viii. 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――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, Ex. xvi. 9, 10; xxiv. 16; xxxiv. 5; Nu. xi. 25; 1 Ki. viii. 10; Ps. xcvii. 2. The Saviour also ascended in a cloud, Ac. i. 9; and he will again descend in clouds to judge the world, Mat. xxiv. 30; xxvi. 64; Mar. xiii. 26; Re. i. 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 {250} majesty as the messenger of God. ¶ _And a rainbow |was| upon his head._ In ch. iv. 3 the throne in heaven is represented as encircled by a rainbow. See 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 on men, 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 (Notes, ch. i. 16); that is, he looked upon men 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 that which was to be followed by knowledge and by prosperity. ¶ _And his feet as pillars of fire._ See Notes on ch. i. 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. Notes, ch. ix. 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 fitted to produce peace, tranquillity, and joy upon the earth. And (e) the same thing was indicated by the splendour――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 that which 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. 265‒292, ch. ix. part ii. 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 {251} been found than that of an angel whose face shone like the sun, and who was covered with light and splendour. 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.

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,

2. _And he had in his hand a little book open._ This is the first thing that indicated the purpose of his appearing, or that would give any distinct indication of the design of his coming from heaven. The general aspect of the angel, indeed, as represented in the former verse, was that of benignity, and his purpose, as there indicated, was light and peace. But still there was nothing which would denote the _particular_ design for which he came, or which would designate the particular means which he would employ. Here we have, however, an _emblem_ which will furnish an indication of what was to occur as the result of his appearing. To be able to apply this, it will be necessary, as in all similar cases, to explain the natural significancy of the emblem. (1) _The little book._ The word used here――βιβλαρίδιον――occurs nowhere else in the New Testament except in ver. 8, 9, 10 of this chapter. The word βιβλίον――_book_――occurs frequently:――Mat. xix. 7; Mar. x. 4――applied to a bill of divorcement; Lu. iv. 17, 20; Jn. xx. 30; xxi. 25; Ga. iii. 10; 2 Ti. iv. 13; He. ix. 19; x. 7. In the Apocalypse this word is of common occurrence: ch. i. 11; v. 1, 2, 3, 4, 5, 7, 8, 9; vi. 14, rendered _scroll_; xvii. 8; xx. 12; xxi. 27; xxii. 7, 9, 10, 18, 19. The word was evidently chosen here to denote something that was peculiar in the size or form of the book, or to distinguish it from that which would be designated by the ordinary word employed to denote a book. The word properly denotes a small roll or volume; a little scroll (Rob. _Lex._, _Pollux._ _Onomast._ 7. 210). It is evident that something was intended by the diminutive _size_ of the book, or that it was designed to make a distinction between this and that which is indicated by the use of the word _book_ in the other parts of the Apocalypse. It was, at least, indicated by this that it was something different from what was seen in the hand of him that sat on the throne in ch. v. 1. That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten, ver. 9, 10. But of what is a book an emblem? To this question there can be little difficulty in furnishing an answer. A book seen in a dream, according to Artemidorus, signifies the life, or the acts of him that sees it (Wemyss). According to the Indian interpreters, a book is the symbol of power and dignity. The Jewish kings, when they were crowned, had the book of the law of God put into their hands (2 Ki. xi. 12; 2 Ch.