Angels

The Message of the Second Angel – Revelation 14:8

For the first time in Revelation, the kingdom of the beast is identified as “Babylon the Great.”  As with the message of the first angel, this second angel announces Babylon has (already) fallen although the judgment on Babylon is not narrated until Revelation18:1-19:10. What does John mean by “Babylon the Great”?

Great Whore rides the beast

There are some commentators who take John’s reference to Babylon literally. Robert Thomas, for example, thinks “Babylon the Great” alludes to Daniel 4:30 and considers this verse to prophesy a central role for the city of Babylon in world affairs (Revelation 8-22, 207). Ironically, such overly literal interpretations of Revelation 14:8 must take predictions that Babylon will fall and never be rebuilt as non-literal (Isa13:19-22; Jer 50:39-40).

Since Babylon was not the capitol of a major empire at the end of the first century and the region was not particularly important for world affairs until recently, older interpreters usually found an allusion to the Roman Catholic church here, but this reflects an older, historicist view of Revelation and is (mostly) abandoned today.

Others consider Babylon as a reference to Jerusalem. In Four Views on Revelation, Ken Gentry argued Babylon is an allusion to Jerusalem as part of his thesis Revelation was written prior to A.D. 70 as a prophecy of the fall of Jerusalem. Bruce Chilton thinks the whore of Babylon represents “Apostate Jerusalem is the Harlot-city” and the fall of Jerusalem is “Israel’s final excommunication” (Days of Vengeance, 443). In his recent ITC commentary on Revelation, Peter J. Leithart states “Jerusalem is the only first-century city that fits the description of a πόρνη, a harlot city given to πορνεία. A harlot is a city that has turned from Yahweh” (172).

The majority of scholars consider Babylon the Great as an allusion to Rome. This is clear in 1 Peter 5:13, where Peter, living in Rome, greets his readers but says that he is in Babylon. Peter may be drawing a parallel between his “exile in Rome” and the Babylonian exile.

After the first century, the identification of Rome and Babylon was common in Jewish apocalyptic literature as well as Christian writings. In the fifth Sibylline Oracle, Nero’s flight from Rome is a flight from Babylon (this is probably an allusion to the return of Nero myth): “He will flee from Babylon, a terrible and shameless prince whom all mortals and noble men despise” (5.143) and in 5.434 the oracle declares “Woe to you, Babylon, of golden throne and golden sandal.” A few lines later it predicts the Parthians will terrify the “impious race of Babylonians” (5.440). These are all clear allusions to Rome. David Aune draws a parallel to the Dead Sea Scrolls which refer to Rome as the Kittim.

The parallels between Babylon and Rome are obvious. A Jewish writer would see both world empires arrogant and opposed to God; both empires destroyed Jerusalem (in 586 B.C. and A.D. 70). Dating Revelation to the end of the first century, both empires demanded worship as a sign of loyalty (cf. Daniel 3, 6 and the Imperial Cult). John calls the enemy Babylon several more times in Revelation (16:19, 17:5-6; 18:2, 10, 21). By Revelation 19:10 is seems clear he has Rome in mind.

The prediction that Rome had (already) fallen would have been laughable in the first century. Rome had endured for centuries by the time John wrote Revelation and would last for several hundred more, even if its glory was in decline. However, there were predictions of the fall of Rome in the first century, such as the Oracles of Hystaspes which predicted Rome would fall to powers from the east, but 6,000 years in the future (Aune 2:831). This work is only known through the third century A.D. writer Lactantius (Div. Inst. 7.15.11) so it is not particularly relevant for the end of the first century.

Revelation 14:8 describes Babylon the Great made the nations drink “the wine of the passion of her sexual immorality.” John just hints at what the maddening wine is here, he will expand in this in Revelation 17.

The Message of the First Angel – Revelation 14:6-7

Revelation 14:6-13 three angels who appear in mid-heaven to announce the judgment on the kingdom of the beast is near.

angels of death Durer

Each of the three angels in this section are called “another angel,” despite there being no first angel in the series.  In 14:8 the next angel is called the second; in 14:9 the angel is the third. In Revelation 8:3 there was an eagle who announced the beginning of three woes. Similar to this angle, that eagle was flying in the mid- heaven, but it was not clear in that context the eagle was an angel. Although there is no text variant, some scholars suggest “another angel” (ἄλλον ἄγγελον) ought to read “another eagle” (ἄλλον ἀετόν).  Both the eagle (8:3) and the angel (14:6) proclaim their message to the inhabitants of the earth. But the eagle announces three woes, this angel is announcing “good news” (εὐαγγέλιον).

Despite the angel is in the air, there is no implication the angel as wings. The verb (πέτομαι) is associated with the flight of birds and insects in classical Greek, but also with running or moving quickly (BrillDAG). The angel is located in the midpoint of the sky, “midair” (NIV; μεσουράνημα), hence the ESV translation “directly overhead.”

The angel has an “eternal gospel to preach” to everyone on earth. Other than Romans 1:1, this is the only place in the New Testament where the word Gospel does not appear with the article, suggesting this is not the good news of the death and resurrection of Jesus (Aune 2:825). This announcement of good news may allude to Isaiah 40:9-10 and/or 52:7-9. In both cases someone is on a mountain top and announcing good news and in both cases the good news is the salvation of Jerusalem and Zion. In the context of Isaiah 40-55, the good news of Zion’s salvation is the defeat of Babylon and the destruction of her gods (Isa 46). The next angel in Revelation 14:8 announces the fall of Babylon the great.

The angel proclaims good news to all the people of the earth and the message is simple: the day of God’s judgment has come, therefore they ought to “fear God and give him glory.” Most commentators see an allusion to Deuteronomy 10:12-15 or other similar passages. God requires all people to fear him and walk in all his ways (cf. Prov 8:13).

This announcement implies the day of judgment has already come. If this is so, is it too late to glorify God? The aorist verb “has come” may be a proleptic aorist, or an aorist of assurance (Aune, Revelation, 2:828). John often expresses the nearness of God’s judgment by declaring the time “has come.” A similar statement is made in Revelation 6:17 and 11:8 and will appear again in 18:10.

Another option the command to fear God and give him glory does not mean the ones do so are will be saved from the coming judgment. If they have taken the mark of the beast, then they are under God’s judgment. Even those under the judgment must acknowledge that God is worthy of glory. This is similar to Philippians 2:10-11, every knee will bow and acknowledge that Jesus the Messiah is Lord.

The angel concludes by declaring God is the creator. Similar to Paul’s preaching in Acts 14:15-16 and 17:24, the announcement to all peoples of the earth to fear God is based on his status as the creator of everything (cf., Romans 1:18-23).

Who is the Angel with the Incense from the Altar of God? – Revelation 8:3-5

In Revelation 8, an angel takes the censer of incense and hurls it to the earth in anticipation of the judgments about to be revealed. What is thrown to the earth, the fire from the altar or the censer?  Grammatically, there are three verbs, the angel took the censer, filled it, and threw to the earth.  There is no explicit object to the verb threw.

The object of the verb “throw” could be the fire which is scooped up into the censer, or the fire itself. If the fire is the object thrown to the earth, then the background is the daily sacrifice. Exodus 30:8 indicates incense was burned at the evening sacrifice and Ezra 9:5-15 associated prayer with the burning of incense at the evening sacrifice.

In the first or second century AD text 4 Baruch (Paraleipomena Jeremiou, “Things omitted from Jeremiah”), Jeremiah concludes a ten-day series of sacrifices by calling out to God with a sacrifice and the “fragrant odor of incense.”  In his prayer he calls on Michael the Archangel to open the gates for the righteous. Revelation 8:4 says an angel took the incense and smoke from the hand of God. Although it is not clear from Revelation 8 who this angel is, both Jewish and Christian readers would identify Michael as the angel who stands before the Lord (Aune 2:515).

4 Baruch 9:1-4  And those who were with Jeremiah continued for nine days rejoicing and offering up sacrifices for the people. But on the tenth (day) Jeremiah alone offered up a sacrifice. And he prayed a prayer, saying, “Holy, holy, holy, incense of the living trees, true light that enlightens me until I am taken up to you; for your mercy I plead, for the sweet voice of the two seraphim I plead, for another fragrant odor of incense.

Throwing fire down to the earth may be an allusion to Ezekiel 10:2. In Ezekiel, a man dressed in linen takes coals from the altar and flings them over the city of Jerusalem as a sign of judgment. When this is done, a number of apocalyptic images appear, thunder lightning and an earthquake. All of these resonate with Revelation 8:3-5.

If it is the censer which is hurled to the earth, then the background for the image may be the daily worship in the temple. As far as I know, Massyngberde Ford was the first to suggest this (Revelation, 136), I encountered the suggestion through Jon Paulien (Decoding Revelation’s Trumpets, 314).

In the Mishnah tractate Tamid 5:4-6, when the censer was cast down, it made such a loud sound that it was a signal for three things to happen, the first two are worship, the third is that a priest go to the eastern gate to begin dealing with those who need to deal with personal uncleanliness.

Tamid 5:5-6. A. He who won [the right to the ashes with] the firepan took the silver firepan and went up to the top of the altar and cleared away the cinders in either side and scooped up [ashes with the firepan]. B. He came down and emptied them out into that [firepan] of gold. C. About a qab of cinders scattered from it, and he swept them out into the water channel. D. And on the Sabbath, he covered over them with a psykter. E. And a psykter was a large utensil, holding a letekh, and two chains were on it, one with which he pulled to lower it, and one with which it was held firm from above, so that it should not roll. F. And three purposes did it serve: (1) they turn it over on top of cinders; and (2) on a creeping thing on the Sabbath; and (3) they lower the ashes from on the altar with it. 5:6  A. [When] they reached the area between the porch and the altar, one man took the shovel and tosses it between the porch and the altar. B. No one in Jerusalem hears the voice of his fellow on account of the noise of the shovel. C. And three purposes did it serve: (1) a priest who hears its sound knows that his brethren the priests enter in to prostrate themselves, and he then runs and comes along; (2)  and a son of a Levite who hears its noise knows that his brethren, the Levites, enter to say their song, and he then runs and comes along; (3)  and the head of the priestly watch then had the unclean people stand at the eastern gate.

The censer caused catastrophic events to happen. These disturbances are often associated with a theophany, primarily when God reveals himself at Sinai. Richard Bauckham considers the section a conscious reference to the Exodus events, especially given the potential parallels between the plagues and the trumpets (Exod 19:16-18; Ps 68:8; Isa 64:3).

That these apocalyptic phenomenon are all associated with the theophany at Mount Sinai is perhaps a hint at the background for the seven trumpets with follow immediately after this in Revelation. The imagery used for the seven trumpets draw on the plagues on Egypt.

Who Are the Seven Angels in Revelation 8:2?

Revelation 8 introduce seven angels who will sound their trumpets in Revelation 8-9. After the seventh seal is opened, John sees these seven angels who stand before God. “Standing before” someone is an idiomatic expression for serving, so this could be translated as “served” the Lord. According to Jewish tradition the angels must be standing because they did not have knees. This is based on Ezekiel 1:7 (cherubim with straight legs).

The Seven Angels

Revelation 8:2 does not identify them. Are these the “seven archangels who occupy a very particular role in the angelic hierarchy,” as David Aune suggests? (2:509). On the other hand, Beale finds it “tempting to identify them with the seven guardian angels of the seven churches” (Beale 454). John may have intended these seven angels standing before God to be the seven spirits which were before the throne of God in Revelation 1:4 and 4:5.

Other Second Temple Period literature refer to seven archangels, Michael and Gabriel being among them. For example, in Tobit 12:15, the angel Raphael says, “I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One” (RSV). The tradition of seven archangels is present in the apocryphal book of Tobit. In Testament of Levi 8, Levi sees seven men clothed in white who prepare him to be a priest.

In 1 Enoch 20, the Greek text has seven angels: Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, and Remeiel (missing in the Ethiopic text, see OTP 1:23–24).

  • Suruʾel, one of the holy angels—for (he is) of eternity and of trembling.
  • Raphael, one of the holy angels, for (he is) of the spirits of man.
  • Raguel, one of the holy angels who take vengeance for the world and for the luminaries.
  • Michael, one of the holy angels, for (he is) obedient in his benevolence over the people and the nations.
  • Saraqaʾel, one of the holy angels who are (set) over the spirits of mankind who sin in the spirit. 7
  • Gabriel, one of the holy angels who oversee the garden of Eden, and the serpents, and the cherubim.

3 Enoch 17 says “There are seven great, beautiful, wonderful, and honored princes who are in charge of the seven heavens. They are, Michael, Gabriel, Šatqiʾel, Šaḥaqiʾel, Baradiʾel, Baraqiʾel, and Sidriʾel.:

However, in Revelation 8:2 the angels are not named nor are them described as special in any way except they are given the honor of announcing the judgements by blowing on trumpets. There is another series of angels in Revelation 15-16 as the final seven bowl judgements are poured out on the earth.

Who is the Angel in Daniel 10?

Daniel 10 is a prologue to the apocalyptic history beginning in 11:2. Like Daniel 9, the chapter begins with Daniel’s concern about the end of captivity. From Daniel’s perspective, the seventy years appear to be over. All the Jewish exiles should be able to return to Jerusalem, but only a few are taking advantage of Cyrus’s decree. Daniel, therefore, turns to the Lord in prayer for his people, asking God when the final vindication of Israel will finally begin. Who is the angel in Daniel 10?

Angel of Fire

This vision is dated to the third year of Cyrus, King of Persia, likely 537 B.C. This third year could refer to Cyrus as king over the Persian Empire or only to when he conquered the Babylonians. If the latter is the case, then this final vision of Daniel is in his seventieth year of service. The year 537 B.C. is after the first of the Jews began to return to Jerusalem, perhaps the reason for Daniel’s fasting and prayer. Daniel may have sought the Lord on behalf of those who were working in Jerusalem.

Daniel says he was fasting and mourning (10:2-3). This could be a “bread and water” fast since the text says he ate no choice food or wine, nor did he use lotions. Oils and lotions were a luxury and a sign of joy and happiness (Ps 45:7). They would have been inappropriate during a fast.

What was the purpose of his fasting? Some suggest Daniel was upset the work in Jerusalem was going slowly. Others suggest he was still perplexed over the previous vision and was seeking the Lord for a clarification of the visions in Daniel 8 and 9. This fast begins before Passover and continues ten days beyond. During this period, the Jews typically reflect on the Exodus; perhaps Daniel is looking forward to a new Exodus from Babylon back to Jerusalem.

However, fasting is associated with visions in the apocalyptic literature. Reflecting of the fall of Jerusalem, Jeremiah and Baruch fast for seven days (2 Baruch 9:2). In 4 Ezra the prophet fasts before visions in response to the command of the angel Uriel (4 Ezra 5:20). In the Greek Apocalypse of Ezra 1:5, Michael the archangel commands Ezra to “lay aside bread for seventy weeks,” and he claims to fast “twice sixty weeks.” After a 120-week fast, Ezra has a series of visionary experiences. In the New Testament, Peter has a vision after a short fast (Acts 10:10). Daniel’s fast may be significant because one of the many things Antiochus does is forbid the Jewish fast day (1 Macc 1:39).

In his vision, Daniel sees a “man” dressed in linen, a common outfit for an angel in Scripture (Ezek 9:2 and 10). White linen is considered ritually pure, a priestly garment (Lev. 16:4). This would be a bleached or brilliantly white garment. This form of a man wears a sash of gold, a common symbol of wealth in the Ancient Near East. His body is like chrysolite and his face is like lightning, literally, has the appearance of lightning. His eyes are like flaming torches, again, bright light, glowing, radiant, emphasis on the burning (Ezek 1:4). The man’s arms and legs are like polished bronze (Ezek 1:7).  His voice was like the sound of a multitude.  A huge, noisy crowd, overwhelming, incomprehensible.

There are similar angelic beings in apocalyptic literature. For example, in the Apocalypse of Abraham 11:1-3:

And I stood up and saw him who had taken my right hand and set me on my feet. The appearance of his body was like sapphire, and the aspect of his face was like chrysolite, and the hair of his head like snow. And a kidaris [royal tiara worn by Persian kings] was on his head, its look that of a rainbow, and the clothing of his garments (was) purple; and a golden staff (was) in his right hand.

Similar features appear in the description of angelic beings in 3 Enoch 35:2. [For more on angels in 3 Enoch, see this post.]

Every angel is as the Great Sea in height, and the appearance of their faces is like lightning; their eyes are like torches of fire; their arms and feet look like burnished bronze, and the roar of their voices when they speak is as the sound of a multitude.

In the Apocalypse of Zephaniah, the prophet encounters an angel he believes is the Lord himself. The angel identifies himself as Eremiel, an angel in charge of the abyss and Hades where “all of the souls are imprisoned from the end of the Flood.”

I saw a great angel standing before me with his face shining like the rays of the sun in its glory since his face is like that which is perfected in its glory. And he was girded as if a golden girdle were upon his breast. His feet were like bronze which is melted in a fire

Who is this angelic being in Daniel 10? Because of the glory associated with the appearance of the man, it is assumed at the very least, Daniel saw an angel of some kind similar to these later apocalyptic texts. A common suggestion is that this is the same angel Daniel met in chapter 9, Gabriel. But some have suggested this is a theophany similar to Ezekiel seeing God’s glory in his inaugural vision. There are many parallels between these two visions. There is also a remarkable similarity between this passage and the description of Christ in Revelation 1. Many Christian commentators, especially the early church, identified this being as the pre-incarnate Jesus Christ.

However, if this being is the same one who speaks in 10:10-14, then it has been hindered by the “prince of Persia” and needs Michael’s assistance. This being was sent by God with the answer to Daniel’s prayer, making it unlikely to be God himself. One solution is that the vision in 10:1-9 differs from the angelic being who speaks in 10:10.

Whatever the case, Daniel’s final vision begins with a powerful angelic being. He is overwhelmed by this vision and falls into a deep sleep before the angel reveals “what is inscribed in the book of truth.”