Revelation 10:8-11 - Homiletics

The little book and its mission.

In one of the most interesting chapters in Mr. Elliott's 'Horae Apocalypticae,' the correspondence between this vision of "the little book open" and the bringing forth of the open Bible at the time of the Reformation is indicated at considerable length. According, however, to the plan of exposition which alone seems to us to accord with the aim of the Apocalypse, the production of an open Bible at the Reformation was but one illustration at a particular time of that which this chapter teaches for all time. We shall get far more light from the chapter if we regard it as indicating principles that are eternally true, than as forecasting what, was a passing incident in the course of history. We have before seen how largely the imagery of the Apocalypse is based on that of the Old Testament. The precise analogue of this section will be found in the Book of the Prophet Ezekiel, the second and third chapters, which should be studied side by side with this. The paragraph now under review is literally laden with riches of Divine teaching.

I. THERE IS A WIDE CONTRAST BETWEEN THE BOOK " SEALED WITH SEVEN SEALS " AND " THE LITTLE BOOK OPEN ." Obviously, the thought first suggested thereby is that in the one case we have enclosed that which is wrapped in impenetrable secrecy; in the other, that which is meant to be opened to all. This of itself sets us on a clear track of thought. The scaled book contains the secret plans of Providence; the open one the revealed teachings of his will, and the disclosures of his grace. The former is only and wholly in the hands of him who is seen in the midst of the throne—"a Lamb as it had been slain." The latter is meant for the guidance of men on earth, and as such is put into human hands. In the one case "no one in heaven or on earth is found able or worthy to open and to read the book, or even to look thereon." In the other case the book is already open, and the apostle is bidden to take the book out of the angel's hand.

II. THE LITTLE BOOK , OPEN , IS COMMITTED TO THE APOSTLE 'S CARE . The charm of this symbolism is that it is so luminous that he who readeth may run. The message of God's revealed will, and the counsels of his redeeming grace, are entrusted first to the "angel," and then by him to the exiled apostle. This is the same process of transmission as is given to us in Revelation 1:1-3 . Our Lord Jesus Christ is the Supreme Revealer. All the angelic hosts are commissioned by him. They are the immediate instruments by whom the word is handed down to the apostles and prophets of the New Testament. Under the new dispensation, as under the old, holy men of God spoke as they were moved by the Holy Ghost.

III. THE APOSTLE , HAVING RECEIVED THE BOOK , HAS TO EAT IT UP . Eating a book? Yes; where is the difficulty? The phrase is familiar enough—"read, mark, learn, and inwardly digest," etc. What is eaten comes to be assimilated, and so to become a portion of one's own flesh and blood. Before the eating, it lies outside us. Until it is eaten, it is only that which would nourish if it were eaten, but by no other process than by our eating it, can it serve its purpose or ours. This is one of God's parables in nature, His words of truth and grace are meant to be the life of human souls, on which they grow and thrive. If the words of God are not so used, they so far miss their aim, and souls miss their support. So long as God's Word is something outside us, it will profit us little. It is to be received by faith as God's own message to us, and on it we may live day by day, esteeming the words of his mouth more than our necessary food. And specially is this spiritual digestion of God's words needed when a man's mission is to give out those words to others for their life. We cannot speak to others of the virtues of heavenly food when we have not fed on it ourselves. Nor can we tell to others the soul thriving power it conveys when we ourselves are spiritually starving. The assimilation by reading, thinking, faith, and prayer is necessary if God's Word is to be the support of our souls. £ None should aim at this more earnestly than those who have a Divine impulse to teach and preach Jesus Christ.

IV. THE LITTLE BOOK , WHEN EATEN , PRESENTED A STRANGE MIXTURE OF SWEETNESS AND BITTERNESS . The words of the Bible, says a late eminent divine, £ "nourish him by their bitter qualities as much as by their pleasant; he needs both and accepts both" "There must be a sweetness unspeakable in the actual living taste of a Divine communication; in the assurance … that the love which lies beneath all law... is showing itself forth in our very selves... But then the sense of this law defied in the world, defied in ourselves?.. Is there no revulsion in that? Does not the book become the bitterer afterwards, in proportion as it was delicious at first?" Even so. Tonics are often bitter. The working out of God's grace in the salvation of those that believe are sweet enough. But the woes which must follow the rejection of grace are bitter indeed, and yet the prophet must be prepared to accept both, to feed on both, and to speak forth both.

V. WHEN THE BOOK IS EATEN , THE WORK OF PROPHESYING IS TO FOLLOW . "Thou must prophesy again over many peoples, and nations, and tongues, and kings" £ ( Revelation 1:11 ).

1 . The work of God under the New Testament is to be carried forward by the prophet, not by the priest. There are no official priests now. Those who call themselves such are shams. All believers, indeed, as such, are priests unto God; but there is no order of a priesthood under the Christian dispensation. Even under the old economy God set aside the priest, again and again, so that the prophet might come to the front.

2 . Then, too, the prophet can only do his work rightly when God's message has been so digested that it is a part of himself. No one to whom God's Word is merely a something outside of him can ever show the people the way of life.

3 . See the breadth over which the Divine Word is to be promulgated. "Many nations and tongues." Every child of man is to hear the Word.

4 . See the entire social scale included: "peoples" and "kings." From the lowest to the highest. The Word is as needed by, and as suited for, the palace as the hut. It is a common message for all.

5 . There was to be a reissue of the prophetic Word under the Christian economy. Such we take to be the meaning of πάλιν . Of old the prophets had borne witness for God. But now the institution of prophecy is to recommence under Christ, and to be extended over a wider field than ever it had been before.

6 . This open book entrusted to the prophet's care is never to be handed to any who would close it up again. Rome forbids the use of the Bible by the common people. Why? Because with her the priest smothers the prophet. Ever let us insist on keeping "the little book open;" and, in letting its contents, sweet or bitter, as they may be, be known to all the people.

The theme of this homily is a most appropriate one as a basis for opening up either the value of a Christian ministry or the essential principle of Protestantism, that "the little book" should ever be kept open, and its contents unfolded to the people. It suggest two queries.

1 . What has come out of the principles of this chapter, historically

2 . What should come out of them, practically?