Significance of Eating the Scroll in Revelation
The significance of eating the scroll in Revelation 10:8-10 is rooted in the biblical tradition of prophetic commissioning, where the act of consuming a scroll symbolizes the reception and internalization of God's message. This imagery is drawn from Ezekiel 2:8-3:3, where the prophet is commanded to eat a scroll containing "lamentations, and mourning, and woe" [7]. In both Ezekiel and Revelation, the scroll represents the word of God that the prophet is to proclaim.
The scroll in Revelation 5:1 is described as being sealed with seven seals, signifying that its contents are hidden from human understanding until they are revealed by the Lamb, Jesus Christ [9]. The act of eating the scroll in Revelation 10:8-10 is a symbolic representation of John's reception of a prophetic commission to proclaim the contents of the scroll. The scroll is described as being "sweet as honey" in John's mouth but making his stomach bitter, indicating the mixed nature of the prophetic message: it is both a sweet and joyful message of God's victory and a bitter message of judgment and hardship for God's people [5].
The sweetness of the scroll is interpreted by John Gill as representing the Gospel, which is "sweet as honey" to those who receive it [6]. Similarly, Jamieson, Fausset & Brown understand the sweetness as representing the delight of doing God's will and the joy of proclaiming His message [8]. The bitterness, on the other hand, represents the hardship and opposition that often accompany the proclamation of God's word.
The act of eating the scroll is also reminiscent of other biblical instances where eating or consuming something represents the reception or internalization of God's word or message. For example, in Jeremiah 15:16, the prophet says, "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart" [3]. In Proverbs 20:25, it is written, "It is a snare to the man who devoureth that which is holy, and after vows to make enquiry" [2].
The significance of eating the scroll in Revelation is thus multifaceted. It represents John's commission to prophesy, the mixed nature of the prophetic message, and the internalization of God's word. The imagery is rooted in biblical tradition and is meant to convey the importance of receiving and proclaiming God's message, despite the challenges and hardships that may accompany it.
The historical and cultural context of Revelation also sheds light on the significance of eating the scroll. The book of Revelation is apocalyptic literature, characterized by vivid imagery and symbolism. The use of the scroll as a symbol of God's message is likely drawn from Jewish apocalyptic traditions, where scrolls were used to convey divine revelations [1, 4].
Sources
- Dead Sea Scrolls “Temple Scroll (2nd century BCE (composition)), section 3: Key festivals include: The Daily Offerings: Detailed specifications for the tamid (daily burnt offering), expanding on Numbers 28:1-8. The Sabbath: Enhanced Sabbath offerings beyond those prescribed in the biblical text. The New Moon: Extensive regulations for the monthly new moon festival. Passover and Unleavened Bread: Regulations combining and harmonizing the instructions in Exodus 12, Leviticus 23, Numbers 28, and Deuteronomy 16. The Festival of First Fruits of Wheat (Shavuot/Weeks): Detailed regulations for counting and observing t”
- Proverbs “Proverbs 20:25 (KJV) — It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Eating — The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word "eat" is used metaphorically in Jer. 15:16; Ezek. 3:1; Rev. 10:9. In John 6:53-58, "eating and drinking" means believing in Christ. Wome”
- Dead Sea Scrolls “Temple Scroll (2nd century BCE (composition)), section 2: but rather an idealized blueprint for a temple that God commands to be built. The specifications are derived from and expand upon the biblical descriptions in Exodus 25-40, 1 Kings 6-8, and especially Ezekiel 40-48, but they differ significantly from all biblical models. The temple described in the scroll has three concentric square courtyards: The Inner Court: Surrounding the sanctuary building itself, reserved for priests and the most sacred rituals. The scroll specifies precise dimensions and describes the altar of burnt offering, th”
- Revelation (Protestant academic) “Tyndale House on Revelation 10:8: 10:8-10 As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3; see Jer 15:16; see also Pss 19:10; 119:103). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour . . . stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9). The process of bringing God’s plan to fruition involves hardship.”
- Revelation (Baptist/Reformed) “John Gill on Revelation 10:10: And I took the little book out of the angel's hand, and ate it up,.... As he was bid to do: and it was in my mouth sweet as honey; so is the Gospel in the mouth of a faithful minister of it, who has a spiritual knowledge, and a savoury experience of it; and so it is in the mouth of an understanding hearer, who finds it, and eats it, to the joy and rejoicing of his heart; and so this little book of prophecy being looked into, read, and considered by John, the first taste and knowledge he had of the things contained in it were exceeding grateful and delightful; t”
- Ezekiel (Lutheran) “Keil & Delitzsch on Ezekiel 3:1: After the Lord had pointed out to the prophet the difficulties of the call laid upon him, He prepared him for the performance of his office, by inspiring him with the divine word which he is to announce. - Eze 2:8. And thou, son of man, hear what I say to thee, Be not stiff-necked like the stiff-necked race; open thy mouth, and eat what I give unto thee. Eze 2:9. Then I saw, and, lo, a hand outstretched towards me; and, lo, in the same a roll of a book. Eze 2:10. And He spread it out before me; the same was written upon the front and back: and there were writte”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 10:9: I went--Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea. Give--A, B, C, and Vulgate read the infinitive, "Telling him to give." eat it up--appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God'”
- Revelation (Protestant academic) “Tyndale House on Revelation 5:1: 5:1-14 John introduces the Lamb, Jesus Christ, the central figure of Revelation and God’s chosen agent for accomplishing his purposes. 5:1 The scroll, like a dramatic script, details God’s plan for the world (Ps 139:16). • The right hand represents God’s gracious authority and power (see Rev 1:17, 20). • The writing on the inside and the outside means that God’s plans for history are full and complete. • sealed with seven seals: God has put his purposes for history in an impermeable safe (Isa 29:11-12; Dan 8:26). His purposes will be completed only when the sea”