Introduction

Scriptural perspectives on the subject of Adventist eschatology remains importantly crucial. This paper explores the angelou autou motif in the book of Revelation and its signals of the end. First, it looks at the biblical overview on the subject of angel and eschatology. Next, the angel in Revelation and signals of the end, is explored. The final section looks at how John’s usage of the angelou autou motif is informative on Christians’ and especially Adventists’ perspective on the subject of eschatology.

In his book, Eschatology in the Old Testament, Donald E. Gowan states that “‘eschatology’ is scarcely a household word,” rather, “a highly eschatological, if not apocalyptic, mind set which characterizes both Western society and Christian scholarship.”¹ The above work surveys the prevalence of the theme in OT, and strongly asserts to the ‘Jerusalem-Zion-temple’ motif as central to OT eschatology.²

Gowan’s postulation of the ‘Jerusalem-Zion-temple’ as the major eschatological motif in both Zechariah and Ezekiel is especially important for our observation of possible relation of angel to the subject of eschatology.³ That such relations can be ascertained and supported by the above texts is worth probing.⁴

Gowan’s survey reveals that the “Zion of the future as a major theme” occurs eight times in Zechariah, and ten times in Ezekiel.⁵ That half of these references is set in contexts where occurrences of angels can also be observed is worth noting. For example, of the eight references in Zechariah, three occurs in the first half of the book, and in relation to the interpreting Angel,⁶ while the fourth occurs in relation to the “angel of the LORD” (12:8), and the fifth one in relation to the “all the saints” (14:5).⁷

Similarly, of the ten references in Ezekiel, five are set in the context of the Being who escorts the prophet Ezekiel, and measures the temple.⁸ Note that the Being described as שִׁאי ‘a man’,⁹ displays supernatural gloss, “whose appearance shone like bronze, with a linen cord and a measuring rod” (40:3 NIV).¹⁰

Likewise, given its similarity in genre to the above works, Daniel’s reference to the ‘ideal city’ (Dan 9.2, 24-26), is also set in the context of a revealing angel.¹¹ That both Zechariah and Ezekiel, as well as Daniel should portray references to angels and along eschatological motifs has been therefore worth observing.

Nonetheless, it is also worth probing as to whether the association of angel to the ‘zion-temple’ motif is evidently eschatological. In his review of Gowan’s work, and positing of the centre of OT eschatology, W. Sibley Towner argues that to see the ‘zion-temple’ motif as the only theme, and “that it also permeates all other Old Testament thought about the future to the point of being the central theme of that literature seem to me to be more of an assertion than a proven fact.”¹²

That the exclusive assertion to the ‘zion-temple’ theme can no longer holds, and OT eschatology can be inclusive of other themes, is now worth probing. Here, two points emerges from the above observations on the ‘zion-temple’ theme and angel. First, that the angel’s relation to the messianic theme seem evidently eschatological.¹³ The usages in Zechariah 3 and 12, for example, are clearly messianic and eschatological.¹⁴ Second, that usages of angel in the above texts are also seen in the context of God’s overall covenanting with His people.¹⁵ For example, the usages in Ezekiel 40-48, and Daniel 9 have apocalyptic-eschatological-covenant contexts and themes.

The above overview has shown that, first, angels’ usages in these OT prophets (Daniel, Ezekiel and Zechariah) can be ascertained as eschatological. Accordingly, given their observed relations to the ‘Zion-temple’ theme, seen as central to OT eschatology, that their signals of the end along such theme can be expected.¹⁶ Second, angels are also seen in and along messianic themes, and third, that angels assisted the prophet give signals of God’s covenant dealings with His people.

Biblical Overview on Angels and Eschatological Signals

Moreover, the paper now turns to explore other biblical usages on angels and to see if the above conclusions can also be attested from these other usages and relations. This general survey will have two main foci in the OT. First, that of the angel’s relation and signal of God’s covenant-messianic themes, and second, the angel’s relations and signals through other OT prophets. In the NT, focus will be in the Gospels, Acts and the Epistles.

Angel Relations and Signals of Covenant-Messianic Themes in OT

This section begins with the Patriarchs, then Moses and finally David. The angel’s relations and signals with/to the Patriarchs focuses on Abraham-Isaac, and Jacob.

There are three references to angel depicting relations and signals of the covenant-messianic theme in the Abraham-Isaac story. First, the angel confronts Hagar, “The angel of the Lord met Hagar…and said, ‘Hagar, slave of Sarai where have you come from and where are you going?’” (Gen 16:7, 8 TEV). It is worth noting the previous chapter, and God’s covenant demo with Abraham. “When the sun had set and it was dark, a smoking pot and a flaming torch suddenly appeared and passed between the pierces of the animals. Then and there the LORD made a covenant with Abram” (Gen 15:17-18 TEV).¹⁷

The second reference to angel in relation to signals of covenant and messiah is evident in God’s second showpiece of His covenant dealing with Abraham (Gen 22).¹⁸ Here, the word angel occurs two times, and as the ‘angel of the LORD.’¹⁹ In the first usage (verse 11), the angel signals to Abraham, while in the second (verse 15), he reiterates the covenant, “The angel of the LORD called unto Abraham out of heaven the second time, and said, ‘By myself have I sworn, saith the LORD, … that in blessing I will richly bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and they seed shall possess the gate of his enemies” (vv.15-17). The reiteration of the covenant is important in light of the first time the angel of the LORD appeared in relation to the covenant.²⁰ Likewise, now in relation to God testing, and him (Abraham) passing the test, the angel’s reappearance and the reiteration of the covenant blessing is also significant.

Finally, the third reference on angel and covenant is seen both in the oath and instruction Abraham gives to his most trusted servant concerning the securing of a wife for Isaac, and concerns for covenant continuity and purity of the promised seed. “The LORD, the God of heaven, who took me from my father’s house and from the land of my birth, and who spoke to me and swore to me, ‘To your offspring I will give this land’, he will send his angel before you, and you shall take a wife for my son” (Gen 24:7 TEV).²¹

Similarly, in relation to Jacob, there are two important references of angel depicting relations and signals of the covenant-messianic theme. The first is seen in Jacob’s dream of angels and the LORD speech to him (28:12-15). While the usage on angel here is in the plural, reference to the same promise, now repeated to Jacob, “all peoples on earth will be blessed through you and your offspring” (v.14b NIV), as well as the voice of Yahweh, makes it comparable to the Abraham-Isaac usage cited above.

The second usage is to be seen in Jacob wrestling with the Angel (32:24-30). While the usage here only mentions the person as a man (v.24), the ‘man’s speech to Jacob attest to his supernatural being, “Your name will no longer be Jacob. You have struggled with God and with men, and you have won; so your name will be Israel” (v.28 TEV). That, Jacob’s encounter with the angel is echoed by a later prophet heightens its covenant significance (see Hos 12:4).

The final usage on angel can be seen in Jacob’s final blessing to his children (Gen 48-49). Jacob’s reiteration of God’s promised ‘Seed’ (Gen 48:3, 4), his proclamation of “until Shiloh comes” (49:10),²² and his reference to “the Angel who has delivered me from all harm” (48:16),²³ also show elements of covenant-messianic themes.

The above shows a number of important points where the angel’s signals have been observed. First, the angel appeared in the Abraham’s household and gave signals of covenant failure - rebukes and instructions on amends (Gen 16). Second, the angel gave signals and reiterations of the covenant after Abraham passed God’s covenant testing (Gen 22). Third, the angel gave signals to the servant in his search, and preparation for the pure and true bride of the heir of the covenant, Isaac and Rebekah (Gen 24). And lastly, usages in relation to Jacob can also be ascertained as covenant-messianic signals.

The angel and covenant-messianic theme in the Moses-Exodus story is first seen in the ‘burning-bush’ signal and call of Moses (Exod 3:2ff).²⁴ That this usage is related to the covenant-messianic theme is evident in its immediate contexts. “Their cry went up to God, who heard their groaning and remembered his covenant with Abraham, Isaac, and Jacob” (Exod 2:23-24 TEV). The proceeding dialogue between God and Moses is replete in covenant-messianic language (Exod 3:4, 7-10 passim).²⁵

In the Moses-Israel encounter with God at Sinai, a number of usages on angel are also worth noting. First, the reference to angel (Exod 23:20-23), juxtaposed between the given laws (Exod 19-23:19), and Israel’s response (Exod 24), heightens the angel’s relational and functional role towards the covenant.²⁶ Second, angel mentioned as the divine escort, “I am going to send an angel in front of you, to guard you on the way and to bring you to the place that I have prepared,” also alludes to the covenant theme.²⁷ Third, the references to angel in the context of Israel’s worship of the Golden calf and Moses’ mediation are also worth noting.²⁸ Here, the occurrence of angel in this context of Israel’s first covenant failure and God’s response is significant.²⁹

Likewise, angel is mentioned in the context of covenant judgement. “When the day comes for punishment, I will punish them for their sin.”(32:34b; cf. 23:21-22). Here, the Angel’s relation to Israel as guide-guardian and disciplinarian suggests seeing the angel as signalling of covenant guidance, protection, and judgment.³⁰

In addition to the above usages and references to angel as a divine and personal being, mention need also be made of a usage that is figurative and symbolical. This is seen in God’s instructing Moses of the pattern and design of the central piece of furniture in the Sanctuary. “Make two winged creatures of hammered gold, one for each end of the lid. Make them so that they form one piece with the lid. The winged creatures are to face each other across the lid, and their outspread wings are to cover it” (Exod 25:18-20 TEV).³¹ That the design of the Ark was clearly to depict covenantal meaning and significance is evident. “I will meet you there, and from above the lid between the two winged creatures, I will give you all my laws for the people of Israel” (v.22 TEV). Thus, the usage of the angel figure positioned at the centre of the Sanctuary was intended to display and signal divine presence, promise and providence – covenant themes.³²

The above observations on the angel relations and signals in the Moses-Exodus-Sinai accounts have been fruitful. The angel signalled the call of Moses, as well as Israel’s exodus from Egypt. The angel’s role to accompany and continually signal Israel’s journey to the Promised Land is seen as covenantal. And in its Sanctuary context, the angel taking on figurative-structural functions, and signals covenant meanings. The forthcoming observations in relation to King David should also shed light on the subject.

There are two sets of usages on angel in the accounts on King David that should also shed light on the subject of covenant-messianic theme and eschatology. First, David is described as ‘an angel of God’ in a number of usages. The first is by a Philistine king, “Achish answered, ‘I know that you have been as pleasing in my eyes as an angel of God’” (1 Sam 29:9 NIV). That this usage can be appreciated in its covenant-messianic meaning is only plausible given that David was the anointed king (1 Sam 16:12, 13), yet now a fugitive.³³ Hence, the next two related usages where he will also be described as ‘angel of God’ are both during his reign as king over all Israel.³⁴

The second usage is that of the destroying Angel and David’s intercession for his people. That the same narrative occurs in both 2 Samuel 24 and 1 Chronicles 21 has interested scholarly discussions. Paul Evans’ work is being one more of such attempts at probing into these similar accounts; moreover, its attested views on the theological intents of the Chronicles is insightful.³⁵ Nonetheless, the theme of covenant-messiah in these narratives is especially evident in two undertakings by King David. The first is his act of intercession for his plague-ridden subjects, the people. “When David saw the angel who was striking down the people, he said to the Lord, ‘I have sinned; I, the shepherd, have done wrong. These are but sheep. What have they done? Let your hand fall on me and my family’” (2 Sam 24:17 NIV; cf. 1 Chr 21:8).

The second important act is his pledge to make preparations for the building of the new temple. That this act of commitment to build the temple is now initiated by the angel and signals of covenant crisis is worth noting. “So David bought the threshing floor and the oxen and paid fifty shekels of silver for them. David built an altar to the Lord there and sacrificed burnt offerings and fellowship offerings. Then the Lord answered his prayer in behalf of the land, and the plague on Israel was stopped” (2 Sam 24:24-25 NIV; 1 Chr 21:28-30). Accordingly, David’s purchased of the threshing floor of Araunah, located on Mount Moriah, can be viewed as his initial act towards securing a site for the temple.³⁶

Finally, David’s final speech on the need and preparation for the building of the temple (1 Chr 22:1-19), expresses both commitment and covenant confidence (vv.8-10, 12-13). Moreover, it is in his final words and reference to the Ark of the Covenant that the covenant-messianic theme is again attested and affirmed. “Begin to build the sanctuary of the Lord God, so that you may bring the ark of the covenant of the Lord and the sacred articles belonging to God into the temple that will be built for the Name of the Lord” (1 Chr 22:19 NIV).

In conclusion, the above usages in relation to King David points to: (1) The description given of David ‘as an angel of God” is plausible and messianic, (2) The angel’s role as giving signals and executor of covenant judgment is also evident, and (3) David’s mediatory role connects the covenant-messianic theme to that of the ‘zion-temple’ theme.

Angel Relations and Signals of Eschatological Themes and OT Prophets

This section now looks at the Angel’s relation and signals of covenant-messianic themes in the OT prophets. Whereas, such observation has been on Daniel, Ezekiel and Zechariah, the focus here is only on the Non-writing prophet [NWP] Elijah, and the two Writing prophets works [WP], Isaiah, and Hosea.³⁷

Angel and a Non Writing Prophet [NWP]: Elijah

There are three usages on angel seen in relation to Prophet Elijah. In the first usage, the angel provides food, special encouragement, and specific instruction to the prophet (1 Kgs 19:5-7). “And the angel of the LORD came again the second time, and touched him, and said, “Arise and eat; because the journey is too great for thee” (v.7).

The context is important to note: “Then Jezebel sent a messenger unto Elijah, saying, ‘So let the gods do to me, and more also, if I make not thy life as the life of one them by tomorrow about this time.’ And when he saw that, he arose and went for his life” (vv.2-3a). It is also worth noting references to the covenant theme. “I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thy altars, and slain thy prophets with the sword” (vv.10, 14). Likewise, reference to the messianic theme can also be seen in Elijah’s response to instruction, and action of anointing Elisah, as prophet.³⁸

The second usage is seen in Prophet Elijah’s confronting of the King of Israel and pronouncing God’s rebukes and judgment (2 Kgs 2:3, 15). Note the angel’s active role in commissioning, instructing, and directing Elijah in this prophetic-judgment mission. Further, that such angelic role is seen at the start (v.3), and close of this judgment narrative (v.15), is also worth noting. Here, the observed link between angel and judgment also heightens on the covenant theme.

Finally, and whereas the first two usages have the word ‘angel’, this third and final usage only describes the celestials’ visitation and translation of the Prophet (2 Kgs 2:10-12). Additionally, the reference to ‘chariots of fire’, ‘horses of fire’ and ‘whirlwind’ clearly depicts scenes that may also shed light on the eschatology of OT.

In sum, the angel in a NWP, attended, and ministered to a frightened, discouraged and fugitive prophet. He also played the role of instructor, escort, and executor of judgment. Thus, it can be said that the angel’s ministry to the prophet was covenantal, and His provision and instructions served as signals of covenant, and messianic ministry.

Angel and Writing Prophets

In the WPs, it is only in the writings of Isaiah and Hosea that angel is referred to or mentioned by the prophet. Isaiah’s first usage is in reference to the angel’s destruction of the Assyrian army. “Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand” (37:36). In view of the Assyrians’ invasion, confrontational stance on Jerusalem, and mocking of the God of Israel (Isa 36:4-21), the angel’s act of judgment is covenantal.

There are important and related themes in this usage. The first is in relation to the angelic act-prophetic role. That before the angelic act of destroying the enemy, God sent messages of promised deliverance to King Hezekiah, through the prophet Isaiah (37:6-7, 21-35). This linking of the prophetic messages and the destroying angel attests relations to angelic acts and prophecy in OT.

Next is the reference to the city, Jerusalem. “For I will defend the city to save it for mine own sake, and for my servant David’s sake” (37:35). That this usage now connects Jerusalem with the angel of the LORD (v.36); who defended and destroyed the enemy, seemingly portrays covenant themes, as well as heightens on eschatological nuances, including divine judgment. Similarly, the covenant theme is also evident in God’s response to Hezekiah’s prayer (37:14-20).

The second usage on angel is to be seen in Isaiah’s praise and prayer concerning God’s promised redemption to Israel (63:7-64:12). It is worth noting that the covenant theme is again evident in the prophet’s praise and reminiscing of God’s deliverance and leading of Israel from Egypt. “In all their distress he too was distressed, and the Angel of his presence saved them” (63:9-10). Reference here to the angel echoes the Exodus (Exod 14:19), and God’s covenant commitment to lead Israel.³⁹

Given its immediate context, this usage of Isaiah’s prophecies of the anointed Deliverer of God’s people is clearly echoing of messianic meaning and significance.⁴⁰ Discussion on these passages suggests messianic nuances, and significance.⁴¹

Hosea is the only other WP to employ the angel motif in his writing (Hos 12:4a). The usage clearly alludes to the Genesis account and Jacob’s struggle and experience with God. The phrase, “He struggled with the angel and overcame him” (Hos 12:4a), seen in light of its historical context then, reminisces on Jacob’s struggle, both with God’s call for him to return to Canaan, and now confronted by Esau.⁴²

Here, a number of observation on Hosea’s usage is worth noting: (1) the usage on angel is set in the context of God’s faithfulness to Israel, despite Israel’s unfaithfulness to Him, hence, a covenantal usage.⁴³ (2) Hosea’s usage is clearly figurative of God’s people and their struggle to respond to His call to return. The use of Jacob’s experience is significant (12:4-6). Further, that the prophet’s employ of the angel motif to signal covenant unfaithfulness and call for renewal significantly heightens on the use of angel in this OT prophetic discourses.⁴⁴

In sum the usages of angels here are both personal and figurative. The relation of angel to the covenant-messianic theme is evident in the WPs. That both Isaiah and Hosea will use the angelic figure in their messages also heighten on an important usage ascertained of the angel in the WPs.

In conclusion, the angel relational signals of the covenant-messianic theme has been observed as follows: First, the angel in the Patriarchs story articulates and signals God’s covenant with Abraham. Second, the usages from Moses to David, also attest to the cogency and significance of the covenant on Israel. Third, in the OT prophets, angel is an active agent of covenant provision (Elijah), executor of covenant judgment (Elijah-Ahaziah-Isaiah-Sennacharib), and signals covenant-prophetic messages (Isaiah, Hosea). Fourth, the merging of angel, covenant-messianic themes is evident in the above usages.

Finally, the angel’s signalling of the covenant-messianic theme is given a sanctuary context in OT. Subsequently, Gowan’s view of the ‘zion-temple’ theme as exclusively central to OT eschatology cannot be assented from the above conclusions. Consequently, the temple-sanctuary now serves as central to the above themes, and OT eschatology must now be seen to include themes like covenant, judgment, and messiah; and the angel as active agent and signal towards such eschatological themes.

Angel Relations and Signals of Covenant-Messianic Themes in NT

The survey on the usages of angel begins in the four Gospels, then Acts and Paul’s Epistles.⁴⁵ The focus is only on the usages in the singular, so as seen comparable to the surveyed usages in OT.⁴⁶ Here, the question on the kind of signals angels give in the Gospel’s accounts on the life and ministry of Christ is important to explore. Related questions along the notion of angelic signals in relation to covenant and messianic meanings, as well as the overall NT teaching of the end, and, therefore, angel’s relation to NT eschatology, are also worth probing.

Angel Signals Covenant-Messiah in the Gospels

In the four Gospels, angel occurs twenty one times. In Matthew’s gospel, it occurs six times, while in Luke’s, thirteen times, and one usage in John. There is no singular usage in Mark. The six occurrences in Matthew can be observed in these three usages.

First, the ‘angel of the Lord’ appears to Joseph in a dream and counsels him regarding Mary and the birth of Jesus (Matt 1:20, 24). Moreover, in addressing Joseph as, “thou son of David” (v.20), the angel clearly signals and echoes the OT.

In the second usage, the ‘angel of the Lord’ appears to Joseph (again) and instructs him to take Mary and the child, Jesus, and escape to Egypt (2:13). Their return from Egypt after Herod’s death is again by instruction from the angel (v.19). This portrayal of angel as signalling special instructions regarding Jesus is important to note.

Finally, the third usage on angel in Matthew is set in the context of the resurrection. Here, the ‘angel of the Lord’ is described as “descended from heaven, and came and rolled back the stone from the door and sat upon it” (28:2). The angel speaks to the woman who came to the tomb, “Fear not ye; for I know that ye seek Jesus, which was crucified, He is not here: for He is risen” (v.5-6).⁴⁷

The thirteen occurrences of angel in Luke’s account can also be seen as three usages. The first usage has a Jerusalem-temple setting. Here, the angel appears to Zechariah inside the temple. “Then an angel of the Lord appeared to him, standing at the right side of the altar of incense” (Luke 1:11 NIV). Note the angel’s reference to Prophet Elijah, “And he will go on before the Lord, in the spirit and power of Elijah” (v.17 NIV). Similarly, the angel’s inference to his own ministry, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you” (v.19 TEV), heightens the OT prophetic covenant-messianic themes, as seen above.

The second is seen in the angel’s visit and announcement to Mary (1:26-38). That this usage complements the Matthean reference seen above is important, “The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you” (1:28 NIV). Also important to note, is the reference to both David and Jacob in the angel’s speech to Mary. “The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever” (vv.32-33 NIV).

The final usage in Luke is set in the context of the birth of Jesus and the angel’s invitation to the shepherds to welcome the Christ (Luke 2:8-20). In this usage reference to the angelic choir is also important. “There was with the angel a multitude of the heavenly host praising God, and saying, ‘Glory to God in the highest, and on earth peace, good will toward men’” (2:13-14). The angelic signal of the Messiah is striking.

The usage in the Johannine gospel while slightly different to the above observed, also has a Jerusalem-temple setting (John 12:12-22, 27-36). The context seen also in relation to Jesus’ final week and proceedings towards the cross is equally important. Here, the usage of angel seen also in association with the “voice from heaven” (v.28), heightens its significance. Note the association of the ‘voice’, and ‘angel’ with judgment and the defeat of “the prince of this world” (v.31). That this usage attests to themes signalling Christ’s death and victory is significant.⁴⁸

In summary, the usages in the gospel accentuates the angel’s association with the Christ event, especially the arrival and birth of Jesus (Matthew and Luke), His impending death (John), and resurrection (Matthew).⁴⁹ The question on angel’s signals towards covenant-messiah and eschatological themes is further observed in Acts and the Epistles.

Angel in Acts and the Pauline Epistles

Acts’ accounts on the angel can be seen along five main usages. First, the usage in Act 5 has the Angel delivers the apostles from imprisonment (5:19). The context is the apostle’s teaching in the temple, and the Sanhedrin’s reaction and threats (5:17-42).⁵⁰ Further, the angel’s instruction to the apostles is also worth noting. “Go stand and speak in the temple to the people all the words of this life” (v.20). Likewise, the last verse in the episode also attests to angel’s association with the temple and messianic theme. “Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah” (5:42 NIV).

The Angel in Acts’ second usage instructs and guides Philip in ministering to an Ethiopian eunuch (8:26-39). Important to note that this usage also has a Jerusalem – worship (vv.26-27), and prophetic – messianic thematic context (vv.32-33, 35, 37). Further, that the angel signals Philip to travel from Samaria, “Go south to the road … that goes down from Jerusalem to Gaza”, heightens on angel’s association with events surrounding Jerusalem and the messiah, that is Jesus. The eunuch’s search for the messiah is now confirmed and affirmed, “And he answered and said, ‘I believe that Jesus Christ is the Son of God’” (v.37).

Acts 10 presents the third usage. Here, the Angel appears to Cornelius, and gives instruction for Peter to be invited (10:3-22). This usage also attests to the notion that angel signals the messiah, and especially to those who search. “Thy prayers and thine alms are come up for a memorial before God” (v.4b). Peter’s preaching was messianic. “How God anointed Jesus of Nazareth with the Holy Ghost and with power” (v.38, 34-40 passim).⁵¹

The fourth usage portrays the Angel’s rescue of Peter from Herod’s imprisonment and dead trap (Acts 12:1-25). Moreover, Herod’s opposition to the ministry of the apostles and early church is worth noting. Note also that the same angel acted as divine deliverer and protector for Peter, was for Herod, the divine judge and destroyer (Acts 12:19b-25).⁵²

Finally, the usage in Acts 27:23 presents the Angel assuring and encouraging Paul, and fellow travellers on their journey to Rome. This usage also heightens on angels as messengers of hope, divine assurance and protection.

The above usages portray the Angel’s acts and signals in the context of the Apostles’ ministry and the early church. That such acts and signals can assent to be covenant-messianic need also be seen in light of Paul’s writings.

Paul’s reference to ‘angel’ occurs twenty six times in his Epistles, including the book of Hebrews. Three of these are in the singular and subject of this brief survey.

The first usage is seen in Paul’s warnings the Corinthian Christians that, “Satan disguises himself as an angel of light” (2 Cor 11:14 TEV).⁵³ That such usage concurs to a worldview accommodating of extra-terrestrial beings like angels seems plausible in light of Paul’s other usages.

For example, his next two usages, both in his letter to the Galatians seem echoing of such commonly held views.⁵⁴ These, the first in chapter 1, has Paul addressing and warning his readers, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (1:8). The final usage in chapter 4 has Paul saying, “And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.” (4:14). Here, Paul’s asserting of his apostleship to the Galatian’s ascribing of him as “an angel of God”, seems comparable to OT usages seen of David. Further, that this usage on angel, taken together with the phrase, “as Christ Jesus”, can be ascertained as affirming Jesus as the Messiah, seem plausible, in light of Paul’s message here.⁵⁵

In sum, Paul’s three usages of angel can be seen as literary devices, used in statements of warnings and pastoral appeals to those both in Corinth and Galatia. This is a marked difference to the Gospels and Acts’ angelic theophanic references. Hence, the NT usages of angel portrays both a personal being, as well writers, like Paul employ of a literary icon or device. Such consistency with the OT is profound.

Similarly important is the angelic signal of the covenant and messiah, as eschatological in both OT and NT. Thus, the Gospels’ signal of the Christ’s event echoes the OT, just as Acts’ usages alludes to the prophesied and risen Christ. The literary usages in Paul’s writing not only reflects OT prophetic usages, but in its employ of angel as an iconic and literary device, the NT now alludes to a structural usage, especially evident in the portrayals seen surrounding the Ark of the Covenant in the sanctuary. This angelic signal and its relation to eschatology must be explored further in light of another NT writer, who also reflects heavily on the OT prophetic themes and literary styles.

Angels in Revelation and Signals of the End

The NT Apocalypse gives many accounts of angels and this survey of the singular usages is aimed at ascertaining the kind of signals the angel gives of the end, and related themes on eschatology. Moreover, angels occurring as collective entities such as those of the seven septets (churches, trumpets, bowls), are included, in order to observe the kind of signals they give in those broad usages. This general overview of angel follows a broad structural outline of the book of Revelation, and along four key sections, as seen below.⁵⁶

The first reference to angel in Revelation occurs in the opening verse to the book. The usage of angelou autou, ‘his angel’ is important to observe given its positing only in the prologue and epilogue (1:1; 22:6). That John refers to this angel twice, and only at the beginning and close of the book, is worth probing further.

The second usage of angel must now be observed in relation to the main septets of Revelation. Angel in the first septet is first mentioned in association with the Son of Man, “holding seven stars in his right hand” (1:16, 20). This heightening of Christ-angel relation in the opening septet is important. Further, that each of the seven angels is portrayed as an addressee to each church is also worth noting.⁵⁷ Shea’s suggestion to see these angels as covenant messengers is markedly important.⁵⁸

In the seven seals, angel is mentioned as, “a strong angel” (5:2), and “another angel’ (7:2).⁵⁹ The first usage is clearly set in the throne-room scene of “Him that sat” (5:1), while the second angel “ascending from the east” (7:2), has the background of “four angels …holding the four winds” (7:1). That both give signals of seals (5:2-7 passim) and sealing (7:2ff) heightens on covenant-messianic, and eschatological themes.⁶⁰

In the trumpet septet, the usages of angel and signals are also important to observe.⁶¹ However, a brief focus on two important usages serves to shed light on questions of covenant-messianic and eschatological themes. The first described as “another angel” signals the blowing of the trumpets (8:2-6), while the second, “another mighty angel” (10:1), signals the final trumpet (10:5-7; 11:15ff). That both usages depict covenant-messianic themes and eschatological signals is evidently striking.⁶²

Finally, angels in the seven bowls signals, as well as administers the divine judgment (15:1, 6, 7, 8; 16:1, 5). That this usage is markedly covenantal-eschatological is well attested.⁶³

The third set of usages on angel are seen in the central chapters of 12-14.⁶⁴ Here, angels are depicted as Michael, and, “his angels” (12:7a), as well as, the dragon and “his angels” (12:7b, 9; cf. 12:4).⁶⁵ These first set of usages are set in context of warfare, crisis and the Lamb’s victory (12:10-12). Moreover, the three angels signalling the final judgment (14:6-12), and angels assisting the Son of man (14:15-19) in the final harvest, are also worth noting, especially given their signals of covenant-eschatological judgment.

Fourth, the usages of angel in chaps. 17 to 21 are also important to observe. The main usages revolve around the angel designated as “one of the seven angels who had the seven bowls” (17:1, 7; cf. 21:9). That this same angel signals “the judgement of the great whore” (17:2), as well as shows John “the bride, the Lamb’s wife” (21:9), is markedly significant. Also note that “another angel come down from heaven” (18:1), and announces the fall of Babylon (v.2). Similarly, “an angel standing in the sun” (19:17), and signalling judgment (vv.18-21), as well as the angel “having the key of the bottomless pit,” arrests and imprisons the dragon (20:1-3); all signals eschatological scenes of judgment.

The above has shown that angel in the seven septets are covenant messengers, signalling covenant-messianic themes. Similarly, angels in the central chapters depicts themes highlighting the Lamb’s victory, and eschatological judgments. The final chapters to the book (17-21) also portrays angels giving signals of eschatology, both of judgment and the Lamb’s bride (Rev 19; 21). Finally, “his angel” in both 1:1 and 22:6 must now be fully probed, and in order to ascertain the Angelou autou and signals of the End.

Angelou Autou and Signals of the End

This final section now explores Revelation’s usage of the angelou autou motif and how it sheds light on the subject of eschatology. The need to briefly review the biblical usages, and before further probing of its usage in Revelation is deemed important.

In the OT, angelou autou first occurs in the Abraham-Isaac story. The servant commissioned to search out the bride is escorted by ‘His angel’ (Gen 24:7, 40). The other two usages in OT occur both in Daniel. The first (3:28) is in reference to the fourth person inside the fiery furnace also described as, “like the Son of God” (Dan 3:25). In chapter 6, ‘His angel’ was sent to “shut the lions’ mouths” (Dan 6:22). Both usages are set in contexts of religio-political crisis, and servants-deliverance themes.

In the NT, and outside of Revelation, the only other usage of ‘his angel’ also has a religio-political crisis, and deliverance context (Acts 12:1-23). Peter’s own testimony is worth noting, “Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod” (v.11).

Here, the biblical usages can be seen heightening on ‘his angel’ as a personal attendant and covenant guide, protector, and deliverer. That such usages can also shed light on the angelou autou in the NT Apocalypse is important to ascertain.

First, angelou autou occurs two times in the book of Revelation (1:1; 22:6). That the usage is in reference to an intermediary and angelic attendant to John in vision is evident, and in varying forms of a ‘voice’ and ‘angel’.⁶⁶ That such usage has OT antecedents is plausible from the above observations.⁶⁷

Second, angelou autou is associated with the verb σημαίνω, ‘to indicate’, ‘predict’ or ‘signal’ (1:1),⁶⁸ and the infinitive δείκνυμι, ‘to show’, ‘point out’, or ‘reveal.’⁶⁹ That such cues heightens ‘his angel’ as serving to signal and pointing to, is worth noting. Moreover, that the placement of ‘his angel’ in both the opening and closing of the book may serve to give literary signals to the reader is also worth probing.

Here, Paul’s literary usages, as well as those of WPs like Isaiah and Hosea may shed light on Revelation’s usages. Further, that John could also be using literary conventions as observed of other NT writers seems plausible, in view of scholars’ attesting to use of rhetoric such as in Hebrews. Gleason writes, “It is true that Christ’s contrast with angels is an important part of the rhetorical strategy developed throughout Hebrews.”⁷⁰

However, while rhetorical usage seem plausible, the question on Revelation’s choice to employ ‘his angel’ seems crucial. Is John alluding to Acts 12 or Dan 3 and 6?⁷¹ Allusion to OT usages as in Gen 24 and Exod 23, would also seem probable and therefore important. Moreover, John’s single usage of angel in the Gospel while markedly different, is seemingly heightening on Jesus’ death and victory (12:29-33). That this heightening is also evident in the employs of two angels at the resurrection story, and their positioning at each end of the tomb seems strikingly significant. “Two angels in white, seated where Jesus’ body had been, one at the head, and the other at the foot” (John 20:12 NIV).

Third, the literary placement of angelou autou suggests the use of an inclusio, and the need to observe the centre of the book.⁷² Here, nominal, verbal and thematic parallels, especially in the use of words as cited above, as well as nouns such as theos and doulos are important to note.⁷³ Hence, from a literary perspective, ‘his angel’ in the prologue signals towards the centre, while ‘his angel’ in the epilogue serves as a rhetorical reminder.

Thus, ‘his angel’ framing the book of Revelation in an inclusio, as well as pointing to its centre is important.⁷⁴ Here, scholars’ views on Rev 11:19, as well as 12-14 as central to the book is also worth noting.⁷⁵ “Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant” (11:19a NIV). That this usage is part of the seventh and final trumpet scenes places it eschatologically.⁷⁶ Note also that John’s next reference to the temple ‘opened in heaven’ is in 15:05, suggests an inclusio enveloping these central messages to the book.⁷⁷

This heightened use of angel signalling God’s covenant, and consistent with the OT usage of angelic figures, such as the cherubim in the Most holy, is therefore significant.⁷⁸ Likewise, such usage seen in light of John’s gospel also heightens on Jesus, as the risen Christ, and One central to God’s covenant dealings with humanity. Hence, the reader is called and signalled to view the centre and God’s sovereign covenant with His people.

Accordingly, the angelou autou signals can be ascertained as follows: (1) ‘his angel’ signals the reader to the central theme of Revelation, (2) the central message is God’s sovereignty and covenant with humankind, (3) Jesus, the Risen Christ is central to God’s covenant, and eschatological dealings with humanity, and (4) the messages of Rev 12-14, seen in light of God’s sovereignty and covenant, heightens in their historical-eschatological significance and relevance.

Conclusion

In a sense, Gowan’s observation of the centre of OT eschatology to be the Jerusalem-zion-temple had us looking in the right direction. However, given that God’s agents of signals are to be followed, this paper has tried to suggest that both in OT and NT, and more so here in the heart of Revelation, God signals His people to His covenant invitation, and centre of His program of salvation. Hence, all ends, and therefore, eschatology can only find its fullest meaning in the sanctuary and Jesus’ ministry.

The subject of Adventist eschatology is important and must remain biblically informed and Christ-centred. This paper’s exploration of the biblical overview on the subject of angels and eschatology, shows the importance of understanding how the NT understood and embraced eschatology. For the NT reader, and John’s immediate audience, the call to see Christ as centre of God’s covenant was assurance and hope in the midst of controversy and seeming chaos (Rev 1:9).

Finally, Adventists’ study and acceptance of the eschatology of the book of Revelation can be further enriched as seen in the expression angelou autou and its signals of the end. Indeed, John’s usage of the angel motif, especially angelou autou not only draws the reader to reflect on God’s covenant and salvific acts, both in the OT and NT, but more so, points the reader to the centre and focus of biblical eschatology: God’s covenant act in and through Jesus Christ, the Lamb and Lion of the book of Revelation. Christians and Adventists’ perspective on eschatology can remain rich and vibrantly informed by Scripture.