Our Opposition

Wednesday, March 17, 2021

Our Opposition – Audio Version

The reason the Son of God appeared was to destroy the devil’s work.

1 John 3:8

A good friend asked me to write something about unanswered prayer. Ironically enough, his request to write about the vexing problem of unanswered prayer comes as an answer to a standing prayer of mine. His request gave me a clear sense of which direction to take my blog, which is something I have been feeling unsure about and praying about.

To answer his question about why our prayers sometimes go unanswered (at least seemingly so), I am going to reference and bring together a number of passages from the Bible. At the center, my anchor passage will be Revelation Chapter 10, which in perusal appears to have nothing to do with prayer whatsoever. So it seems, until you study its subtle signposts.    

In a previous blog post entitled The Cast of Chapter Ten, I argued that the Mighty Angel in Revelation Chapter Ten is none other than Jesus Christ himself. Are you skeptical of that claim? I strongly suspect that some of my readers and listeners are initially uncertain about that claim. Why not just accept that the Mighty Angel is an angelic being? I would ask anyone who is skeptical about it to do two things: First, go re-read or re-listen to that blog post. Second, hear me out in this blog post. 

An edible (and yet indigestible) scroll ties Revelation 10:8-10 directly to Ezekiel 3:1-3. In the Prophecy of Ezekiel, Someone enthroned in glory (yet resembling a man: Ezekiel 1:26) hands an edible, script-covered scroll to Ezekiel and instructs him to eat it. In the Book of Revelation, the Mighty Angel (who, incidentally, is described very similarly to the One Enthroned in Ezekiel: compare Ezekiel 1:28 to Revelation 10:1) hands an edible scroll to John and instructs him to eat it. Could this be the one and the same Scroll-Giver in both Ezekiel and Revelation? I do believe so. I will assume so. I assume the celestial Scroll-Giver to be none other than Jesus Christ in both books. Again, I argue for this more thoroughly in my previous post The Cast of Chapter Ten.

If you are willing to tentatively grant me my premise (that in both Ezekiel and in Revelation the Scroll-Giver is Jesus Christ), then I will proceed to introduce an awkward, unsettling, and complicating piece of information, a piece of information that opens up the question of unanswered prayer. This awkward, unsettling, and complicating piece of information truly does complicate things. 

Here I go: Revelation 10 points not just to the introduction of Ezekiel, but also to the closing of Daniel. Revelation 10:5-6 depicts the Mighty Angel as making a solemn oath, in deliberate replay of the angel depicted in Daniel 12:7. In itself, that deliberate replay — that echo — is not a problem. But it becomes awkward for me quickly, because the angel at the end of the Prophecy of Daniel looks less like Jesus Christ and more like a standard-issue angelic being. It would be much better for my argument if it were the other way around.

Consequently, I do not readily admit that, nor point it out. I do not want to admit that because at the end of Daniel we are presented with an angel who comes across as a mere angel, and not Jesus Christ. All the same, Revelation Chapter Ten clearly points its readers not just to the opening of Ezekiel, but also to closing three chapters of Daniel, where we read about or hear about an angel who gets temporarily delayed in a spiritual conflict. That temporary delay poses something of a problem for me. And my whole argument may disintegrate due to it. 

But then again, maybe not. 

Am I getting way ahead of myself? My readers and listeners might not know enough about the angel or angels in the closing chapters of the Prophecy of Daniel, yet. So here is a quick and loose summary: While exiled from his homeland Daniel served as a government official (in multiple foreign administrations) and as a prophet of God (an interesting and unusual combination of occupations). At one point, after reading the Prophecy of Jeremiah, Daniel began praying about the potential reconstruction and restoration of Jerusalem, a city he had not seen for decades, since his youth. In response to Daniel’s prayer, God sent the Angel Gabriel with an answer (see Daniel 9:21). Who did God send? A standard-issue angelic being named Gabriel. And no, the Angel Gabriel is definitely not Jesus Christ. Am I wrong, then, to think that the doppelgänger Mighty Angel in Revelation 10 is Jesus? Might he simply be the Angel Gabriel? Hold on, though. Angelic mix-up is occurring here. Gabriel is not the Mighty Angel’s doppelgänger; another angel/messenger is.

On another and separate occasion Daniel prayed another time. Again, God sent an angelic messenger to answer Daniel’s prayer. But this time, the angel is not named; instead this Angel is said to resemble a man (see Daniel 10:18). You might recall that in Ezekiel the Scroll-Giver is said to resemble a man (see Ezekiel 1:26). Perhaps you can see where I am going with this. Perhaps this Angel — this man-resembling messenger — is said to resemble a man because he is in fact the Son of Man, that is, Jesus Christ. This, then, is not just a doppelgänger. This is the same person, the same individual, the same being. This is Jesus Christ, in Daniel, as in Ezekiel, as in Revelation. Jesus Christ is the same, yesterday, today, and forever (Hebrews 13:8). He just appears to humanity in various guises.

But if so — if the Angel introduced in Daniel 10 is in fact Jesus Christ — then how is it that this divine Angel was delayed by the Prince of Persia for 21 days (see Daniel 10:13)? How is it that Jesus Christ was held up for three weeks? How is it that Jesus Christ required the assistance of a Chief Prince named Michael? That does not compute. Could Jesus Christ really be delayed in spiritual conflict and in need of assistance?

Yes. Yes, he could. If I am interpreting these passages correctly, that is the implication.

What?!? Some of my readers and listeners did not like that answer, not at all. Admittedly, it sounds nigh-to-heretical. If Jesus Christ is King of Kings and Lord of Lords, then nothing and no one can stand in his way and hold him up. Jesus Christ does not need anyone’s assistance.

That is true, on this side of the Cross. But somehow the Prince of Persia (who was not a man, but an evil spiritual being) had legal standing and real spiritual authority. At that point in human history, Jesus Christ had not yet defeated the Principalities and Powers of Darkness. Jesus Christ would utterly defeat them later, at the Cross. Yet for some reason, in Daniel’s day, Jesus Christ did not invoke or actualize his full divine authority. It may even be accurate to say that Jesus Christ could not invoke or actualize his divine authority until after he had completed his mission to save humanity. I think this may be because once God sets spiritual rules, He plays by those rules, even if it means He necessarily imposes limits on Himself.

This may all sound slightly crazy and maybe even theologically unsound. But consider the New Testament passages where Jesus confronts demons and evil spirits. They are fully aware of the potential threat he poses to their “turf,” their domain and dominion (see Mark 1:24). And in his temptation of Jesus, Satan himself even claims to have rightful authority over the kingdoms of the world (see Luke 4:5-6). Jesus was an invader who had come to reclaim what they had previously seized in spiritual battle.

Prior to his incarnation and his victory at the cross, then, Jesus’ authority was temporarily restrained. The Prince of Persia, who had real spiritual authority, was able to contest and delay the pre-incarnate Christ. And the pre-incarnate Christ even required the assistance of Michael, an angel. It sounds crazy, I admit. But it might be right.

What does this have to do with prayer? Daniel only got the answer to his prayer after 21 days of intense spiritual warfare. Perhaps that tells us something important. Perhaps some spiritual battles are only won through persistence in prayer. Perhaps we even assist God through our prayers. Perhaps some accomplishments only occur when we partner with God in prayer. If so, it is probably because those are the spiritual rules God has set; and God plays by those rules.

His disciples once asked Jesus why they had been unable to rid a boy of a demon. Jesus’ response (see Mark 9:29) was telling: “This kind cannot be driven out by anything but prayer.” My wife gets a nod and the credit for making the link between this passage in Mark and the conundrum we find in Daniel 10. Thank you, my dear.

As you might guess, I am back to asserting and affirming that the Mighty Angel of Revelation Chapter 10 is one and the same person as the one resembling a man in Ezekiel 1:26 and the angel/messenger resembling a man in Daniel 10:16. 

How does all this help my friend who is perplexed by the problem of unanswered prayer? If nothing else, it tells us that due to unseen spiritual opposition some of our prayers will require patient persistence and even more patient persistence. We know from Scripture — from Ephesians 6:12 in particular — that we struggle not against flesh and blood opponents, but against rulers, authorities, and powers of this dark world, against spiritual forces of evil in heavenly realms. Since Jesus has already defeated those spiritual forces of evil at the Cross, we are much better positioned than Daniel ever was. And if Daniel was able to secure an answer to his prayer through persistence before Christ’s victory on the Cross, we stand an even better chance of getting answers to our prayers after the Cross.

The Corpus Christi Coupled Mystery

The Corpus Christi Coupled Mystery

The Mystery of God could be called the Corpus Christi Coupled Mystery. No, I do not mean a mysterious married couple from a city in Texas.

The Mystery of God goes without elaboration or explanation when first mentioned in Revelation 10:7. It is just suddenly dropped into the Apocalypse’s eccentric mix. Because that is so — because it is not elaborated upon or explained, the Mystery of God can be missed by readers. Joe Reader might not consider what the Mystery is. Joanna Reader might not even notice it there. Nevertheless, the Mystery of God carries a lot more narrative importance than Joe or Joanna Reader may recognize. Since the Mystery of God immediately follows an awe inspiring celestial appearance and a solemn vow made by the Mighty Angel (who is actually Christ Jesus incognito), it must matter. Indeed, the Mystery matters a great deal. The mentioning of the Mystery even serves as a rudder for the ensuing narrative. It steers the remaining course of the Book of Revelation. Everything to follow 10:7 concerns the Corpus Christi Coupled Mystery. That is not an overstatement.

Although I discussed the Mystery of God in my last blog-cast, a refresher may be necessary and helpful here. Just what is the Mystery of God? For the sake of simplicity, readers can equate the Mystery of God with the Church of Christ, which is sometimes metaphorically called the Body of Christ. The Mystery of God could be called the Corpus Christi, since Corpus Christi is the Latin translation of the Body of Christ. Since the Latin phrase helpfully rhymes, I suggest readers remember it as the Corpus Christi Mystery. But one more elaborative word should be inserted into that that title. The word to add is coupled, resulting in the Corpus Christi Coupled Mystery.

The Mystery of God, the Church, can thus be likened to a body. This is an anatomical analogy. Like a body, the Church is an extension of and living instrument of its Head, who is Christ. Corporately, believers form a living entity that cooperatively accomplishes Christ’s purposes. Believers do so by daily drawing upon the power of the Holy Spirit. Cooperative Christians function on Earth as the Corpus Christi, the instrumental anatomy of Christ.

In my last blog-cast I used another analogy. I equated the Mystery of God with adoption. That analogy has not been abandoned. It still holds true. Adoption is a great way to think about the Mystery of God, about the Church, the Christian community. Adoption brings a blended family immediately to mind. A blended family could also be called a coupled family. And that is how the Church is supposed to behave — like a caring, nurturing blended (or coupled) family.

The adoptive coupling is the big surprise. It is a marvel and a mystery that God invited Gentiles into the household. Even Gentiles are invited. Gentiles! This was shocking and scandalous to Jesus’ first followers. Gentiles were hitherto anathema. Gentiles were polluted. Gentiles were infectious. Was it possible that God would open the family of faith to Gentiles?

It was possible. And today God continues to invite distant strangers and even once hostile enemies to come join the household of God. That even includes foolish, stubborn sinners like you and me. God has invited us turn away from our sin and from ourselves. God has invited us to take a new path and follow Christ. And God has invited us to become part of a larger, longstanding family of faith. Surprisingly, complete strangers and awkward aliens like us are included in the invitation. We too are welcome to join the family, if we will only accept the invitation to submit to the leadership of Christ.

Once we are adopted into the family, we are incorporated into the anatomy. Notice the metaphorical mix and the symbolic switch, then. Anatomy and adoption are my two operative metaphors. To talk about the Church, we may and sometimes should switch up the descriptive symbolism. We do this since various metaphors are variously apt. Also notice that both the adoption metaphor and the anatomy metaphor are taken straight from scripture (see Ephesians 1:5; 1 Corinthians 12:27).

In subsequent episodes, beginning in Chapter Eleven, Revelation is going to switch the symbolism some more. Revelation will use several additional metaphors or symbols for the Church, for the Corpus Christi Coupled Mystery. Borrowing from the end of the Prophecy of Ezekiel, the Church will be depicted as a temple. Borrowing from the middle of the Prophecy of Zechariah, the Church will be depicted as two olive trees and two lamp-stands. But the primary, overarching symbolic image for the Church will be that of two fire-breathing martyrs — two testifying, miracle-working, persecuted, slain, but eventually resurrected and raptured martyrs. Be ready. We will see a mash-up of metaphors for the Church.

In summary, as we follow the narrative of Revelation our focus now and from hence is the Church of Christ, which is a blended family of native Jewish believers and adoptive Gentile believers, believers who have been coupled together by one Spirit to form a body — the Corpus Christi Coupling, the Mystery of God.

The Colossus, A Vow, and An Edible Small Scroll

The Colossus, a Vow, and an Edible Small Scroll

Aside from shouting loudly with a roar like a lion, the Mighty Angel in Revelation Chapter Ten performs two conspicuous actions. First, he raises his right hand to heaven and makes a solemn vow by Him who lives forever and ever that there will be “NO MORE DELAY!” And second, he gives Narrator John an edible small scroll and instructs him to eat it, but warns John beforehand that it will hard on his stomach. Therefore, we will focus here on a solemn vow of prompt completion and an edible, yet indigestible small scroll. In my previous blog-cast I mentioned that I would get to each these two loose ends from Revelation Chapter Ten, so here I go.

As I explained previously, the Mighty Angel is actually Christ Jesus himself, but in the guise of the Angel of the Lord, which was how he appeared to people over and over throughout the Old Testament. The Mighty Angel (who is Christ Incognito) stands on the sea and the land. To stand on the sea and the land is a symbolic action of dominance. It shows the Mighty Angel’s supreme sovereignty over the Sea and the Land. Throughout the Book of Revelation the Sea represents foreign and distant nations, especially the diverse ethnic groups that populated the Roman Empire. The Land represents local and native people, which would mean the Jewish people, if and when Israel is the narrative point of reference, or alternatively, the natives of Roman Asia, if the Province of Asia is the point of reference. Thus the strident symbolism is meant to show that even when Christ is Christ Incognito, he is still sovereign and dominant over the the various peoples of the Roman Empire, and by extension, the whole world.

For the first recipients of Revelation, the natives of Provincial Asia, this imagery of the Mighty Angel astride the land and sea very likely (read: almost certainly) brought to mind the nearby ruins of the Colossus of Rhodes. The Colossus of Rhodes was once a tourist-attracting giant harbor-front statue, something like the Statue of Liberty near Manhattan. Like the Temple in Jerusalem, the Colossus of Rhodes was one of the Seven Wonders of the Ancient World. And also like the Temple in Jerusalem, the Colossus of Rhodes was associated with one particular deity; in the case of the Colossus, that deity was the Hellenistic sun god Helios. But by the time Revelation was written and circulating, both had been toppled and were in ruins. The Temple in Jerusalem had been demolished by Emperor Titus’s troops, the Colossus of Rhodes by an earthquake. It is contextually telling, therefore, that the Mighty Angel of Revelation Ten stands astride the sea and the land. Revelation’s message must be that Jesus Christ stands supremely sovereign, where the Colossus had fallen.

Back to the narrative of the passage, though. In the fifth verse of Chapter Ten, the Mighty Angel raises his right hand to make his vow of prompt completion. This hand-raising action refers back to not one but two key Old Testament passages. The first passage is Deuteronomy 32:39-42, wherein God says, “For I lift up my hand to Heaven and swear, ‘As I live forever … I will take vengeance on my adversaries and will repay those who hate me.’” With the threat of certain vengeance, this might disturb a 21st century reader. But it makes the point clear that God is not to be trifled with. It also begs the question of whether the Mighty Angel is somehow the same person as the Divine Vow-Maker of Deuteronomy, given the strong similarities and the slight differences of the two passages. See my previous blog-cast entitled “The Cast of Chapter Ten” on that point.

The second passage is Daniel 12:5-13, where we see a Mysterious Figure — a Man. The Man is clothed in (white?) linen. He stands atop or above the Tigris River (see Daniel 10:4). He raises both his right hand and left hand to Heaven in a vow. He then informs (or perhaps more accurately, declines to clearly inform) the statesman-prophet Daniel how long he and his readers must wait until the end arrives. Daniel is given the cryptic answer of “a time, times, and half a time” until everything is accomplished. For Daniel, there will be delay — a very long delay. In the ninth verse of Daniel 12, the Mysterious Man solemnly says, “Go your way, Daniel, for the words are to remain secret (that is, a mystery) and sealed until the time of the End.” This passage is exactly what Revelation 10:5-7 references. Daniel is informed of a very long delay. Alternatively, John and his readers are promised that the delay will end promptly, when certain conditions are fulfilled. We are meant to catch that.

Of utmost importance, the Mighty Angel/Christ tells John that the Mystery of God will be fulfilled (or accomplished) when the seventh angel sounds his trumpet. What then, is the Mystery of God? Recall that the Mystery of God was sealed to Daniel. Does it remain sealed? Can we know what the Mystery of God is before the End? We can know it; and we do know it. We are already living in the last days, which is the Church Age. And we are privy to the Mystery of God.

While the Book of Revelation usually references the Old Testament, here we have to look to the New Testament. The Mystery of God is an important theme of the Apostle Paul’s. And yes, John’s listeners would have known that, because they were very familiar with the Pauline Epistles. Paul had written to them and their near-neighbors before John wrote Revelation. Therefore, when Jesus through John began talking about the Mystery of God, they knew exactly what he was talking about. The Mystery of God was their own adoption into the family of God. Adoption was and is the Mystery of God. Even though most of them were once pagan Gentiles, they had been invited to come join the household of God. Before the Church began, this was something unheard of and almost entirely unexpected. But God had extended an invitation to outsiders and foreigners. They, too, could accept the invitation and choose to be part of the household of God. The Mystery of God was the extent of his gracious invitation: It was even for Gentiles, who were previously excluded (see Ephesians 1:3-14; Colossians 1:24-27; 1 Timothy 3:14-16).   

Consequently, when the Mighty Angel/Christ says in Revelation 10:7 that the Mystery of God will be fulfilled when the the seventh angel sounds his trumpet, he means that when the End comes, all the Gentile peoples will have had a chance to accept the invitation to be adopted — to join the family of God. The Mystery of God is accomplished when the Church accomplishes its mission of proclaiming the Gospel of Christ worldwide (see Matthew 24:14; Mark 13:10).   

As for the scroll that the Mighty Angel gives to John, it contains information — bittersweet information. Although it is true and ultimately good, it is nonetheless very difficult and even sometimes terrifying. As with Ezekiel, the scroll that John must eat contains information about various trials and catastrophes that are yet to come (see Ezekiel 2 through 5, where God tells Ezekiel of the forthcoming destruction of Jerusalem). This is unwelcome information that the recipient must nonetheless pass along. It is information that pertains to the events of the End, as in, the end of the Church Age.

Considered as a whole, Chapter Ten is about Christ’s commissioning of John to pass along a preparatory revelation of the events to occur at the end of the Church Age, which I believe is about where we find ourselves in history. (Parenthetically, I say that because the fulfillment of the Great Commission seems both foreseeable and likely within the next century, if not sooner.) The contents of the Little Scroll are found in chapters eleven through twenty-two of the Book of Revelation. The Little Scroll reveals what Daniel 12 conceals. What was sealed to Daniel has been revealed to us by Christ via John in the Book of Revelation.

The Cast of Chapter Ten

The Cast of Chapter Ten, Audio Version

Count the characters. This chapter of Revelation presents listeners with a variety of characters. How many do you count? While some observers say Chapter Ten presents listeners with ten different characters, I see six fewer. No, not ten — only four. One, two, three, four, and no more characters are to be found in Chapter Ten. Of those four, one or two are primary and focal, while the other two are mostly peripheral. You might not agree with me. You might count more. How is it I count only four? Why so few? 

John, of course, counts as one character, albeit a relatively minor character. John serves throughout the Book of Revelation as the vision transcriber and as our narrator. For the most part, John quietly and inconspicuously narrates what he sees and hears, and does so whenever possible from the periphery. He does not focus on himself. That is true here in Chapter Ten, except for when he must eat the edible yet indigestible scroll. More on the edible scroll in a forthcoming blog cast.  

The Seven Speaking Thunders count as a second character. I say they are a character, as opposed to an event, since they do more than rumble. They speak, and speak intelligibly. Although they are said to number seven, they neither do nor say anything obviously distinctive from each other, but appear to function just as one message bearer. Perhaps they spoke simultaneously in stereo surround sound or echoed the same message in turn; yet nothing in the text indicates that they delivered seven different messages. Again, the Seven Speaking Thunders seem to function narratively as just one character. Furthermore, the Thunders cannot be considered a major character in Chapter Ten, since they appear only briefly in verses 3 and 4, where they deliver a message that is curiously censored, and immediately so. 

Forgive me, but to make my point I must resort to Seminary-speak in this paragraph. As I already said, the Seven Speaking Thunders function narratively as one — as a singularity. That fact may be intended to point Revelation’s listeners to an underlying ontological/essential reality: Somehow the Seven Speaking Thunders are best understood as one — a unified one. Ontologically (that is, in essence), they may be just one spiritual entity. Like the Seven Spirits of Revelation 1:4 and 4:5, the Seven Speaking Thunders may constitute not seven separate and distinct individuals, but just one single, yet diverse, entity. Indeed, if Chapter Ten is best interpreted using a Trinitarian hermeneutic, as I would argue it ought to be, then the Seven Speaking Thunders may well be one and the same as the Seven Spirits before the Throne — the one Holy Spirit. I am suggesting that the Seven Speaking Thunders may be the same entity as the Seven Spirits before the Throne, also and more commonly known as the Holy Spirit. Please reference in particular Revelation 4:5, where peals of thunder and seven flaming torches are some of the phenomena associated with the Throne of God. 

As for Chapter Ten’s third character, the Mighty Angel stands center stage. And the fourth character, though very, very important, is heard but never seen. That would be the Voice from Heaven. Throughout its eleven verses, Chapter Ten turns John’s attention, and thus the listener’s attention, to these two primary characters, who sometimes act and speak in tandem. Do notice that the Mighty Angel gets most of Chapter Ten’s airtime, by far. Thus the Mighty Angel ought to be considered Chapter Ten’s central character and primary focus.  

Now that the four main characters have been counted, I will move on to my next controversial claim. Here it is: The main character is probably not whom you think he is.  

Many Revelation-readers/listeners will quickly get the identity of one of these characters right, and just as quickly get identity of the other character wrong. The Voice from Heaven must be God, they will decide, and correctly so. As for the Mighty Angel, he is most likely a high-ranking angel, such as an archangel, many will conclude, incorrectly. Sorry, but that’s the wrong answer, albeit entirely understandable. No, the Mighty Angel is not merely a high-ranking angel. He is mighty. The adjective is there for a reason. He is mightier than other messengers, and far greater than other heavenly emissaries. The Mighty Angel is someone mightier than other messengers, and yet someone other than God Almighty. Who could it be?   

Many Revelation interpreters will doubt with my assertions at this point. Some may anticipate where I am going, and disagree with me on this point. They will argue that the Mighty Angel is obviously portrayed as a high-ranking angel. The text clearly says he is an angel, so he must be a heavenly emissary, simply an angel. What else or who else could he be? If not a high-ranking angel or an archangel, what else or who else could the Mighty Angel of Revelation Chapter Ten possibly be?

That is a key question, a crucially important question. Chapter Ten effectively poses that very question to those who are familiar with the Bible. But those who are not well acquainted with Old Testament prophecies will likely make some quick assumptions and even miss the question altogether, because it is implied. The Book of Revelation makes a lot of subtle scriptural references and drops a lot of detailed hints. Key questions and leads are there to be discovered; but they usually require a significant degree of prior biblical knowledge and a substantial measure of theological discernment. The Book of Revelation does this sort of thing very frequently. You gain deeper understanding of the Book of Revelation as you catch the subtle referential hints, which are almost always hidden in plain sight, there in the details. In fact, it may be an accurate statement to claim that no detail whatsoever in the Book of Revelation is extraneous. Every detail given to the listener and provided by the Book of Revelation is there deliberately and intentionally. Such details often require further study. The interpreter will have to reference and re-read Old Testament prophecies. But it will be worthwhile, since the details will help a careful interpreter arrive at a clearer interpretation.

To be blunt, the hints all point to the Mighty Angel being Jesus Christ himself. More specifically, the Mighty Angel is a New Testament cameo of the pre-incarnate, pre-existent Jesus Christ. The Mighty Angel is who Christ Jesus was before he was born as a human being. Throughout the Old Testament, Jesus appears and reappears as a mysterious figure known as the Angel of the Lord. And Revelation Chapter Ten is dropping hints galore that the Mighty Angel is the pre-incarnate Christ. That is indeed the correct interpretation, in spite of how things may initially seem on a superficial, un-referential read.

In particular, two key Old Testament passages are hidden in the details of Revelation Chapter Ten. The first key passage is the opening vision of Ezekiel the exiled priestly-prophet, found in the Book of Ezekiel chapters one and two. The second key passage is the concluding vision of Daniel the exiled statesman-prophet, found in the Book of Daniel chapters ten, eleven, and twelve. If a reader/listener compares Revelation Chapter Ten to the opening chapters of Ezekiel and the closing chapters of Daniel, the detailed references are overwhelmingly obvious.

In both the opening of Ezekiel and the closing of Daniel, a Mysterious Figure appears. Although the Mysterious Figure seems like he might well be God himself, the two passages leave the  identity of the Mysterious Figure something of a mystery, because unlike God, he is described as visible and likened in form to a human being, a man. So if he is not exactly God, who is the Mysterious Figure? Is he a variation or manifestation of God, or an angelic proxy, or what? Revelation Chapter Ten points the discerning listener directly to both prophetic passages, and links the Mighty Angel to the Mysterious Figure therein, leaving the distinct impression that the Mighty Angel is one and the same as the Mysterious Figure in both passages. 

Therefore, at least three claims can be made. First, the Mysterious Figure in Ezekiel and Daniel is, at very least, God-like in position, appearance, and glory. Second, the Mysterious Figure in Ezekiel and Daniel personally and authoritatively delivers divine messages and interpretations to the respective prophets. Third, Revelation Chapter Ten ties or even fuses these two Mysterious Figures together into one. In Chapter Ten, the equation is not one plus one, but one times one. This is just one individual. The Mysterious Figure in the opening chapters of Ezekiel is one and the same as the Mysterious Figure in the closing chapters of Daniel; that is what Revelation Ten portrays in the person of the Mighty Angel.  

So if the Mysterious Figure of Ezekiel, Daniel, and Revelation is the same singular being throughout, who is he? If your inclination is to say that he is an angel of some sort, I would caution you with the observation that he is enthroned in glory among the cherubim in Ezekiel (see also Ezekiel 10:20). Enthroned in glory, like God and as God. Among the cherubim, like the mercy seat of the ark of the covenant, where the presence of God resided. However, if your inclination is to say that he is simply God, I would ask you, How is it that he appears visibly in the likeness of a man in both Ezekiel and Daniel? How is it the prophets can see anyone at all, since God is invisible, and since no one can see God and live (see Exodus 33:20, John 1:18, and 1 Timothy 6:16)?

This individual defies easy categorization because he actually fulfills all three. He is wholly divine. But sometimes he takes the role of a heavenly angel/messenger in order to appear to human beings. But then he went an additional condescending step and even assumed full humanity in the incarnation. He became a man for our sake. Only one individual in history fits all three categorizations: Jesus Christ. Therefore, especially when its two primary Old Testament prophetic references are taken into account, Chapter Ten of Revelation pushes a trinitarian portrait of God, the whole way through. The Voice from Heaven is God the Father. The Seven Speaking Thunders are the Holy Spirit. And the Mighty Angel is Jesus Christ. 

But I have not covered everything in Chapter Ten yet. There are two big remaining narrative issues from Chapter Ten that need to be addressed. There is a vow made by the Mighty Angel. And there is an edible scroll given by the Mighty Angel.