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Selected Verse: Revelation 10:2 - King James

Verse	Translation	Text
Re 10:2	King James	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,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
he had--Greek, "Having." in his hand--in his left hand: as in Rev 10:5 (see on Rev 10:5), he lifts up his right hand to heaven. a little book--a roll little in comparison with the "book" (Rev 5:1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (Rev 10:9, Rev 10:11), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature. upon the sea . . . earth--Though the beast with seven heads is about to arise out of the sea (Rev 13:1), and the beast with two horns like a lamb (Rev 13:11) out of the earth, yet it is but for a time, and that time shall no longer be (Rev 10:6-7) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

he had--Greek, "Having."

in his hand--in his left hand: as in Rev 10:5 (see on Rev 10:5), he lifts up his right hand to heaven.

a little book--a roll little in comparison with the "book" (Rev 5:1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (Rev 10:9, Rev 10:11), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature.

upon the sea . . . earth--Though the beast with seven heads is about to arise out of the sea (Rev 13:1), and the beast with two horns like a lamb (Rev 13:11) out of the earth, yet it is but for a time, and that time shall no longer be (Rev 10:6-7) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.

Notes on the Bible, by Albert Barnes, [1834]
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 biblaridion - occurs nowhere else in the New Testament except in Rev 10:8-10 of this chapter. The word βιβλίον biblion - "book" - occurs frequently: Mat 19:7; Mar 10:4 - applied to a bill of divorcement; Luk 4:17, Luk 4:20; Joh 20:30; Joh 21:25; Gal 3:10; Ti2 4:13; Heb 9:19; Heb 10:7. In the Apocalypse this word is of common occurrence: Rev 1:11; Rev 5:1-5, Rev 5:7-9; Rev 6:14, rendered "scroll"; Rev 17:8; Rev 20:12; Rev 21:27; Rev 22:7, Rev 22:9-10, Rev 22:18-19. The word was evidently chosen here to denote something that was special in the size or form of the book, or to distinguish it from what would be designated by the ordinary word employed to denote a book. The word properly denotes "a small roll" or "volume"; a "little scroll" (Robinson's Lexicon, Pollux. Onomast. vii. 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 Rev 5:1. That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten, Rev 10:9-10. 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 Kg2 11:12; Ch2 23:11; denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to people, or that something was to be accomplished by the agency era book. It was not, as in Rev 6:2, a bow - emblem of conquest; or Rev 10:4, a sword - emblem of battle; or Rev 10:5, a pair of scales - emblem of the exactness with which things were to be determined; but it was a book - a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation, then, would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times - as the bow, the sword, and the balances had been of the previous periods. As to the size of the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume - so that it could be taken in the hand; so that it could, without impropriety, be represented as eaten by an individual. (2) "the fact that it was open:" "a little book open" - ἀνεῳγμένον aneōgmenon. The word used here means, properly, "to open or unclose" in respect to what was before fastened or sealed, as what is covered by a door, Mat 2:11; tombs, which were closed by large stones, Mat 27:60, Mat 27:66; a gate, Act 5:23; Act 12:10; the abyss, Rev 9:2 - "since in the east pits or wells are closed with large stones, compare Gen 29:2" (Robinson's Lexicon). The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would not necessarily imply that it had been sealed or closed, though that would be the most natural impression from the use of the word. Compare for the use of the word rendered "open," Rev 3:8, Rev 3:20; Rev 4:1; Rev 5:2-5, Rev 5:9; Rev 6:1, Rev 6:3,Rev 6:5, Rev 6:7,Rev 6:9, Rev 6:12; Rev 8:1; Rev 9:2; Rev 10:8; Rev 11:19; Rev 20:12. This would find a fulfillment if some such facts as the following should occur: (a) if there had been any custom or arrangement by which knowledge was kept from people, or access was forbidden to books or to some one book in particular; and, (b) if something should occur by which what had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or of "the influence of a book on mankind." (3) the fact that it was in the hand of the angel. All that seems to be implied in this is, that it was now offered, or was ready to be put in possession of John - or of the church - or of mankind. It was open, and was held out, as it were, for perusal. In regard to the application of this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. If we were now to endeavor to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than what is here presented. This will appear plain from a few considerations: (1) The great agent in the Reformation, the moving cause of it, its suggester and supporter, was a book - "the Bible." Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there having, during the usual four years' course of study, displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honor and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery. There he found a Bible - a copy of the Vulgate - hid in the shelves of the university library. Until then he had supposed that there existed no other Gospels or Epistles than what were given in the Breviary, or quoted by the preachers. To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show to him the way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence of the Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-laborers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that "the Bible is the religion of Protestants." If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothing better could he selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankind a book. (2) this book had before been hidden, or closed; that is, it could not until then be regarded as an open volume: (a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Roman Catholic clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrines rather from the fathers of the church than from the Word of God. Hallam (Middle Ages, ii. 241) says: "Of this prevailing ignorance (in the tenth century and onward) it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first clements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames (the best part of England), at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue." There were few books of any kind in circulation, and even if there had been an ability to read, the cost of books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. "Many of the clergy," says Dr. Robertson (Hist. of Charles V. p. 14, Harper's ed.), "did not understand the Breviary which they were obliged daily to recite; some of them could scarcely read it." "Persons of the highest rank, and in the most eminent stations, could neither read nor write." One of the questions appointed by the canons to be put to persons who were candidates for orders was this, "Whether they could read the Gospels and Epistles, and explain the sense of them at least literally?" For the causes of this ignorance see Robertson's History of Charles V. p. 515. One of those causes was the cost of books. "Private persons seldom possessed any books whatever. Even monasteries of considerable note had only one Missal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of the Homilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet," etc. Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy. (b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the prevailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact, that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it reveals. (3) the Bible became, at the Reformation, in fact an "open" book. it was made accessible. It became the popular book of the world - the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because: (a) the art of printing was discovered just before the Reformation, as if, in the providence of God, it was designed then to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind. (b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And, (c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol of a book was selected. Obviously no other symbol would have been so appropriate; nothing else would have given so just a view of the leading characteristics of that period of the world. And he set his right foot upon the sea, and his left foot upon the earth - This is the third characteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed - the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off on the sea, and the other on the land - an emblem of peace to both - and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water. It is hardly necessary to say, that on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfillment of the symbol. That great work was designed manifestly by Providence to affect all the world - the sea and the land - the dwellers in the islands and in the continents - those who "go down to the sea in ships, and do business in the great waters," and those who have a permanent dwelling on shore. It may be admitted, indeed, that, in itself, this one thing - the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and if there were nothing else, such an application might seem fanciful and unnatural; but, taken in connection with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that there should be some symbol which would intimate that the blessings of a reformed religion - a pure gospel - would be ultimately spread over land and ocean - over the continents and islands of the globe; in all the fixed habitations of people, and in their floating habitations on the deep. The symbol of a rainbow bending over the sea and land, would have expressed this; the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land,

Notes on the Bible, by Albert Barnes, [1834]

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 biblaridion - occurs nowhere else in the New Testament except in Rev 10:8-10 of this chapter. The word βιβλίον biblion - "book" - occurs frequently: Mat 19:7; Mar 10:4 - applied to a bill of divorcement; Luk 4:17, Luk 4:20; Joh 20:30; Joh 21:25; Gal 3:10; Ti2 4:13; Heb 9:19; Heb 10:7. In the Apocalypse this word is of common occurrence: Rev 1:11; Rev 5:1-5, Rev 5:7-9; Rev 6:14, rendered "scroll"; Rev 17:8; Rev 20:12; Rev 21:27; Rev 22:7, Rev 22:9-10, Rev 22:18-19. The word was evidently chosen here to denote something that was special in the size or form of the book, or to distinguish it from what would be designated by the ordinary word employed to denote a book. The word properly denotes "a small roll" or "volume"; a "little scroll" (Robinson's Lexicon, Pollux. Onomast. vii. 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 Rev 5:1.

That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten, Rev 10:9-10. 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 Kg2 11:12; Ch2 23:11; denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to people, or that something was to be accomplished by the agency era book.

It was not, as in Rev 6:2, a bow - emblem of conquest; or Rev 10:4, a sword - emblem of battle; or Rev 10:5, a pair of scales - emblem of the exactness with which things were to be determined; but it was a book - a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation, then, would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times - as the bow, the sword, and the balances had been of the previous periods. As to the size of the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume - so that it could be taken in the hand; so that it could, without impropriety, be represented as eaten by an individual.

(2) "the fact that it was open:" "a little book open" - ἀνεῳγμένον aneōgmenon. The word used here means, properly, "to open or unclose" in respect to what was before fastened or sealed, as what is covered by a door, Mat 2:11; tombs, which were closed by large stones, Mat 27:60, Mat 27:66; a gate, Act 5:23; Act 12:10; the abyss, Rev 9:2 - "since in the east pits or wells are closed with large stones, compare Gen 29:2" (Robinson's Lexicon). The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would not necessarily imply that it had been sealed or closed, though that would be the most natural impression from the use of the word. Compare for the use of the word rendered "open," Rev 3:8, Rev 3:20; Rev 4:1; Rev 5:2-5, Rev 5:9; Rev 6:1, Rev 6:3,Rev 6:5, Rev 6:7,Rev 6:9, Rev 6:12; Rev 8:1; Rev 9:2; Rev 10:8; Rev 11:19; Rev 20:12. This would find a fulfillment if some such facts as the following should occur:

(a) if there had been any custom or arrangement by which knowledge was kept from people, or access was forbidden to books or to some one book in particular; and,

(b) if something should occur by which what had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or of "the influence of a book on mankind."

(3) the fact that it was in the hand of the angel. All that seems to be implied in this is, that it was now offered, or was ready to be put in possession of John - or of the church - or of mankind. It was open, and was held out, as it were, for perusal.

In regard to the application of this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. If we were now to endeavor to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than what is here presented. This will appear plain from a few considerations:

(1) The great agent in the Reformation, the moving cause of it, its suggester and supporter, was a book - "the Bible." Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there having, during the usual four years' course of study, displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honor and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery.

There he found a Bible - a copy of the Vulgate - hid in the shelves of the university library. Until then he had supposed that there existed no other Gospels or Epistles than what were given in the Breviary, or quoted by the preachers. To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show to him the way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence of the Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-laborers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that "the Bible is the religion of Protestants." If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothing better could he selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankind a book.

(2) this book had before been hidden, or closed; that is, it could not until then be regarded as an open volume:

(a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Roman Catholic clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrines rather from the fathers of the church than from the Word of God. Hallam (Middle Ages, ii. 241) says: "Of this prevailing ignorance (in the tenth century and onward) it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first clements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames (the best part of England), at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue."

There were few books of any kind in circulation, and even if there had been an ability to read, the cost of books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. "Many of the clergy," says Dr. Robertson (Hist. of Charles V. p. 14, Harper's ed.), "did not understand the Breviary which they were obliged daily to recite; some of them could scarcely read it." "Persons of the highest rank, and in the most eminent stations, could neither read nor write." One of the questions appointed by the canons to be put to persons who were candidates for orders was this, "Whether they could read the Gospels and Epistles, and explain the sense of them at least literally?" For the causes of this ignorance see Robertson's History of Charles V. p. 515. One of those causes was the cost of books. "Private persons seldom possessed any books whatever. Even monasteries of considerable note had only one Missal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of the Homilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet," etc. Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy.

(b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the prevailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact, that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it reveals.

(3) the Bible became, at the Reformation, in fact an "open" book. it was made accessible. It became the popular book of the world - the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because:

(a) the art of printing was discovered just before the Reformation, as if, in the providence of God, it was designed then to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind.

(b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And,

(c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol of a book was selected. Obviously no other symbol would have been so appropriate; nothing else would have given so just a view of the leading characteristics of that period of the world.

And he set his right foot upon the sea, and his left foot upon the earth - This is the third characteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed - the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off on the sea, and the other on the land - an emblem of peace to both - and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water.

It is hardly necessary to say, that on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfillment of the symbol. That great work was designed manifestly by Providence to affect all the world - the sea and the land - the dwellers in the islands and in the continents - those who "go down to the sea in ships, and do business in the great waters," and those who have a permanent dwelling on shore. It may be admitted, indeed, that, in itself, this one thing - the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and if there were nothing else, such an application might seem fanciful and unnatural; but, taken in connection with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that there should be some symbol which would intimate that the blessings of a reformed religion - a pure gospel - would be ultimately spread over land and ocean - over the continents and islands of the globe; in all the fixed habitations of people, and in their floating habitations on the deep. The symbol of a rainbow bending over the sea and land, would have expressed this; the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land,

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
a little book Contrast (Rev 5:1); (Psa 40:7); (Pe2 1:19-21).

Vincent's Word Studies, by Marvin R. Vincent [1886]
In his hand (ἐν) The roll of Rev 5:1-14 was on the hand (ἐπί, see Rev 5:1), being too large to be grasped within it. The roll was on the right hand; the little book is in the left. See on Rev 10:5.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And he had in his hand - His left hand: he swore with his right. He stood with his right foot on the sea, toward the west; his left, on the land, toward the east: so that he looked southward. And so St. John (as Patmos lies near Asia) could conveniently take the book out of his left hand. This sealed book was first in the right hand of him that sat on the throne: thence the Lamb took it, and opened the seals. And now this little book, containing the remainder of the other, is given opened, as it was, to St. John. From this place the Revelation speaks more clearly and less figuratively than before. And he set his right foot upon the sea - Out of which the first beast was to come. And his left foot upon the earth - Out of which was to come the second. The sea may betoken Europe; the earth, Asia; the chief theatres of these great things.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A little book open - Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means? His right foot upon the sea, and his left - on the earth - To show that he had the command of each, and that his power was universal, all things being under his feet.

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⁶ And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:
⁷ But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

¹¹ And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

¹ And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

¹¹ And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

¹ And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

⁵ And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

¹² And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

¹⁹ And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

⁸ And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

² And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

¹ And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

¹² And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;

⁹ And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

⁷ And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.

⁵ And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

³ And when he had opened the second seal, I heard the second beast say, Come and see.

¹ And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

⁹ And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

² And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
³ And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
⁴ And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
⁵ And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

¹ After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

²⁰ Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

⁸ I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

² And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth.

² And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

¹⁰ When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

²³ Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

⁶⁶ So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

⁶⁰ And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

¹¹ And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

⁵ And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

⁴ And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

² And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

¹¹ Then they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.

¹² And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.

⁹ And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.
¹⁰ And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

¹ And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

¹⁸ For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
¹⁹ And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

⁹ Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
¹⁰ And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

⁷ Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

²⁷ And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

⁸ The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

¹⁴ And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.

⁷ And he came and took the book out of the right hand of him that sat upon the throne.
⁸ And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
⁹ And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

¹¹ Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

⁷ Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

¹⁹ For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

¹³ The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

¹⁰ For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

²⁵ And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

³⁰ And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

²⁰ And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

¹⁷ And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,

⁴ And they said, Moses suffered to write a bill of divorcement, and to put her away.

⁷ They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

⁸ And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
⁹ And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.
¹⁰ And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

¹⁹ We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
²⁰ Knowing this first, that no prophecy of the scripture is of any private interpretation.
²¹ For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

⁷ Then said I, Lo, I come: in the volume of the book it is written of me,

¹ And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

⁵ And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

¹ And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

¹ And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
² And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
³ And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
⁴ And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
⁵ And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
⁶ And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
⁷ And he came and took the book out of the right hand of him that sat upon the throne.
⁸ And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
⁹ And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
¹⁰ And hast made us unto our God kings and priests: and we shall reign on the earth.
¹¹ And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
¹² Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
¹³ And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
¹⁴ And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.