QUALIFICATIONS for BEING ONE of the SEVEN ANGELS
Much discussion has gone into naming the seven messengers (angels) to the seven Churches. On the whole, Bible students have been in basic agreement as to the identities of these individuals. Now and then, however, some of us may feel a bit uncomfortable with someone on the usual list and attempt a substitution. It is not unhealthy to question such things. It is wise, however, to have certain standards in mind before seeking candidates so that our suggestions are not illogical.
The following is an attempt to help to arrive at such standards. Probably these standards will only help to make us appreciate more the commonly accepted list of angels.
(1) Since each Church message begins: "To the angel of the Church in ____ write," it is more than implied that the angel will have gotten the message and that the points of the message will be a PROMINENT PART of that individual's teachings.
(2) Since each message is written TO THE ANGEL, and not directly to the Church, it is also more than implied that the messenger will be sufficiently WELL-KNOWN and /or WELL-PUBLISHED that the faithful of the period will be able to get the message from him. He will stand out in ecclesiastical history. He will not be obscure in the religious world.
Well-known does not necessarily imply well liked. Many seem to forget the words of our LORD, “My ways are not your ways, neither are my thoughts your thoughts.” And so it is that the LORD has chosen the foolish things of the world to confound the wise, and to choose the weak things of the world to put to shame the things which are mighty (those things or individuals highly esteemed and/or respected of this world); and the base things (the insignificant, those not so esteemed) of the world and the things which are despised (both by the world and the worldly church, but more so the worldly church i.e. orthodoxy) GOD HAS CHOSEN; the things which are not (those not esteemed and for the most part despised, He has chosen), to bring to nothing the things that are (those highly esteemed by men, the great Doctors of Law and of Divinity, the popular ministers and teachers). 1 Cor 1:27, 28
(3) It might seem natural that the angel should be physically present at the time which marks the beginning of his period of the Church. This is probably USUALLY true. But there might be a Scriptural clue that this need not be the case.
Rev. 2:19 says (NAS): "I know your deeds, and your love and faith and perseverance, and that your deeds OF LATE (margin: last deeds) are greater than AT FIRST (margin: the first.)" It seems that at the point this message is given, a part of the period had expired. This is true also in Rev. 2:4. Paul (who is most likely the first angel) was not an Apostle or even a Christian when Ephesus stage began. His messages to the Ephesus period (most of the New Testament epistles) date well into the period. Likewise, if John is the messenger to Smyrna, and if (as the parable of Matt. 13:25 suggests) Smyrna begins when all the Apostles had died, John was not present during Smyrna except by his writings. Therefore, the choice of an angel may, if proper reason be found, possibly be someone not living or functioning as the period opens
(4) If the history of any period is well known for a particular difficulty, the writings of the angel should be helpful in knowing how to combat and overcome that difficulty. For example: Gnosticism was rampant during Smyrna. The arguments in John's writings on the natures of Jesus as pre-human, human, and post-human were extremely instrumental in combating and overcoming the gnostic heresies. This problem IS NOT identified specifically in the message to Smyrna, but is well known in Church history. It may be that it is simply summarized along with other problems in Rev. 2:9.
(5) All of the angels need not have total clarity of understanding. Obviously, if Paul and John are the first two angels, they will have perfect doctrine because they were, additionally, inspired Apostles. Brother Russell, because he lives when the “mystery will be finished,” should have a complete, though not inspired, understanding (if not of every minute detail of the Bible) of the message due at the end of the age.
The four remaining angels may, and likely DO, however, have a modicum of misunderstanding BECAUSE prophetically not all truth or clarity was to be available during their periods of the Church. Some of their errors may even be shocking! How foolish to think that they would have clear understandings and not share them with their contemporaries! But it was not in God’s plan during their lifetimes to have clear truth available. Therefore, we should not fret over their errors and think we must disqualify them for their lack of understanding in many areas.
(6) In symbolic terms, these men must be FAT —zealous and liberal in their natures. Their charges are so very important that anything less than consuming commitment would disqualify them from consideration as angels. This fatness would include courage, A WILLINGNESS TO BE DIFFERENT, meekness (able to be taught) as well as an ability to teach. These men will not be purely intellectual, but they will have speaking for them historical evidence of having a close and devoted personal relationship with God. As far as fallen men can have exemplary lives, these men will.
(7) It is interesting to note the relationship to Scripture of the men usually listed as the seven angels. Paul and John WROTE Scripture. Arius DEFENDED its meaning just after the canon of Scripture had been established. Waldo, Wycliffe, and Luther all TRANSLATED Scripture —interestingly into the three languages which would ultimately become international languages: French, English, and German respectively. Russell HARMONIZED Scripture in a way never before attempted or never since equaled. These, among many other reasons, strongly attest to the rightfulness of their selection as the seven angels to the seven Churches.”
The foregoing was taken from the New Albany Notes on Revelation, Appendix B Item #74e
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Much discussion has gone into naming the seven messengers (angels) to the seven Churches. On the whole, Bible students have been in basic agreement as to the identities of these individuals. Now and then, however, some of us may feel a bit uncomfortable with someone on the usual list and attempt a substitution. It is not unhealthy to question such things. It is wise, however, to have certain standards in mind before seeking candidates so that our suggestions are not illogical.
The following is an attempt to help to arrive at such standards. Probably these standards will only help to make us appreciate more the commonly accepted list of angels.
(1) Since each Church message begins: "To the angel of the Church in ____ write," it is more than implied that the angel will have gotten the message and that the points of the message will be a PROMINENT PART of that individual's teachings.
(2) Since each message is written TO THE ANGEL, and not directly to the Church, it is also more than implied that the messenger will be sufficiently WELL-KNOWN and /or WELL-PUBLISHED that the faithful of the period will be able to get the message from him. He will stand out in ecclesiastical history. He will not be obscure in the religious world.
Well-known does not necessarily imply well liked. Many seem to forget the words of our LORD, “My ways are not your ways, neither are my thoughts your thoughts.” And so it is that the LORD has chosen the foolish things of the world to confound the wise, and to choose the weak things of the world to put to shame the things which are mighty (those things or individuals highly esteemed and/or respected of this world); and the base things (the insignificant, those not so esteemed) of the world and the things which are despised (both by the world and the worldly church, but more so the worldly church i.e. orthodoxy) GOD HAS CHOSEN; the things which are not (those not esteemed and for the most part despised, He has chosen), to bring to nothing the things that are (those highly esteemed by men, the great Doctors of Law and of Divinity, the popular ministers and teachers). 1 Cor 1:27, 28
(3) It might seem natural that the angel should be physically present at the time which marks the beginning of his period of the Church. This is probably USUALLY true. But there might be a Scriptural clue that this need not be the case.
Rev. 2:19 says (NAS): "I know your deeds, and your love and faith and perseverance, and that your deeds OF LATE (margin: last deeds) are greater than AT FIRST (margin: the first.)" It seems that at the point this message is given, a part of the period had expired. This is true also in Rev. 2:4. Paul (who is most likely the first angel) was not an Apostle or even a Christian when Ephesus stage began. His messages to the Ephesus period (most of the New Testament epistles) date well into the period. Likewise, if John is the messenger to Smyrna, and if (as the parable of Matt. 13:25 suggests) Smyrna begins when all the Apostles had died, John was not present during Smyrna except by his writings. Therefore, the choice of an angel may, if proper reason be found, possibly be someone not living or functioning as the period opens
(4) If the history of any period is well known for a particular difficulty, the writings of the angel should be helpful in knowing how to combat and overcome that difficulty. For example: Gnosticism was rampant during Smyrna. The arguments in John's writings on the natures of Jesus as pre-human, human, and post-human were extremely instrumental in combating and overcoming the gnostic heresies. This problem IS NOT identified specifically in the message to Smyrna, but is well known in Church history. It may be that it is simply summarized along with other problems in Rev. 2:9.
(5) All of the angels need not have total clarity of understanding. Obviously, if Paul and John are the first two angels, they will have perfect doctrine because they were, additionally, inspired Apostles. Brother Russell, because he lives when the “mystery will be finished,” should have a complete, though not inspired, understanding (if not of every minute detail of the Bible) of the message due at the end of the age.
The four remaining angels may, and likely DO, however, have a modicum of misunderstanding BECAUSE prophetically not all truth or clarity was to be available during their periods of the Church. Some of their errors may even be shocking! How foolish to think that they would have clear understandings and not share them with their contemporaries! But it was not in God’s plan during their lifetimes to have clear truth available. Therefore, we should not fret over their errors and think we must disqualify them for their lack of understanding in many areas.
(6) In symbolic terms, these men must be FAT —zealous and liberal in their natures. Their charges are so very important that anything less than consuming commitment would disqualify them from consideration as angels. This fatness would include courage, A WILLINGNESS TO BE DIFFERENT, meekness (able to be taught) as well as an ability to teach. These men will not be purely intellectual, but they will have speaking for them historical evidence of having a close and devoted personal relationship with God. As far as fallen men can have exemplary lives, these men will.
(7) It is interesting to note the relationship to Scripture of the men usually listed as the seven angels. Paul and John WROTE Scripture. Arius DEFENDED its meaning just after the canon of Scripture had been established. Waldo, Wycliffe, and Luther all TRANSLATED Scripture —interestingly into the three languages which would ultimately become international languages: French, English, and German respectively. Russell HARMONIZED Scripture in a way never before attempted or never since equaled. These, among many other reasons, strongly attest to the rightfulness of their selection as the seven angels to the seven Churches.”
The foregoing was taken from the New Albany Notes on Revelation, Appendix B Item #74e
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