THE BOOK OF THE “STRONG ANGEL”

PMW 2018-056 by Kenneth L. Gentry, Jr.

In my last blog article I argued that the strong angel in Rev 10 is Christ. He appears several times in Revelation by means of angelomorphism. In this article I will focus on the open book in his hand.

The strong angel (Christ) of Rev. 10 comes down out of heaven holding a little book which was open: “He had in his hand a little book which was open” (Rev 10:2a). Commentators have long debated the identity of this “little book” (biblaridion) and its relationship to the “book” (biblion) of chapter 5. Though many scholars distinguish the two, a significant number hold that the little book in Revelation 10 the scroll taken by the Lamb in Rev. 5.

I believe that the two books of Revelation 5 and 10 are the same. This is significant because the book in Revelation 5 is God’s divorce decree against Israel. Now that decree is fully opened against her. I believe these two books are to be identified for the following reasons:

(1) Revelation’s flow suggests it: the earlier heavenly scenes present the “book” (Rev 5) and only gradually unseal it (Rev 6-8). It would now properly be open at this juncture. Its being open is mentioned twice (10:2, 8), apparently for emphasis.

Blessed Is He SMALL (Larry Ball)


Blessed Is He Who Reads: A Primer on the Book of Revelation
By Larry E. Ball

A basic survey of Revelation from the preterist perspective.
It sees John as focusing on the destruction of Jerusalem and the temple in AD 70.

For more Christian studies see: www.KennethGentry.com


(2) Previously, in heaven Christ alone could take the book to open it (5:3-8); here Christ descends from heaven holding it open and in his hand (10:2). Thus, in both chapters Christ is in control of the heavenly book(s). In fact, the last time we see it he has it in his hand (5:7-8; 6:1, 3, 5, 7, 9; 8:1).

(3) Both chapters paint their scenery with the same images: a “strong angel” who cries out loudly (5:2; 10:2), a “lion” (5:5; 10:3); the prominent taking of the book from the heavenly hand (5:7; 10:8-9); and references to heaven, earth, and sea (5:13a; 10:6b) and to God’s eternality (5:13b; 10:6a). This strongly links the two passage.

(4) Both passages make obvious allusion to the narrative in Ezekiel 2–3. Rev 5:1 describes the scroll as written inside and on the back, as does Eze. 2:10, which is unusual for scrolls are not usually written on the backside. Rev. 10:19 John is commanded to eat the scroll which will taste like honey (3:1) and which contains a bitter message for Israel.

By bringing the book of Revelation 5 back into view, we learn of the theological consequences of the opening of that book, i.e., the redemptive-historical results of the judgments upon Israel. In the preceding context John notes that Israel does “not repent” under God’s judgments after the book had already been unsealed (8:1; 9:21-10:1). Nevertheless, the larger purpose of God is not thereby thwarted. As Revelation will ultimately demonstrate, John agrees with Paul: “I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous” (Ro 11:11).


The Early Date of Revelation and the End Times: An Amillennial Partial Preterist Perspective
By Robert Hillegonds

This book presents a strong, contemporary case in support of the early dating of Revelation. He builds on Before Jerusalem Fell and brings additional arguments to bear.

See more study materials at: www.KennethGentry.com


We will discover in the following verses in this chapter and in later chapters (chs. 20-22) that the devastation of Israel in A.D. 70 leads to the full, permanent, and final inclusion of the Gentiles into the kingdom of God. With this judgmental affirmation the debates of Acts 11, 15, and Galatians are dramatically and resoundingly resolved forever: the Gentiles are now numbered among the people of God and are not subject to old covenant ceremonial strictures.


JESUS, MATTHEW, AND OLIVET
I am currently researching a commentary on Matthew 21–25, the literary context of the Olivet Discourse from Matthew’s perspective. My research will demonstrate that Matthew’s presentation demands that the Olivet Discourse refer to AD 70 (Matt. 24:3–35) as an event that anticipates the Final Judgment at the Second Advent (Matt. 24:36–25:46). This will explode the myth that Jesus was a Jewish sage focusing only on Israel. The commentary will be about 250 pages in length.

If you would like to support me in my research, I invite you to consider giving a tax-deductible contribution to my research and writing ministry: GoodBirth Ministries. Your help is much appreciated!


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