8 Then the voice that I had heard from heaven spoke to me once more: "Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land."
9 So I went to the angel and asked him to give me the little scroll. He said to me, "Take it and eat it. It will turn your stomach sour, but 'in your mouth it will be as sweet as honey.' " 10 I took the little scroll from the angel's hand and ate it. It tasted as sweet as honey in my mouth, but when I had eaten it, my stomach turned sour. 11 Then I was told, "You must prophesy again about many peoples, nations, languages and kings."
Bob Gundry asserts the presence of an angelomorphic christology in Revelation 10. He argues for a theophany with Jesus appearing in angelic form. He notes the similarity between ch. 10 where the angel has a scroll in his hand and ch. 5 where Jesus the Lamb took a seven-sealed scroll in his hand. Also, the description of the angel's feet as likened to pillars of fire recalls the divine theophany that led Israel in the wilderness. He then states:
"The great variety of Christologies in Revelation makes the presence there of angelomorphic Christology unsurprising; and the role of Yahweh's angel in the Exodus-narrative and later Jewish literature concerning it combines with the prominence of Exodus-typology throughout Revelaltion and with the promiennce of angelology elsewhere in apocalyptic literature to provide multiple impetusues for an angelomorphic Christology in Revelation comparable to angelomorphic theology in the OT and later Judaism. Inasmuch as such Christology provides an angelic connection for the saints on earth with God in heaven, a further impetus may be found in the felt need of such a connection, due to the original audience's having suffering ostracism from Jewish synagogues, Greco-Roman civic life and culture, the Roman government and its agents ... and the rich and powerful elite."
On the one hand, in the NT there is clearly a critique of christologies that venerated Jesus as merely a supreme angel (Hebrews 1 and Colossians 1.15-20, 2.18 come immediately to mind). And yet, angelomorphic christology evidently manifested itself without necessarily undermining other facets of a christology of divine identity. For case in point, the "I have come" (ἦλθον) sayings in the Gospels (e.g. Mk. 2.17) with coming + purpose have their most analogous background in the coming of angels for specific purposes (e.g. Dan. 10.11). According to Simon Gathercole, these sayings function to demonstrate Jesus' pre-existence, his heavenly origins, and his transcendence of the heaven-earth divide.