Mark
01-13-2016, 02:56 PM
What is the main thing that characterizes angels? They do not die and they are spirits, not fleshly soulical bodies. When man is referred to as a spirit, it is to his innerman, not his whole being. The same can be said of Jesus when referred to him as an angel.
Rev. 7.2 "Another angel"—Who is this angel? The word "angel" here is "messenger" in the original Greek. The angels are sometimes called messengers, but so too are men sometimes designated this. In this book, the special designation "another angel" is used several times. The word "another" indicates its difference from the rest (8.3, 10.1-3, 18.1). Now in all these places, who else but the Lord Jesus has such majesty and honor? D. M. Panton has remarked that the word "another" is very meaningful for it signifies another class or another kind.
"The Angel of the Lord" in the Old Testament is a specific title (Gen. 16.7-14, 22.1-13, 32.24-30; Judges 13.16-18) which is always a reference to the Lord Jesus.
The Lord is here called an "angel"—which is an Old Testament denomination—thus hinting that He will soon return to His Old Testament ground.
8.3 "And another angel"—This "another angel" is a priest, hence he must be the Lord Jesus. The prayers of all the saints ascend to God through the incense offered by this angel. No Christian can offer up prayer except by means of incense, which signifies the merits of Christ. Through the sweet savor of Christ a believer’s prayer reaches before God.
Why is the Lord called an "angel" and not a priest here? Hebrews states: "For verily not to angels doth he [Christ] give help" (2.16). When the New Testament epistles mention the Lord’s relationship with us they always describe Him as man. "Wherefore it behooved him in all things to be made like unto his brethren" (Heb. 2.17). Because He is man, therefore He is closer to mankind. The angels are made a little higher than men. In Genesis 18.2,16, and 22 the word "men" is used to show their closeness to Abraham. Genesis 19.1 uses the word "angels" to distinguish them from ordinary men; yet in Genesis 19.10,12, and 16 the word "men" is used again for they were helping Lot. The reason why in Revelation 8.3 the Lord is designated as an angel is to indicate the changing of time. He is no longer the Son of man in the gospel age. He has now become another angel though still a priest.
10.1 This strong angel points to the Lord for the following reasons.
(1) The Lord manifests himself here as an angel to show that the position He now takes is a return to the Old Covenant.
(2) Here it is a being “arrayed with a cloud”, not a “coming on the clouds” (Matt. 24.30). Since the Lord is enveloped in cloud, this indicates that it is still the time of mystery, for He has yet to manifest His glory.
(3) In chapter 4 it reads that “there was a rainbow round about the throne” (v.3). Here in 10.1 it indicates that “the rainbow was upon his head”, so it too is enveloped in the cloud. Although the rainbow signifies the remembrance of grace and mercy by the Lord, such remembrance remains a mystery which yet awaits manifestation.
(4) “And his face was as the sun”—This represents His glory, though at this moment it is still hidden in the cloud.
(5) “And his feet as pillars of fire”—Pillar speaks of stability (see Gal. 2.9; Jer. 1.18), and fire suggests the holiness and righteousness of God (see Ex. 19.16; Heb. 12.29).
14.6 “Another angel” - He is different from the “another angel” spoken of in 7.2 that points to the Lord.
“Eternal good tidings”-The eternal gospel or good tidings is different from the gospel of grace. From the description which follows (14.7), it can be concluded that this eternal gospel is for the purpose of inducing people to worship the Creator. The eternal gospel preaches not God’s redemption but His creation. It does not call man to worship the Lamb but to worship God. It does not proclaim the grace of God, only His judgment. It exhorts people to give glory to God.
18.1 The person mentioned here must be Christ himself. Besides Him, who ever can have such great authority and who else can lighten the earth with his glory?
Rev. 7.2 "Another angel"—Who is this angel? The word "angel" here is "messenger" in the original Greek. The angels are sometimes called messengers, but so too are men sometimes designated this. In this book, the special designation "another angel" is used several times. The word "another" indicates its difference from the rest (8.3, 10.1-3, 18.1). Now in all these places, who else but the Lord Jesus has such majesty and honor? D. M. Panton has remarked that the word "another" is very meaningful for it signifies another class or another kind.
"The Angel of the Lord" in the Old Testament is a specific title (Gen. 16.7-14, 22.1-13, 32.24-30; Judges 13.16-18) which is always a reference to the Lord Jesus.
The Lord is here called an "angel"—which is an Old Testament denomination—thus hinting that He will soon return to His Old Testament ground.
8.3 "And another angel"—This "another angel" is a priest, hence he must be the Lord Jesus. The prayers of all the saints ascend to God through the incense offered by this angel. No Christian can offer up prayer except by means of incense, which signifies the merits of Christ. Through the sweet savor of Christ a believer’s prayer reaches before God.
Why is the Lord called an "angel" and not a priest here? Hebrews states: "For verily not to angels doth he [Christ] give help" (2.16). When the New Testament epistles mention the Lord’s relationship with us they always describe Him as man. "Wherefore it behooved him in all things to be made like unto his brethren" (Heb. 2.17). Because He is man, therefore He is closer to mankind. The angels are made a little higher than men. In Genesis 18.2,16, and 22 the word "men" is used to show their closeness to Abraham. Genesis 19.1 uses the word "angels" to distinguish them from ordinary men; yet in Genesis 19.10,12, and 16 the word "men" is used again for they were helping Lot. The reason why in Revelation 8.3 the Lord is designated as an angel is to indicate the changing of time. He is no longer the Son of man in the gospel age. He has now become another angel though still a priest.
10.1 This strong angel points to the Lord for the following reasons.
(1) The Lord manifests himself here as an angel to show that the position He now takes is a return to the Old Covenant.
(2) Here it is a being “arrayed with a cloud”, not a “coming on the clouds” (Matt. 24.30). Since the Lord is enveloped in cloud, this indicates that it is still the time of mystery, for He has yet to manifest His glory.
(3) In chapter 4 it reads that “there was a rainbow round about the throne” (v.3). Here in 10.1 it indicates that “the rainbow was upon his head”, so it too is enveloped in the cloud. Although the rainbow signifies the remembrance of grace and mercy by the Lord, such remembrance remains a mystery which yet awaits manifestation.
(4) “And his face was as the sun”—This represents His glory, though at this moment it is still hidden in the cloud.
(5) “And his feet as pillars of fire”—Pillar speaks of stability (see Gal. 2.9; Jer. 1.18), and fire suggests the holiness and righteousness of God (see Ex. 19.16; Heb. 12.29).
14.6 “Another angel” - He is different from the “another angel” spoken of in 7.2 that points to the Lord.
“Eternal good tidings”-The eternal gospel or good tidings is different from the gospel of grace. From the description which follows (14.7), it can be concluded that this eternal gospel is for the purpose of inducing people to worship the Creator. The eternal gospel preaches not God’s redemption but His creation. It does not call man to worship the Lamb but to worship God. It does not proclaim the grace of God, only His judgment. It exhorts people to give glory to God.
18.1 The person mentioned here must be Christ himself. Besides Him, who ever can have such great authority and who else can lighten the earth with his glory?