Rex Banks
Introduction
The writings of Jewish, Zoroastrian, Gnostic and many other groups bear ample testimony to
man's fascination with the subject of angels, so the resurgent interest in these celestial beings
which has accompanied the growth of the New Age Movement in the West should not surprise
us greatly. Of course the Christian shares this belief and interest in angels, but since he is
convinced that the Bible is the sole source of accurate information about them, his study of
angelology is confined to the sacred text. Interestingly, angels are mentioned in more than half of
the books of the Bible, but in spite of these many references, nowhere in Scripture do we have a
systematic treatment of the subject. Instead we find that references to these celestial beings are
scattered and are also incidental to some other topic, leaving us with the task of assembling
information, the challenge of harmonising various details and the (often difficult) work of
drawing appropriate conclusions. Scripture does not satisfy our curiosity on every point, but there
are a number of things that we can know about angels.
Terms
Let's begin with a word about relevant terms. Thayer tells us that the Greek word translated
"angel" has as its basic meaning "a messenger, envoy, one who was sent". (Greek-English
Lexicon p. 32) Thus for example, it is used of the messengers of John and Jesus (Lk 7:24; 9:52),
of God's human messengers (Gal. 4:4), of Paul's thorn in the flesh ("a messenger of Satan" [2 Cor
12:7]) and such like. The equivalent Hebrew word in the Old Testament is "malak" and this term
is variously translated "angel(s)", "messenger(s)", "ambassador(s)", and "envoy(s)". (N.A.S.V.)
Generally then these terms were applied to those who carried out the instructions and purpose of
another whom they served. However like a number of other terms, they take on an additional
special meaning in Scripture, where they are used in both Testaments of "heavenly spirits that
wait upon the monarch of the universe and are sent by him to earth, now to execute his purposes
(Matt. 4:6, 11; 28:2....), now to make them known to men (Lk 1:1, 26; 2:9sqq....)." (ibid) It is
only by looking at context that we can distinguish the general from the special sense. Sometimes
in the New Testament an accompanying phrase makes it clear when aggelos refers to a heavenly
messenger (e.g. "the angels of heaven" [Matt. 24:36], "the heavenly host" [Lk 2:13]) Inspired
writers use other terms to speak of these heavenly envoys, among them "sons of God" (Job 1:6;
38:7), "holy ones" (Ps. 89:5, 7 [K.J.V "saints"] ), "watcher(s)" (Dan. 4:13, 17, 23), seraphim (Isa.
6:2) and cherubim (Ezek. 10:1-3).
Created Beings
These inspired writers also tell us that God alone is the only non- contingent Being and that angels were created by Him. Thus angels are commanded to praise God because "He commanded and they were created". (Ps. 148:2, 5) Along with other entities, they received life from the Lord God (Neh 9:6), and of course Jesus was the agent of their creation. (Col. 1:16) What we are not told is just when angels came into existence. In his Divine Comedy, Dante places the creation of angels at the very beginning of the universe, while in his Paradise Lost, John Milton places the event long before the creation of the material world. The fact is that we are simply not told when the angels were created, but we do know that they were present when God "laid the foundation of the earth" (Job 38:1-7) early in the creation week. In his The City of God Augustine has:
"Where Scripture speaks of the world's creation, it is not plainly said whether or when the angels were created; but if mention of them is made, it is implicitly under the name of 'heaven,' when it is said, 'In the beginning God created the heavens and the earth,' or perhaps rather under the name of 'light'...."
"There is no question, then, that if the angels are included in the works of God during these six days, they are that light which was called "Day..." (chpt 9)
Nor are not told how many angels were created, but from Scripture we learn that they exist in
great multitudes ("more than twelve of legions of angels" [Matt. 26:53]; "myriads of angels"
[Heb. 12:22]; "myriads of myriads, and thousands of thousands". [Rev. 5:11])
Personalities
John Calvin reminds us that "the Sadducees of old maintained, that by angels nothing more was
meant than the movements which God impresses on men, or manifestations which he gives of his
own power. (Acts 23: 8) (Institutes 1:14) He adds: "But this dream is contradicted by so many
passages of Scriptures that it seems strange how such gross ignorance could have had any
countenance among the Jews". (ibid) He's right of course. That angels are personalities rather
than simply impersonal forces, is demonstrated by the fact that both good and evil angels (see
below) are possessed of reason, emotion and will. For example they know the difference between
good and evil, are capable of choosing between the two and are held accountable by God for their
choice. (2 Pet. 2:4; Jude 6) They experience such emotions as joy (Lk 15:10) fear (Matt. 8:29; Jas
2:19) and curiosity (1 Pet. 1:12).
Immaterial Beings
From Scripture we also learn that angels are "pure spirits, i.e. immaterial and incorporeal beings"
(Charles Hodge, Systematic Theology Abridged Edition p 231.) As such they abide in that
heavenly realm (Mk 13:32) which is closed to "flesh and blood," (1 Cor. 15:50) but they also
minister upon earth where they have sometimes taken human form (Gen. 19:1, 5; Dan 8:15; 9:21;
Heb. 13:2). The Hebrew writer describes them as "ministering spirits" (1:14) and although we do
not know everything about spirits, we do know that "a spirit does not have flesh and bones" (Lk
24:39) and is not impeded by physical boundaries. (Acts 12:7) In this context, Hodge reminds us
that "Scriptures do not attribute bodies of any kind to them..." (ibid) However while this appears
to be the case, it is also true that in addition to "the natural body" (of flesh and blood) there also
exists "a spiritual body" (1 Cor. 15:44) which is not made up of flesh and blood (compare 1 Cor.
15:44, 50). I am not aware at present of any reason why angels could not possess such an
immaterial body (as opposed to a body of flesh and blood) but on the other hand I know of no
passage which proves that they do. Anyway, unencumbered by the limitations of the flesh, angels
possess immortality (Lk 20:36), are normally invisible (Num. 23:31; 2 Kings 6:17) and are also
asexual beings who neither marry, nor are given in marriage. (Matt. 22:30) "Mighty in strength,"
(Ps. 103:20 cf 1 Thess. 1:7) angels have abilities which human beings do not possess.
Superhuman Power
Among the many indications that angels are "greater in might and power" than human beings (2
Pet. 2:11) and possess superhuman intelligence are the following: distance is no obstacle to them
(Dan. 9:20-23); they are able to "guard the way to the tree of life" (Gen. 3:24); they have the
capacity to destroy a man (Acts 12:7-11) and a city (Ezek. 9); they are able to move an enormous
stone (Matt 28:2); they are able to incarcerate "the dragon, the serpent of old" (Rev. 20:2); they
have the ability to impart information and assistance to men and women. (Lk 1:30 ff; Acts 12:7;
Rev. 10:5 ff) Little wonder then that in the presence of these awesome creatures, man typically
experiences great fear and a sense of awe. (Matt. 28:3, 4; Rev. 19:10; 22:9)
Not Deity
However although superhuman, angelic power is not infinite like that of deity. For example,
while Jehovah is omnipresent, (Ps. 139:7ff) angels can only be in one place at one time (Dan.
10:12, 13). Too, the Lord knows all (Ps. 147:5) including the future (Isa. 42:9) and the secrets of
the human heart, (Rom. 8:27) whereas there are "things into which angels long to look" (1 Pet
1:12) and matters about which they are ignorant, such as the time of the second coming. (Matt.
24:36) That angelic brilliance does not compare with divine perfection is graphically illustrated
by the fact that "(God) puts no trust even in His servants; And against his angels He charges
error" (Job 4:18). Since "the Lord God, the God of Israel...alone works wonders" (Ps. 72:18) it
follows that angelic power is derived from Him. Yes, powerful and wonderful they may be, but
these superhuman beings are, nevertheless, simply creatures, servants of God "who perform His
word, obeying the voice of His word". (Ps. 103:20, 21) Their creatureliness is evidenced by the
fact that man is warned against treating them as objects of worship. (Col. 2:18; Rev. 19:10; 22:9)
In fact one argument used by the Hebrew writer to emphasise the preeminence of Christ, is that
he is immeasurably superior to the angels. (Heb. 1)
Ranks and Divisions
Now in addition to this general information relating to the nature of angels, Scripture also provides us with clues which suggest that certain divisions, ranks and endowments are to be found within the angelic realm. In this context we note in passing that in addition to God's holy angels there are also those angels who "sinned" (2 Pet. 2:4), and although not all details are clear, we do know that their transgression of divine law (1 Jn 3:4) somehow involved the failure "keep their own domain" and the abandoning of "their proper abode". (Jude 6)
Clearly we need to distinguish these fallen beings from God's holy angels, but since our present
focus is upon the latter, we will say no more here about these rebels. However there are
suggestions in scripture that in both camps certain distinctions, ranks and endowments exist. For
example "Paul evidentially referred to the ordered ranks of supra-mundane beings in a group of
words that are found in various combinations, viz. archai, "principalities" exousiai "powers"
thronoi "thrones," kuriotetes ....(terms) apparently used in a good sense in Col. 1:16". (John
MaCartney Wilson, International Standard Bible Encyclopaedia vol 1 p.133) That some kind of
angelic hierarchy exists seems apparent, but as Marvin Vincent points out in connection with
Colossians 1:16, "it is impossible to accurately define the distinctions" (Word Studies in the New
Testament vol 3 p.469). In his Summa Theologica I:108, Thomas Aquinas divides the angels
into three hierarchies each of which contains three orders:
<http://www.godrules.net/library/summa/summa.htm&2>) but we need to be careful that we do
not get more out of the relevant passages than was intended.
Archangel(s)
Having sounded this cautionary note, we can make at least offer some suggestions based upon information contained in Scripture. Jude speaks of "Michael the archangel" (Jude 9) who is also called "the great prince" (Dan. 12:1) and "one of the chief princes". (Dan. 10:13) The only other time the word archangel appears in Scripture is in 1 Thessalonians 4:16 where it occurs without the definite article in the Greek text. Since Michael alone is designated archangel, some have concluded that he is the only archangel, but if this is suggested it is not a necessary inference. Perhaps the other "chief princes" are archangels too, but of this we cannot be certain. On the other hand the reference to "Michael and his angels" (Rev. 12:7) does seem to indicate that he enjoys a unique position. Anyway, such terms as archangel, great prince and chief princes do suggest the existence of a hierarchy among the holy angels. Another angel who is mentioned by name (four times) in Scripture is Gabriel (Dan. 8:16; 9:21; Lk 1:19, 26). The case of Gabriel may indicate that certain angels have particular roles, since each time he appears Gabriel reveals certain facts concerning God's kingdom and the Christ. (Although William Hendriksen opines that "it is doubtful whether this conclusion is supported by sufficient evidence". [New Testament Commentary: Luke p.74])
Without scriptural warrant our Catholic friends have set aside 29th September as a "feast day" in
honour of Michael, Gabriel and one Raphael (mentioned in the non-canonical Book of Tobit)
whom they regard as archangels.
Seraphim/Cherubim
In this context, what are we to make of the seraphim (mentioned only in Isaiah chpt 6) and the
cherubim? Some are adamant that "the seraphim and cherubim were heavenly beings of different
kinds" (Keil and Delitzsch, Old Testament Commentaries vol 4 p.1428) while others are equally
sure that "the 'cherubim' of Genesis, Exodus, and Ezekiel ...(and) the 'seraphim' of Isaiah and the
'living creatures' of the book of Revelation are to be identified". (Augustus H. Strong, Systematic
Theology p .449) Moreover Keil and Delitzsch are certain that "the name seraphim does not
signify merely spirits as such but even, if not the highest of all, yet a distinct order from the
rest;...Nor were they mere symbols...but real spiritual beings..." (ibid) Hodge on the other hand
insists that "cherubim are not personal beings, but are artificial, temporary, symbolic figures".
(ibid) Clearly then these matters are not beyond dispute. However the fact that the description of
the seraphim in Isaiah 6 is similar to that of the cherubim in Ezekiel 1, and the fact that
representation of the cherubim varies from place to place may suggest that the former are a type
of the latter. In light of the fact that all of these creatures are carrying out the work of angels, I see
no good reason not to classify them as such. Thus information gleaned from Scripture suggests
that angels may occupy different ranks and possess different endowments.
Employment
Information from Scripture also provides some insight into the work of angels, and in this context the most basic fact to keep in mind is that these creatures function as "ministering spirits" (servants) who are "sent out" (by God whom they obey) "for the sake of those who will inherit salvation" (i.e. God's people). Specifically angels are mentioned in connection with the following activities:
Worship: Isaiah's seraphim are pictured adoring Jehovah while covering themselves in humble recognition of His glory, (Isa. 6:2) and the "living creatures" of Revelation "give glory and honour and thanks to Him who sits on the throne". (Rev. 4:9, cf Ps. 148:2) God's holy angels are said to rejoice in His work of creation (Job 38:7) and salvation (Lk 15:10).
Communication: In Jacob's dream the angels of God are represented as ascending and descending upon a ladder connecting heaven and earth, (Gen. 28:12) which (among other things) suggests that angels have been involved in communication between God and man. Well-known examples include Gabriel's visit to Babylon "to give..(to Daniel) insight with understanding," (Dan. 9:22), his visit to Nazareth with a message for Mary, (Lk 1:26 ff) and the use of an angel to communicate the "Revelation of Jesus Christ" to be aged apostle John. (Rev. 1:1) G. B. Funderburk writes that the "visible activity of angels has now been superseded by the Holy Spirit, who now guides Christians 'unto all the truth' (Jn 16:13)." (The Zondervan Pictiorial Encyclopedia of the Bible vol 1 p.166) and if he means that the all-sufficient, Spirit-inspired Scriptures are not being supplemented by angelic communication today, then this is certainly the case.
Punishment: As instruments of God's righteous anger towards sin, God's holy angels inflict terrible judgments upon the lawless. An "angel of the Lord" strikes down 185,000 Assyrians, (Isa. 37:36) a group of angels ("executioners") armed with shattering weapons (Ezek. 9:1, 2) destroy faithless Jerusalem, (Ezek. 9:1 ff) while angels are mentioned many times in connection with the dreadful judgments of Revelation. (e.g. 8:5 ff) When the Lord disciplined and ruined individuals like the haughty Nebuchadnezzar and the blasphemous Herod, angels were the agency of punishment, (Dan. 4:13, 17; Acts 12:23) while a multitude of these celestial beings are present at the judgment upon the fourth beast. (Dan. 7:9, 10) In connection with the judgment upon Nebuchadnezzar, Gleason Archer (Jnr) draws our attention to the fact and that the word translated "watcher" occurs only once in Scripture, and he adds that from Dan. 4:17 "we and further that this particular class of angels (if a special class is intended) has some involvement with executing the judgmental decrees of God, including their official pronouncement to mankind". (The Expositors Bible Commentary vol 7 p.61)
Protection and Provision: To those who trust in God, the Psalmist makes the promise that "He will give His angels charge concerning you, to guide you in all your ways. They will bear you up in their hands lest you strike your foot against a stone". (Ps. 91:11, 12) Particular examples of such protection and provision would include the heavenly army which surrounded Elisha, (2 Kings 6:17) the "man clothed in linen" who placed a protective mark upon the righteous Israelites prior to the destruction of Jerusalem (Ezek. 9:3, 4) and of course the angelic ministry to Jesus following the temptation in the wilderness. (Matt. 4:11) It was the angels who carried Lazarus to Abraham's bosom. (Lk 16:22) How comforting is to know that these powerful creatures "render service for the sake of those who will inherit salvation". (Heb. 1:14) However despite this evidence of angelic protection, some details in this regard are less clear.
Individual guardian angels? Commenting upon Matt. 18:10, Jerome says:
"The dignity of a soul is so great, that each has a guardian angel from its birth." I am not convinced that we can conclude from this passage or from Acts 12:15 that each individual has his or her 'guarding angel.' "
Some also find support for this doctrine in the Septuagint rendering of Deut. 32:8 where we read: "When the Most High divided the nations, when He scattered the children of Adam, He established the bounds of the nations according to the number of the angels of God." But just what we are to make of this passage is unclear.
Individual guardians of nations? Some have concluded from the book of Daniel that "Michael is the guardian angel of Israel, and there are references also to the guardian angels of other countries." (Dan. 4:10, 14, 20) (Theological Dictionary Of The New Testament vol 1 p.79) D.A. Carson holds that "Daniel and Zechariah imply one angel for each nation" (Expositors Bible Commentary vol 8 p.401) However while it is true that the angel of Daniel 11 "arose to be an encouragement and a protection for Darius (11:1) and Michael "stands" over Israel, (Dan. 12:1) it may be going too far to conclude that each nation has a "guardian angel."
Individual guardians of churches? In my view Jesus' reference to the "angels of the seven churches" (Rev. 2:20) does not prove that each individual church has its own special angel. Interestingly each letter to a particular church is addressed "to the angel of the church at..." and each concludes "whoever has an ear, let him hear what the Spirit says to the church." Thus "the angel" would seem to be part of the church addressed.
Interestingly, certain significant events appear to be accompanied by heightened angelic activity.
Angels praised God at the creation (Job 38:6, 7) and in some way were involved in the giving of
the Mosaic law (Gal. 3:19; Heb. 2:2). At the inception of the Christian age, these heavenly
ministers: announced the birth of John and Jesus (Lk 1:11 ff, 26); reassured Joseph (Matt. 1:20)
and warned him of danger (Matt. 2:13-15, 19-21); ministered to Jesus following the temptation
(Matt. 4:11) and in the shadow of the cross (Lk 22:43); removed the stone from Jesus' tomb and
announced His resurrection (Matt. 28:1-7); provided assistance to those who first preached the
gospel. (Acts 1:10, 11; 8:26; 10:3 ff; 12:7 ff; Rev 1:1) Our Lord was indeed "beheld by angels"
during His earthly ministry. (1 Tim 3; 16) At Christ's second coming they will also be involved in
the execution of God's judgment (Matt. 13:40-43; 25:31; 1 Thess. 4:16; 2 Thess. 1:7), and they
will be present when Jesus confesses the faithful and denies the unfaithful. (Lk 12:8, 9) Some
have argued that with the conclusion of the miraculous age angels also ceased to function, but in
view of the fact that angelic activity is not restricted to the miraculous, there is no reason to
believe that this is the case.
Concluding Comments
Like the Sadducees of old (Acts 23:8) today's materialist denies the existence of angels and
spirits, but those who accept Jesus at His word are usually fascinated by angelology. As we said
at the outset, Scripture is the only source of accurate information about the nature and purpose of
angels, and the wild speculations of various groups throughout the ages should caution us against
going beyond what is written. Too, in light of the human tendency to idolatry, we need to
reemphasise that these creatures, although possessing superhuman powers are servants (Heb.
1:14) not objects of worship (Col. 2:18; Rev. 19:10; 22:9). We are not told that the angels were
created in the image of God, but we are told that man was so created (Gen. 1:26; Gen. 9:6). God
did not subject "the world to come" (i.e. the Christian age) to angels, but rather to man, a
dominion which is exercised through Christ, the perfect man. (Eph. 1:20 - 2:7; Heb. 2:5ff)
Clearly there are many things that we do not know but what we do know "let us employ for the
purpose of removing all distrust, and strengthening our confidence in God". (Calvin, Institutes
1:14)
Home|Contents