COGR – About that Angel, the 7th Trumpet Ministry.
February 12, 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:
“That angel is the 7th trumpet Ministry. You say, how do you know that? If you return quickly to Revelation, Chapter 21 number 9. Let’s turn there …. Now listen to this. And he, that angel, the angel that had in his hand the vials, he carried me away, helps us know who’s doing the carrying away. Who’s taking John away and giving him some insights to things. He carried me away to a great and high mountain and showed me that great city, the Holy Jerusalem, descending out of heaven from God. So if we go back, the Revelation of Jesus Christ, which God gave to Jesus Christ to show unto John the things which must shortly come to pass. And he sent and signified it by revelation of the 7th trumpet ministry unto his servant, John, who bore record of the word of God and of the testimony of Jesus Christ, and of all the things that he saw.”
Commentary:
There are 51 angels mentioned in the Book of Revelation. As we examine the teachings of the COGR, we are told that a number of those angels are symbols for contemporary individuals or ministries. Ray Tinsman is the angel who spoke to John in Revelation 1:1, he is also the angel of Revelation 10:1. Danny Layne is the angel from the East, and the four angels holding the winds back are Ray Tinsman, Steven Hargrave, Randy Hargrave, and Jim Tinsman. The angel of Revelation 22:16 is the 7th Trumpet Ministry. So we can see that the use of angels could be considered a literary device or a symbolic placeholder for the ministry. Is this actually a good understanding of Scripture? Should we start trying to assign names to the remaining unnamed angels?
Well, the answer is no, we should not. There is no evidence from Scripture that the sort of hermeneutic proposed by the COGR is valid. Ray’s approach veers into speculative interpretation. This disregard for the broader context and symbolism of the Book of Revelation risks misleading interpretations and presenting unfounded claims as truth, potentially distorting the understanding of biblical teachings for those who listen.
In the biblical text, angels are real living beings. They are supernatural and nonphysical but may assume a corporeal appearance for a while. Angels are, therefore, not symbols of another reality. (Leland Ryken et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 23.)
The concept of angels, as depicted in Revelation, serving as symbolic representations of God’s chosen leaders of the end time, faces significant challenges. Here is a refutation of the argument:
Angels are consistently depicted throughout the Bible as real spiritual beings who interact with humans, carry out specific tasks, and serve as messengers of God (Luke 1:26-38; Psalm 91:11-12; Genesis 19:1-22). This portrayal is not limited to Revelation but is consistent across various biblical texts, suggesting that angels should be interpreted as actual beings rather than symbolic placeholders unless compelling reasons within the text itself suggest otherwise.
Moreover, historical interpretations of Revelation, dating back to early Christian writers such as Justin Martyr, Irenaeus, and Augustine, have consistently understood the angels mentioned in the book as real heavenly beings rather than mere symbols. These interpretations have influenced the understanding of Revelation within the Christian tradition, supporting the view that angels are not merely symbolic constructs.
The language used to describe angels in Revelation often appears to be presented in a straightforward, literal manner rather than purely symbolic (Revelation 1:1, 8, 10; 5:2; 8:3-5). Interpreting these descriptions as purely symbolic may not fully account for the literal language used in the text, suggesting that angels should be understood as actual beings rather than literary devices.
Furthermore, if angels in Revelation were purely symbolic constructs, it raises significant theological implications regarding the consistency and reliability of the biblical text. It could undermine the trustworthiness of the Bible’s portrayal of spiritual realities and the nature of divine revelation. Additionally, it may diminish the significance of angelic beings within Christian theology and understanding of God’s supernatural realm, as their role as messengers and agents of divine will would be undermined if they were merely symbolic placeholders. Therefore, the argument that angels in Revelation serve as symbolic placeholders for individuals and ministries lacks strong biblical and theological support.
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