Evaluating Message over Messenger's Character in Scripture

The concept of evaluating a message based on the character of the messenger is a complex issue in biblical interpretation. Scripture presents various instances where the credibility of the messenger is tied to the message they convey. For instance, Proverbs 13:17 states, "A wicked messenger falls into trouble, but a trustworthy envoy gains healing" ^[1]. This proverb highlights the significance of the messenger's character in determining the reception of their message.

In the biblical context, messengers were often prophets, apostles, or other divinely appointed individuals tasked with conveying God's message to the people. The term "messenger" (Heb. mal'ak, Gr. angelos) is used to describe these individuals, emphasizing their role as bearers of divine despatches ^[2]. The credibility of these messengers was crucial, as their messages were considered to be from God.

The Bible provides examples where the character and actions of the messenger are scrutinized. In the case of prophets, their messages were often accompanied by signs and wonders to authenticate their divine commission ^[3]. The apostles, as messengers of Jesus Christ, were also subject to scrutiny. The author of Hebrews emphasizes the importance of the apostles' testimony, stating that the message they preached was confirmed by signs and wonders ^[5].

However, the Bible also presents instances where the character of the messenger is not the primary consideration in evaluating the message. In Malachi 3:1, the prophet speaks of a "messenger of the covenant" who will come to purify the priests and people. Jesus identified John the Baptist as the fulfillment of this prophecy, highlighting that the message, rather than the messenger's character, was the focus ^[4].

The New Testament writers, such as Paul, emphasize their authority as apostles of Jesus Christ, highlighting their role as servants of God and messengers of the gospel ^{[7, 8]}. However, they also acknowledge that the message they preached was not dependent on their personal character, but on the authority of Jesus Christ.

In evaluating the message over the messenger's character, biblical interpreters have taken different approaches. Some have emphasized the importance of the messenger's credibility, while others have focused on the content of the message itself. John Gill, a Baptist/Reformed commentator, notes that the apostle Paul's authority was derived from Christ, and that his message was not dependent on his personal character ^{[6, 8]}.

The biblical text suggests that while the character of the messenger can be a factor in evaluating the message, it is not the sole determining factor. The content and authority of the message, as well as its consistency with Scripture, are also crucial considerations. As Matthew Henry, a Nonconformist/Puritan commentator, notes, the apostles' message was a report from the Lord Jesus, and its truth and dignity were not dependent on their personal character ^[9].

Sources

Proverbs “A wicked messenger falls into trouble, but a trustworthy envoy gains healing. -- Proverbs 13:17”
Easton's Bible Dictionary “Easton's Bible Dictionary: Messenger — (Heb. mal'ak, Gr. angelos), an angel, a messenger who runs on foot, the bearer of despatches (Job 1:14; 1 Sam. 11:7; 2 Chr. 36:22); swift of foot (2 Kings 9:18).”
Torrey's Topical Textbook “Torrey's Topical Textbook: Prophets — God spoke of old by -- Ho 12:10; Heb 1:1. The messengers of God -- 2Ch 36:15; Isa 44:26. The servants of God -- Jer 35:15. The watchmen of Israel -- Eze 3:17. Were called Men of God. -- 1Sa 9:6. Prophets of God. -- Ezr 5:2. Holy prophets. -- Lu 1:70; Re 18:20; 22:6. Holy men of God. -- 2Pe 1:21. Seers. -- 1Sa 9:9. Were esteemed as holy men -- 2Ki 4:9. Women sometimes endowed as -- Joe 2:28. God communicated to His secret things. -- Am 3:7. At various time and in different ways. -- Heb 1:1. By an audible voice. -- Nu 12:8; 1Sa 3:4-14. By angels. -- Da 8:15-”
Malachi (Protestant academic) “Tyndale House on Malachi 3:1: 3:1 my messenger (Hebrew mal’aki): This is a wordplay on Malachi’s name. The messenger may be either an angel or a human being functioning as a divine courier. Jesus identified John the Baptist by pointing to this passage (see Matt 11:10; Mark 1:2; Luke 7:27). • Malachi’s audience probably would have understood the messenger of the covenant to be a divine being (cp. Exod 23:20-23). The Christian church has understood Jesus Christ to be the messenger of the new covenant.”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2 (introduction): In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).”
Romans (Baptist/Reformed) “John Gill on Romans 12:3: For I say, through the grace given unto me,.... The Ethiopic version reads, the grace of God: and so two of Stephens's copies. By which the apostle intends, not that internal grace which was wrought in his soul; nor the Gospel of the grace of God, which he preached; nor the gifts of grace, which qualified him for that service; but the grace of apostleship, or that authoritative power, which he, as the apostle, received from Christ to say, command, give orders and instructions to churches, and particular persons: to every man that is among you: every member of the ch”
Titus (Nonconformist/Puritan) “Matthew Henry on Titus 1:1: Here is the preface to the epistle, showing, I. The writer. Paul, a Gentile name taken by the apostle of the Gentiles, Act 13:9, Act 13:46, Act 13:47. Ministers will accommodate even smaller matters, so that they may be any furthering of acceptance in their work. When the Jews rejected the gospel, and the Gentiles received it, we read no more of this apostle by his Jewish name Saul, but by his Roman one, Paul. A servant of God, and an apostle of Jesus Christ. Here he is described by his relation and office: A servant of God, not in the general sense only, as a man a”
Romans (Baptist/Reformed) “John Gill on Romans 15:15: That I should be the minister of Jesus Christ,.... The office of apostleship is here amplified and enlarged on, and the ends shown for which that grace was given to him, that he should be a minister; not in holy things about the temple, as the priests and Levites were; or a teacher of the law, some were fond of; but a minister of Christ, one that was made so by him, was qualified and sent forth to minister in his name to men; and who was a preacher of him; Jesus Christ, and him crucified, was the grand subject of his ministrations; he adds, to the Gentiles; for to ”
1 John (Nonconformist/Puritan) “Matthew Henry on 1 John 1:5: The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel. I. Here is the message or report that the apostle avers to come from the Lord Jesus: This then is the message which we have heard of him (Jo1 1:5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and ”

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