikiel and John ate were orders and commandments that God wants mankind to follow on behalf of Ezikiel and John’s leadership. In tune, brings me back to the bitterness that these scrolls cast on the two prophets because delivering a command from God to mankind could be very trying for most of mankind will not listen or they will become defensive in what Ezikiel and John tell them to do; especially to the nations, people and their kings. These commandments from God can be hard to swallow because of the great intentions that God has are hard for mankind to comprehend.
Both John and Ezekiel describe the Angel, which gives them the scroll to eat. In similar ways, both Having a rainbow on their forehead and then also. Being shown with grand fire and light around them. When John is commanded to eat the little scroll, it is an illusion to Ezekiel 2:9-3: 3, since Rev10: 8 – 11 and Ezekiel 2:9- 3: 3 Has similar language, both say that the scroll is “as sweet as honey”. On eating the scroll, both the scroll written in revelations and Ezekiel are written on both sides And have words of “lamenting and mourning.” Something to point out though, the difference between the times in which Ezekiel is told only to prophecy against the “House of Israel” (Ezek 3:1), whereas John is going to be prophesying to various groups of people and nations languages and kings” (Rev 10:11). Unlike Revelations, though, Ezekiel’s passage does not say that eating a scroll will make his stomach feel Bitter. Long (020) commentates that although Ezekiel’s stomach is not feeling bitter, He still goes in bitterness to fulfill his role God have him.
There are several ways of translating the Greek word ἐπί for against the nations as something that has a negative emphasis for the judgment of the nations (Long, 2020). Beale believes that since ἐπί combined with a dative is used in other passages like Luke 12:11 that there is emphasis on those who in rebellion and not turning back to God.
It feels good to get to a point where I can read Revelation and now see the allusions to the Old Testament. Immediately when reading the vision the image of Ezekiel came to my mind from when he took and ate of the scroll. The words themself being sweet because they came from God, but feeling poor in the stomach because it was not the best news once consumed. I did not think about your closing point on tying this to the next chapter with the two witnesses as they speak the word of God against the nations. I do not know If I yet see the complete connection, but if it is this “retelling” of the trumpets, bowls, and seals being applied again, I would not be surprised. Looking at the reading that pairs with this, Goodrich draws the comparison between this section of Revelation and the book of Jubilees. This idea between both of a heavenly angel from God giving them a message to declare salvation and judgment over the nations seems to be a fair comparison (100). We have seen God raise up prophets in the past to deliver these messages in the Old Testament, and John’s audience would likely resonate with this hope of judgment over those opposed to God.
The little scroll in Revelation 10 is kind of similar to the scroll in Book of Revelation chapter 5, but it’s not exactly the same thing. Both scrolls are held in someone’s hand and taken by someone else, so they seem connected. Some scholars, like G. K. Beale, think the small scroll is like a smaller version of the bigger one. But there are also big differences. The scroll in chapter 5 is sealed and only Jesus (the Lamb) can open it, and it shows God’s judgments. The little scroll in chapter 10 is already open, and instead of opening it, John is told to eat it. This part connects to the Book of Ezekiel, where Ezekiel also eats a scroll when God calls him to be a prophet. In both cases, eating the scroll means they are being told to go speak God’s message. It tastes sweet, but it also becomes bitter, which shows that even though God’s word is good, the message can be hard to share. So basically, the little scroll is probably not the exact same scroll as in chapter 5. It’s more about giving John a job to go out and tell God’s message, even if it’s a tough one.
The passage about eating the little scroll in Revelation 10:8–11 is meaningful because it shows John being prepared to receive and share God’s message. When John is told to take the scroll and eat it, it is not meant to be taken literally, but symbolically. It represents fully accepting God’s word into his heart and mind so he can faithfully speak it to others. This shows that a prophet must first receive God’s message before sharing it. This idea is very similar to what happens with the prophet Ezekiel in Ezekiel 2:9–3:3. In that passage, Ezekiel is also told to eat a scroll, and it tastes sweet like honey. The sweetness represents that God’s word is good and true. However, the message itself can still be hard because it includes warnings and judgment. In the same way, John experiences both sweetness and bitterness. The sweetness shows the value of God’s truth, while the bitterness reflects the difficult message he has to deliver. After John eats the scroll, he is told that he must prophesy again to many peoples, nations, languages, and kings. This shows that receiving God’s word comes with responsibility. John is not just learning something for himself, but he is being sent to share it with others. This highlights the importance of being faithful when communicating God’s message, even when it is not easy or popular. Overall, this passage teaches that God’s word should be accepted fully, even when it includes hard truths. It also shows that those who receive God’s message are called to share it with others in a faithful way.
I have always found this passage of Revelation among the strangest in the book. Prior to reading this post, I did not realize the connection between this passage and the passage in Ezekiel of him also being told to consume a scroll. It is also interesting that in both passages, their descriptions of the angels that give them the scrolls are similar. Every time I read this passage, I wondered what the purpose was of John eating the scroll, or what the message was behind it. Being a vision, I knew that it could not be a literal consuming of a scroll. I had been under the impression that it means an internalization of the word of God, which I still think that it is in some aspects. According to a commentary named “Revelation Verse by Verse”, the consuming of the scroll in both John in Revelation and Ezekiel represents a commission to prophesy, and that while the word of God is sweet, the messages that it contains can be bitter and hard to share. This makes sense since what John is being commissioned to prophesy about is God’s judgment on the world before the end comes. This is in contrast to and a chiasm to Ezekiel, who although is also prophesying to warn Israel of impending judgment, it is the sweetness that comes before the bitterness (Osborne, 2016). Ezekiel reflects the initial joy in God’s word and divine commission, while John more reflects the painful nature that the prophetic message can carry. A very though-provoking comparison that I had not thought to make before.
There is much debate about whether the little scroll in Revelation 10 is the same as the scroll in chapter 5. Similarities include both being held in a divine right hand, both taken from the hand of the holder, both were connected to revelation and prophecy, both involve a commissioning role, and both are part of the same larger vision. Differences include size and terminology, sealed versus open, who receives it, the function, what happens to it, and content emphasis. However, the debate between whether they are the same or not does not actually matter as much as what the scroll contains.
John is essentially the mouthpiece for God’s last judgment message to His people. John has to embody and understand the message before proclaiming it, and this is a harsh message of judgment and woe. It includes an admonishment for repentance and what will happen without it, a warning to encourage people to turn back to God.
This bittersweet directive from God is better understood by the example of Ezekiel. In Ezekiel 2-3, he eats a scroll. It is sweet as it goes down, but turns bitter in his stomach. The same is said for this scroll in Revelation 5. It is sweet to receive the word of the Lord, but the message is very harsh and bitter to the receiver. That can help us to understand the calling of these prophets, too. They are blessed with a high calling from the Lord: a mouthpiece to save the lives of God’s people, but often the messages are harsh and full of warnings of judgment. Don’t shoot the messenger.
In this blog post, P. Long goes over what we know about the little scroll that John eats in Revelation 10. It can feel like sidestepping the issue to frequently appeal to the mystery of scripture, but when reading Revelation, I often find myself going back to this. One verse that I keep coming back to this semester is 2 Peter 1:3 (ESV), which says that God’s divine power has granted to us all things that pertain to life and godliness, through the glory of Jesus. With this scripture in mind, my approach to the Bible isn’t one where I expect to find all answers about everything. Confusing prophecies, like Revelation 10, often fuel people’s confusion and doubts around Christianity. But God’s goal with scripture isn’t to give us answers to everything, but rather gives us what we need to know him and live a godly life.
Something that Brian Sherstad and I spoke about recently was not losing the proverbial forest for the trees when we’re reading Revelation, or studying eschatology. The picture that Revelation paints is one of Jesus’ triumphing and restoring. That is largely the point of the book, and it’s one that I look for especially when it’s hard to understand what the prophecies mean.
While David Aune’s commentary on Revelation is unnecessarily and tediously through, I find myself struggling with his claim that the “mighty angel” in Revelation 10 is synonymous with Jesus Christ. This angel holds the same title to the angel in Revelation 5, again this ‘mighty angel’ title, and in that specific passage, Jesus is present as “one like a slaughtered lamb,” indicative that the angel is a separate being. Robert H. Mounce in his commentary on Revelation suggests that the angel in Revelation 5 is the same angel found in Revelation 10. In addition, both angels found in chapters 5 and 10 speak in a loud voice.
I am also aware that I might potentially be very wrong—as in the same commentary, Mounce offers a differing viewpoint that the angel could be Christ. The descriptors used to illustrate the angel are indicative of deity and are elsewhere used in the Bible. Consider the following:
1. Robed in a cloud – Psalm 104:3
2. Rainbow above his head – Revelation 4:3
3. His face like the sun – Revelation 1:16
4. Legs like fiery pillars – Exodus 13:21-22
Even still, Mounce still rejects this idea, because nowhere else does Christ take on imagery as an angel. A few verses later, the angel takes an oath—something Mounce considers “highly inappropriate for Christ.” Finally, Mounce includes the parallel to Daniel 12:7, and Daniel 8:16, taking the angel found here to potentially be Gabriel.
P. Long, you are careful to note that this scroll is a “little scroll.” This small detail here inclines me to think that this is in fact not the same scroll as the one found in Revelation 5. This concept of the angel supports this conclusion as well. Mounce notes that the scroll lies open in the hand of the angel.
“Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land,” (CSB, Revelation 10:8, 2020).
This is different than the scroll that is “closed and sealed” in the hand of God.
“Then I saw in the right hand of the one seated on the throne a scroll with writing on both sides, sealed with seven seals,” (Revelation 5:1, 2020).
These are clearly two different scrolls.
What I learned about this in class was interesting to me. I never thought about how eating the scroll isn’t just a weird image, but it actually shows how John is taking Gods message into himself similarly to Ezekiel. I thought it was fascinating that even though the words are about judgment, they are still sweet showing that following God has a mix of sweetness and difficulty. It made me think about how being a messenger for God isn’t easy but its something that has to be taken in completely if your going to share it faithfully and whole heartedly.