One Christian's View of Angels
The Words for Angels
The Origin, Nature, and Number of Angels
Though other words are used for these spiritual beings, the primary word used in the Bible is angel. Three other terms undoubtedly referring to angels are seraphim (Isa. 6:2), cherubim (Ezek. 10:1-3), and ministering spirits, which is perhaps more of a description than a name (Heb. 1:13). The Hebrew word for angel is mal`ach, and the Greek word is angelos. Both words mean "messenger" and describe one who executes the purpose and will of the one whom they serve.
The unfallen angels are also spoken of as "holy ones" (Ps. 89:5, 7). The reason is twofold. First, being the creation of a holy God, they were created perfect without any flaw or sin. Second, they are called holy because of their purpose. They were "set apart" by God and for God as His servants and as attendants to His holiness (cf. Isa. 6).
"Host" is the Hebrew tsaba, "army, armies, hosts." It is a military term and carries the idea of warfare. Angels are referred to as the "host," which calls our attention to two ideas. First, it is used to describe God's angels as the "armies of heaven" who serve in the army of God engaged in spiritual warfare (Ps. 89:6, 8; 1 Sam. 1:11; 17:45). Second, it calls our attention to angels as a multitude of heavenly beings who surround and serve God as seen in the phrase "Lord of hosts" (Isa. 31:4). In addition, tsaba sometimes includes the host of heavenly bodies, the stars of the universe.
The term is used in the Old Testament. A careful study of the many passages using this term suggests that this is no ordinary angel, but a Theophany, or better, a Christophany, a preincarnate appearance of Christ. The angel is identified as God, speaks as God, and claims to exercise the prerogatives of God. Still, in some passages He distinguishes Himself from Yahweh (Gen. 16:7-14; 21:17-18; 22:11-18; 31:11-13, Ex. 3:2; Judg. 2:1-4; 5:23; 6:11-22; 13:3-22; 2 Sam. 24:16; Zech. 1:12; 3:1; 12:8). That the Angel of the Lord is a Christophany is suggested by the fact a clear reference to "the Angel of the Lord" ceases after the incarnation. References to an angel of the Lord in Luke 1:11; and 2:8 and Acts 5:19 lack the Greek article which would suggest an ordinary angel.
That angels are created beings and not the spirits of departed or glorified human beings is brought out in Psalm 148. There the Psalmist calls on all in the celestial heavens, including the angels, to praise God. The reason given is, "For He commanded and they were created" (Ps. 148:1-5). The angels as well as the celestial heavens are declared to be created by God.
Though the exact time of their creation is never stated, we know they were created before the creation of the world. From the book of Job we are told that they were present when the earth was created (Job 38:4-7) so their creation was prior to the creation of the earth as described in Genesis one.
Though at times they have revealed themselves in the form of human bodies (angelophanies) as in Genesis 18:3, they are described as "spirits" in Hebrews 1:14. This suggests they do not have material bodies as humans do. This is further supported by the fact they do not function as human beings in terms of marriage and procreation (Mark 12:25) nor are they subject to death (Luke 20:36).
Mankind, including our incarnate Lord, is "lower than the angels" (Heb. 2:7). Angels are not subject to the limitations of man, especially since they are incapable of death (Luke 20:36). Angels have greater wisdom than man (2 Sam. 14:20), yet it is limited (Matt. 24:36). Angels have greater power than man (Matt. 28:2; Acts 5:19; 2 Pet. 2:11), yet they are limited in power (Dan. 10:13).
Angels, however, have limitations compared to man, particularly in future relationships. Angels are not created in the image of God, therefore, they do not share man's glorious destiny of redemption in Christ. At the consummation of the age, redeemed man will be exalted above angels (1 Cor. 6:3).
Angels, though spirit beings and very powerful, are not omnipotent, omniscient, nor omnipresent. They cannot be everywhere at once.
Since they are spirit beings, they are usually not seen, unless God gives the ability to see them or unless they manifest themselves. Balaam could not see the angel standing in his way until the Lord opened his eyes (Num. 22:31) and Elisha's servant could not see the host of angels surrounding him until Elisha prayed for his eyes to be opened (2 Kings 6:17). When angels have been seen as recorded in Scripture, they were often mistaken as men because they were manifested in a man-like appearance (Gen. 18:2, 16, 22; 19:1, 5, 10, 12, 15, 16; Judg. 13:6; Mark 16:5; Luke 24:4). Sometimes, they appear in a way that either manifests God's glory (Luke 2:9; 9:26) or in some form of brilliant apparel (cf. Matt. 28:3; John 20:12; Acts 1:10 with Ezek. 1:13; Dan. 10:6). Consistently, they have appeared as real men, never as ghosts, or as winged animals (cf. Gen. 18:2; 19:1; Mark 16:3; Luke 24:4).
They are occasionally pictured in other forms and in other manifestations as with wings, and as a combination of man, beast, and birds as in Ezekiel 1:5f and Isaiah 6:6. But apparently such manifestations only occurred by way of a vision or special revelation from God. No angel literally appeared in such form.
They also seem to always have appeared as youthful or mature men (Mark 16:5), but never as old men, perhaps because they neither age nor die (Luke 20:36).
In the present fascination of our culture, previously referred to as angelmania, the common conception of angels is that of winged creatures and most times as female.
Some of the commonly held conceptions are not supported by the scriptural witness. There are no indications of angels appearing in female form. Nor is there explicit reference to them as winged, although Daniel 9:21 and Revelation 14:6 speak of them as flying. The cherubim and seraphim are represented as winged (Exod. 25:20; Isa. 6:2), as are the symbolic creatures of Ezekiel 1:6 (cf. Rev. 4:8). However, we have no assurance that what is true of cherubim and seraphim is true of angels in general. Since there is no explicit reference indicating that angels as a whole are winged, we must regard this as at best an inference, but not a necessary inference, from the biblical passages which describe them as flying.
While angels generally appear as men in Scripture, Zechariah 5:9 may suggest this is not always the case. The two women mentioned in this passage are not specifically called angels, but they are clearly agents of God or forces of Satan, like angels, good or evil.
There are several qualities common to personality all of which angels possess-personal existence, intellect, emotion, and will. As personalities we see them interacted with over and over again through the Bible. Ryrie writes:
Angels then qualify as personalities because they have these aspects of intelligence, emotions, and will. This is true of both the good and evil angels. Good angels, Satan, and demons possess intelligence (Matt. 8:29; 2 Cor. 11:3; 1 Peter 1:12). Good angels, Satan, and demons show emotions (Luke 2:13; James 2:19; Rev. 12:17). Good angels, Satan, and demons demonstrate that they have wills (Luke 8:28-31; 2 Tim. 2:26; Jude 6). Therefore, they can be said to be persons. The fact that they do not have human bodies does not affect their being personalities (any more than it does with God).
Their Knowledge:
Jesus said, "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone" (Matt. 24:36). This comment by the Lord suggest two things: (1) The phrase, "not even the angels" implies that angels have superhuman knowledge, but (2) the main statement of this verse shows they are limited in their knowledge, they are not omniscient. That their knowledge is greater is also suggested by the fact they were present at some of the heavenly counsels, were involved in conveying revelation (Gal. 3:19), and were used of God to interpret visions as with Daniel and Zechariah.Ryrie suggests three reasons for their superior knowledge:
(1) Angels were created as a higher order of creatures in the universe than humans are. Therefore, innately they possess greater knowledge. (2) Angels study the Bible more thoroughly than some humans do and gain knowledge from it (James 2:19; Rev. 12:12). (3) Angels gain knowledge through long observation of human activities. Unlike humans, angels do not have to study the past; they have experienced it. Therefore, they know how others have acted and reacted in situations and can predict with a greater degree of accuracy how we may act in similar circumstances. The experiences of longevity give them greater knowledge.
Their Strength:
Since man is created lower than the angels with limitations angels do not have, we would expect them to possess superhuman strength as well. That angels have greater strength than man is evident from at least two considerations:(1) Specific Statements in Scripture: Scripture specifically speaks of their greater power. Psalm 103:20 at least implies their greater strength in the statement, "Bless the Lord, O you his angels, you mighty ones who do his word." Then, 2 Thessalonians 1:7 refers to the return of the Lord with His mighty angels in flaming fire. Further, 2 Peter 2:11 reads, "whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord." The only question here is who is being compared? The major subject of the context is that of the false teachers (humans beings), however, due to verse 10, some believe the comparison is being made between the "angelic majesties" of verse 10, good angels and evil angels. If so, then the verse is stating that the good angels are more powerful than the evil ones.
(2) Their Activities as Described in Scripture: Though their great power is always a derived power from God, the mighty works they accomplish, as in the execution of God's judgments, demonstrate their superhuman strength (cf. 2 Chron. 32:21; Acts 12:7-11; and the many references to angelic activities in Revelation). In this regard, Elisha's confidence and prayer for his servant to see the myriad of angels surrounding them in the face of the human forces, suggests their greater power (2 Kings 6:15-17). His confidence was certainly not simply in their greater numbers. Illustrations of their power are seen in Acts 5:19; 12:7, 23; Matthew 28:2 (the stone rolled away by the angel weighed about 4 tons).
The Psalmist exclaimed, "Blessed be the LORD God, the God of Israel, Who alone works wonders" (Ps. 72:18). All miraculous power has its source in God. As angelic creatures, they are subject to the limitations of their creatureliness. They are mighty, but not almighty. Even Satan, a fallen angel, with his angelic powers must operate under the permissive will of God (Job 1:12; 2:6).
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Paul Enns provides us with an excellent overview of most of the various rankings or classifications of the organized angelic world.
Angels who are governmental rulers.Ephesians 6:12 refers to "ranking of fallen angels": rulers are "those who are first or high in rank"; powers are "those invested with authority"; world-forces of this darkness "expresses the power or authority which they exercise over the world"; spiritual forces of wickedness describes the wicked spirits, "expressing their character and nature." Daniel 10:13 refers to the "prince of the kingdom of Persia" opposing Michael. This was not the king of Persia but rather a fallen angel under Satan's control; he was a demon "of high rank, assigned by the chief of demons, Satan, to Persia as his special area of activity" (cf. Rev. 12:7).
Angels who are highest ranking.Michael is called the archangel in Jude 9 and the great prince in Daniel 12:1. Michael is the only angel designated archangel, and may possibly be the only one of this rank. The mission of the archangel is protector of Israel. (He is called "Michael your prince" in Dan. 10:21.) There were chief princes (Dan. 10:13), of whom Michael was one, as the highest ranking angels of God. Ruling angels (Eph. 3:10) are also mentioned, but no further details are given.
Angels who are prominent individuals.(1) Michael (Dan. 10:13; 12:1; Jude 9). The name Michael means "who is like God?" and identifies the only one classified as an archangel in Scripture. Michael is the defender of Israel who will wage war on behalf of Israel against Satan and his hordes in the Tribulation (Rev. 12:7-9). Michael also disputed with Satan about the body of Moses, but Michael refrained from judgment, leaving that to God (Jude 9). Jehovah's Witnesses and some Christians identify Michael as Christ; this view, however, would suggest Christ has less authority than Satan, which is untenable.
(2) Gabriel (Dan. 9:21; Luke 1:26). His name means "man of God" or "God is strong." "Gabriel seems to be God's special messenger of His kingdom program in each of the four times he appears in the Bible record ... He reveals and interprets God's purpose and program concerning Messiah and His kingdom to the prophets and people of Israel." In a highly significant passage, Gabriel explained the events of the seventy weeks for Israel (Dan. 9:21-27). In Luke 1:26-27 Gabriel told Mary that the One born to her would be great and rule on the throne of David. In Daniel 8:15-16 Gabriel explained to Daniel the succeeding kingdoms of Medo-Persia and Greece as well as the untimely death of Alexander the Great. Gabriel also announced the birth of John the Baptist to Zacharias (Luke 1:11-20).
(3) Lucifer (Isa. 14:12) means "shining one" or "star of the morning." He may have been the wisest and most beautiful of all God's created beings who was originally placed in a position of authority over the cherubim surrounding the throne of God.
Angels who are divine attendants.(1) Cherubim are "of the highest order or class, created with indescribable powers and beauty ... Their main purpose and activity might be summarized in this way: they are proclaimers and protectors of God's glorious presence, His sovereignty, and His holiness." They stood guard at the gate of the Garden of Eden, preventing sinful man from entering (Gen. 3:24); were the golden figures covering the mercy seat above the ark in the Holy of Holies (Exod. 25:17-22); and attended the glory of God in Ezekiel's vision (Ezek. 1). Cherubim had an extraordinary appearance with four faces-that of a man, lion, ox, and eagle. They had four wings and feet like a calf, gleaming like burnished bronze. In Ezekiel 1 they attended the glory of God preparatory for judgment.
(2) Seraphim, meaning "burning ones," are pictured surrounding the throne of God in Isaiah 6:2. They are described as each having six wings. In their threefold proclamation, "holy, holy, holy" (Isa. 6:3), it means "to recognize God as extremely, perfectly holy. Therefore, they praise and proclaim the perfect holiness of God. The seraphim also express the holiness of God in that they proclaim that man must be cleansed of sin's moral defilement before he can stand before God and serve Him."
Regarding the governmental rulers in the angelic world, Ryrie described this as follows:
1. Rulers or principalities. These words, used seven times by Paul, indicate an order of angels both good and evil involved in governing the universe (Rom. 8:38; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10, 15).
2. Authorities or powers. This likely emphasizes the superhuman authority of angels and demons exercised in relation to the affairs of the world (Eph. 1:21; 2:2; 3:10; 6:12; Col. 1:16; 2:10, 15; 1 Peter 3:22).
3. Powers. This word underscores the fact that angels and demons have greater power than humans (2 Peter 2:11). See Ephesians 1:21 and 1 Peter 3:22.
4. Place of rule. In one place demons are designated as world rulers of this darkness (Eph. 6:12).
5. Thrones or dominions. This designation emphasizes the dignity and authority of angelic rulers in God's use of them in His government (Eph. 1:21; Col. 1:16; 2 Peter 2:10; Jude 8).
Some question whether the Seraphim and Cherubim are actually angels since they are never clearly identified as angels, but due to the nature of angels and their service as superhuman servants of God, this is the most logical place to classify them. It would be helpful to also consider Ryrie's explanation of these angelic beings:
Cherubim: Cherubim constitute another order of angels, evidently of high rank since Satan was a cherub (Ezek. 28:14, 16). They seem to function as guardians of the holiness of God, having guarded the way to the tree of life in the Garden of Eden (Gen. 3:24). The use of cherubim in the decoration of the tabernacle and temple may also indicate their guarding function (Ex. 26:1ff.; 36:8ff.; 1 Kings 6:23-29). They also bore the throne-chariot which Ezekiel saw (Ezek. 1:4-5; 10:15-20). Some also identify the four living ones of Revelation 4:6 as cherubim, though others feel these represent the attributes of God. Representations of the cherubim will also be a part of the millennial temple (Ezek. 41:18-20).
Seraphim: All we know about this rank of angelic beings is found in Isaiah 6:2, 6. Apparently the seraphim were an order similar to the cherubim. They acted as attendants at the throne of God and agents of cleansing. Their duty also was to praise God. Their description suggests a six-winged humanlike creature. The word may be derived from a root meaning "to burn" or possibly from a root which means "to be noble."
Three other classification of angels remain:
1. Elect Angels: In 1 Timothy 5:21, Paul speaks of "the elect angels." These are the holy angels who are somehow included in the elect purposes of God. These are angels who did not follow after Satan in his rebellion. There is little revealed about their election, but apparently there was a probationary period for the angelic world and these, being the elect of God, remained faithful and are confirmed in their holy state in the service of the Lord. As Chafer writes, "The fall of some angels is no more unanticipated by God than the fall of man. It may be implied, also that angels have passed a period of probation."
2. The Living Creatures: These are angelic creatures who seem to be involved with revealing the glory of the God of Israel in His omniscience, omnipotence, and omnipresence (Ezek. 1:5f; Rev. 4:6; 6:1). Ezekiel 10:15, 20 reveal them as cherubim. Through the four faces, they may also anticipate what God would do to bring salvation to man through His Son: (a) The face of the man suggests wisdom, compassion, intelligence and pictures Christ's humanity as the Son of man, the special focus found in the gospel of Luke; (b) the face of a lion speaks of kingly appearance and pictures Christ as King which is Matthew's emphasis; (c) the face of a bull or ox portrays a servant, the emphasis seen in Mark; and (d) the face of an eagle speaks of heavenly action and portrays the deity Christ, which is John's emphasis.
3. Watchers: "Watchers" is an Aramaic word which means, "vigilant, waking, watchful." Verse 17 may infer this is a special type of angel (if a special class is intended). It seems to describe holy angels who are constantly vigilant to serve the Lord and who watch over the rulers of the world and the affairs of men (Dan. 4:13, 17, 23). The added description, "a holy one" in verse 13 may imply there are unholy watchers, i.e., demonic forces who are watching the affairs of men and seeking to influence and destroy.
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