Christianity, Cults and Culture

COGR – We Are That Angel

February 1, 2024

Good day! I am writing a series of short reviews of abbreviated COGR video clips. I am looking for input and comments. If it makes it easier, I will gladly supply a Word document so comments can be put in the document, and we can communicate directly. My email address is lattema@icloud.com. I hope you find these reviews helpful.

Transcript:

“And I saw an angel. I saw a name standing in the sun, standing in the sun. I want you to know that angel is us. This time, this ministry.”

Commentary:

The Text:

Revelation 19:17-18 (NIV)

¹⁷ And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, “Come, gather together for the great supper of God, ¹⁸ so that you may eat the flesh of kings, generals, and the mighty, of horses and their riders, and the flesh of all people, free and slave, great and small.”

Chief Apostle Ray Tinsman has made a statement, a claim, and we should ask if there is any Biblical support for his claim. It is apparent from listening to this series that the Apostles of the COGR have not been successfully challenged concerning their declarations. If members do not adhere to their beliefs, they are “bad fish” and must leave.  Frankly, I would not usually entertain statements like the one Ray Tinsman made. At first glance, it seems to be a subjective argument without any Biblical basis. It is part of the COGR mythology and was slipped into what was ostensibly a Biblical lecture. However, Ray is quite serious, and followers are meant to believe it.

We will look at the text and seek an identity for this angel.

The Old Testament provides the background. Keener states,

19:17–18. The saints have one feast (19:7–9), the birds of the air another (19:17–18). Revelation takes the image here from Ezekiel 39:17 (cf. Is 49:26; Zeph 1:7), which occurs after the final battle with Gog (cf. Rev 20:8). Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Re 19:17–18.

Describing the event, Lenski states,

Fittingly the angel stands in the sun because the heaven is opened so that the King and his angel army may ride to the battle. Here we may translate ἕνα “one” angel, (all the rest are riding with the King) although the numeral is often only our indefinite article, “an angel.” He summons all the wild birds to the immense slaughter and to the feast of carrion. R. C. H. Lenski, The Interpretation of St. John’s Revelation (Columbus, OH: Lutheran Book Concern, 1935), 556–557.

All the commentators I looked at spoke about the angel without supplying any further identification, except for John Gill, a commentator from the 1700s. He makes the case for the angel to be a corporate body of believers. Following a quote of his position, I will discuss why I think he is wrong.  I will then explain why, if he were right, it would not show  Ray’s identification to be correct.

The only description identifying the angel comes from And I saw an angel standing in the sun,…. By whom is meant, not the angel of the fourth vial, who poured it on the sun, taken in another sense than here, and therefore could not stand in it; nor the archangel with the last trumpet, for as yet the dead rise not, nor does the judgment come on; nor one of the ministering spirits; nor Christ himself, for he is the great God, to whose supper this angel invites, but a minister of the Gospel; or rather a set of Gospel ministers, such as in Revelation 14:1 who may be said to stand in the sun, in like manner as the woman, the church, was seen clothed with it, Revelation 12:1 and may denote the conspicuousness of Gospel preachers; for, as the church now will be established upon the top of the mountains, so her teachers shall not be removed into corners any more, but her eyes shall behold her teachers; and also the clear sight they shall have of the doctrines and mysteries of the Gospel, who shall now see eye to eye; and particularly the further breakings forth of the glory of the latter day, and the ensuing victory of Christ over all his enemies; and also shows the great strength of their sight, who, far from being like moles and bats, will be able both to look upon the sun, and to stand in it: and it may likewise signify the glory and majesty of Christ’s kingdom; the comfortable influence of him, the sun of righteousness, who will now arise upon his people with healing in his wings; and the steadfastness of Christ’s ministers to him, and his pure Gospel, and the glorious truths of it. John Gill, “Commentary on Revelation 19:17,” John Gill’s Exposition of the Entire Bible 1771, accessed February 1, 2024, https://biblehub.com/commentaries/revelation/19-17.htm.

Here are the reasons I do not find Gill’s analysis compelling. While Gill suggests that the angel in question is not anonymous but represents another ministry, I believe that his position is flawed and, instead, supports the understanding that the angel remains anonymous. As we examine the text, context, and broader biblical principles, it will become evident that Gill’s interpretation lacks substantive support.

First, notice the text. Revelation 19:17 states, “And I saw an angel standing in the sun.” The simplicity of this statement lends itself to a more literal interpretation. Gill’s proposal of the angel representing a ministry relies heavily on figurative and symbolic readings, introducing an element of speculation not grounded in the explicit language of the passage.

Secondly, maintaining thematic consistency throughout Revelation is essential. The context of Revelation 19 emphasizes God’s judgment and the triumphant return of Christ. Gill’s interpretation, suggesting that the angel symbolizes another ministry, diverts attention from these central eschatological themes. The focus should remain on the grandeur of Christ’s victory rather than introducing the complexities of identifying the angel as a ministry.

Additionally, Gill’s interpretation lacks explicit support within the text. The passage provides no specific details or direct references that would unequivocally link the angel to another ministry. Interpreting the angel as anonymous aligns with the principle of not imposing speculative elements onto the biblical narrative. A humble acknowledgment of the text’s silence on the angel’s identity is crucial in preserving the integrity of the interpretation.

Furthermore, applying the historical-critical method is essential in biblical interpretation. Gill’s position leans heavily on symbolic readings without sufficient historical justification. To assert that the angel represents a ministry may introduce anachronistic elements, projecting contemporary concepts onto an ancient text. A better approach involves understanding the cultural and historical context of the original audience without imposing present-day frameworks onto the text.

Lastly, maintaining the angel’s anonymity contributes to the passage’s theological depth. The mystery surrounding this angelic figure adds to the overarching themes of divine sovereignty and cosmic significance. Suggesting another ministry risks diminishing the uniqueness and the sense of awe associated with the angel’s role in the apocalyptic events described in Revelation 19.

In conclusion, Gill’s interpretation of the angel in Revelation 19:17 as representing another ministry is problematic. A more compelling argument emerges in favor of maintaining the angel’s anonymity, grounded in the simplicity of the language, thematic consistency, lack of explicit support for Gill’s position, adherence to the historical-critical method, and the preservation of theological depth. This interpretation aligns with a more cautious and humble approach to biblical exegesis, respecting the inherent mystery of the text.

Whether a person would follow Gill’s understanding or not, Ray Tinsman’s proclamation is most problematic. That angel is most certainly not the “7^th Trumpet Ministry. The Scripture itself never mentions the 7^th Trumpet Ministry and no Biblical reason exists to support that position. It is entirely speculative, part of a non-Biblical mythology that elevates the COGR ministry while minimizing the centrality of Christ.