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Angelology |
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The Doctrine of Angels |
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by IntroductionThe fact that God has created a realm of personal beings other than mankind is a fitting topic for systematic theological studies for it naturally broadens our understanding of God, of what He is doing, and how He works in the universe.
The study of angels or the doctrine of angelology is one of the ten major categories of theology developed in many systematic theological works. The tendency, however, has been to neglect it. As Ryrie writes,
Though the doctrine of angels holds an important place in the Word of God, it is often viewed as a difficult subject because, while there is abundant mention of angels in the Bible, the nature of this revelation is without the same kind of explicit description we often find with other subjects developed in the Bible:
While many details about angels are omitted, it is important to keep in mind three important elements about the biblical revelation God has given us about angels. (1) The mention of angels is inclusive in Scripture. In the NASB translation these celestial beings are referred to 196 times, 103 times in the Old Testament and 93 times in the New Testament. (2) Further, these many references are scattered throughout the Bible being found in at least 34 books from the very earliest books (whether Job or Genesis) to the last book of the Bible (Revelation). (3) Finally, there are numerous references to angels by the Lord Jesus, who is declared to be the Creator of all things, which includes the angelic beings. Paul wrote, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities (a reference to angels)—all things have been created by Him and for Him.” So while the mention of angels may seem incidental to some other subject contextually, it is an important element of divine revelation and should not be neglected, especially in view of the present craze and many misconceptions about angels. It is out of this extended body of Scripture, therefore, that the doctrine of angels, as presented in this study, will be developed. The objective is to make the Bible our authority rather than the speculations of men or their experiences or what may sound logical to people. Though theologians have been cautious in their study of angels, in recent years we have been bombarded by what could easily be called Angelmania. In “Kindred Spirit” Dr. Kenneth Gangel has written an article on the widespread discussion and fascination with angels even by the secular world which he entitled, Angelmania.4 Gangel writes,
The bookstores abound with books on angels and many claim encounters with angels. One of the major networks has a popular program entitled “Touched By An Angel.” Certainly, this is just a story to entertain, but it does illustrate our fascination with this topic. In addition, it illustrates the very poor grasp of what the Bible really teaches about angels and about God. By these comments I do not mean to discount all the so-called encounters with angels that we occasionally read or hear about. Why? Because, as will be discussed in more detail later, angels are servants of God, described by the author of Hebrews as, “ministering spirits, sent out to render service for the sake of those who will inherit salvation.” See also Psalm 91:11 and Matthew 4:11. So certainly, due to the inspired and inerrant character of Scripture, we can trust completely in the Bible’s teaching on angels and, “with a perhaps lesser degree of certainty, consider the personal accounts of reputable Christians.”6 There is an important question that needs to be asked. Why all the fascination of our culture with angels? First, there is always a bent in man for the miraculous or supernatural, for that which lifts him out of the mundane and pain of life, even if for a moment, but there is more to this issue. The interest in angels is due in part to pendulum swings of society. In the past, society had swung from the gross mystical speculations of the middle ages to the rationalism of the late 1800s and early 1900s. Now, due in part to the failure of rationalism and materialism to give answers and meaning to life, the emptiness of man’s heart along with the futility of his pursuits has given rise to his interest in the mystical, in the supernatural, and in the spiritual. The tragedy is that our culture continues to pursue this independently of God’s revelation, the Bible. The pendulum has swung back to mysticism as it is seen so prominently in the New Age movement, the occult, and in the cults. So belief in Satan, demons, and angels is more and more common place today and used as a substitute for a relationship with God through Christ. This predisposition is not because people are believing the Bible, but because of the rise of occult phenomena and the futility of life without God (see Eph. 2:12 and 4:17-19). A Simple DefinitionAngels are spiritual beings created by God to serve Him, though created higher than man. Some, the good angels, have remained obedient to Him and carry out His will, while others, fallen angels, disobeyed, fell from their holy position, and now stand in active opposition to the work and plan of God. The Terms Used of AngelsGeneral TermsAngelThough 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). More will be said on this later when dealing with the classification of angels. 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 context must determine if a human messenger is in view, or one of the celestial beings called “angels,” or if it is being used of the second Person of the Trinity as will be discussed below. The holy angels are messengers of God, serving Him and doing His bidding. The fallen angels serve Satan, the god of this world (aiwn, “age”) (2 Cor. 4:4). Illustrations of uses that do not refer to celestial beings: (1) For human messengers from one human to another (Luke 7:24; Jam. 2:25). (2) For human messengers bearing a divine message (Hag. 1:13; Gal. 4:14). (3) For an impersonal agent, Paul’s thorn in the flesh described as “a messenger of Satan” (2 Cor. 12:7). (4) For the messengers of the seven churches (Rev. 2-3). It is also used in connection with the seven churches of Asia, “To the angel of the church in …” Some take this to mean a special messenger or delegation to the church as a teaching elder, others take it to refer to a guardian angel. Thus, the term angelos is not only a generic term, pertaining to a special order of beings (i.e., angels), but it is also descriptive and expressive of their office and service. So when we read the word “angel” we should think of it in this way. Holy OnesThe 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“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. Difficult TermsSons of GodIn their holy state, unfallen angels are called “sons of God” in the sense that they were brought into existence by the creation of God (Job 1:6; 38:7). Though they are never spoken of as created in the image of God, they may also be called “sons of God” because they possess personality like God. This will be demonstrated later in this study. This term is also used in Genesis 6:2 which tells us the “sons of God” took wives from among the “daughters of men.” Some scholars understand “the sons of God” of Genesis 6:2 to refer to the sons of the godly line of Seth and the “daughters of men” to refer to the ungodly line of the Cainites. Others, in keeping with the use of “sons of God” in Job, believe the term refers to fallen angels who mated with the daughters of men to produce an extremely wicked and powerful progeny that led to the extreme wickedness of Noah’s day. Most who hold to this latter view find further support in 2 Peter 2:4-6 and Jude 6-7.7 Still others believe they refer to despots, powerful rulers. Ross writes:
The Angel of the LordThe second difficulty concerns the identity of “the angel of the Lord” as it 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. The Origin, Nature, and Number of AngelsAngels Are Created BeingsThe Fact of Their CreationThat 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.
The Time of Their CreationThough 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. The Agent of Their CreationScripture specifically states that Christ, as the one who created all things, is the creator of angels (cf. John 1:1-3 with Col. 1:16).
The Nature and Number of Their CreationThe angels were created simultaneously as a host or a company. God created man and the animal kingdom in pairs with the responsibility and ability to procreate. Angels, however, were created simultaneously as a company, a countless host of myriads (Col. 1:16; Neh. 9:6). This is suggested by the fact they are not subject to death or any form of extinction and they do not propagate or multiply themselves as with humans. Hebrews 9:27 says, “… it is appointed for men to die once and after this comes judgment.” While fallen angels will be judged in the future and permanently confined to the lake of fire (Matt. 25:41; 1 Cor. 6:4; 2 Pet. 2:4; Jude 6), there is never any mention of the death of angels (see Luke 20:36). Nevertheless, they are an innumerable host created before the creation of the earth (cf. Job 38:7; Neh. 9:6; Ps. 148:2, 5; Heb. 12:22; Dan. 7:10; Matt. 26:53; Rev. 5:11; with Matt. 22:28-30; Luke 20:20-36). Angels Are Spirit BeingsTheir AbodeStatements like, “the angels which are in heaven” (Mark 13:32) and “an angel from heaven” suggest that angels have fixed abodes or centers for their activities. However, due to the ministry and abilities given to them in the service of God, they have access to the entire universe. They are described as serving in heaven and on earth (cf. Isa. 6:1f; Dan. 9:21; Rev. 7:2; 10:1).
The reference to “the Abyss” brings up another important element regarding the abode of the fallen angels. Ryrie writes:
Jude also speaks of an abode for angels:
While the meaning of this passage is debated, it does show us that angels not only have a domain or area of authority assigned to them, but a dwelling place.
Their ImmaterialnessThough 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).
Millard Erickson writes:
Angels, though spirit beings and very powerful, are not omnipotent, omniscient, nor omnipresent. They cannot be everywhere at once. Their AppearanceSince 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.
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. Their HolinessAll angels were created holy, without sin, and in a state of perfect holiness.
Their CreaturelinessAs created beings, they are of course mere creatures. They are not divine and their worship is explicitly forbidden (see Col. 2:18; Rev. 19:10; 22:9). As a separate order of creatures, they are both distinct from human beings and higher than humans with powers far beyond human abilities in this present age (cf. 1 Cor. 6:3; Heb. 1:14; 2:7). But as creatures they are limited in their powers, knowledge, and activities (1 Peter 1:11-12; Rev. 7:1). Like all of creation, angels are under God’s authority and subject to His judgment (1 Cor. 6:3; Matt. 25:41). Following the revelation given to John, on two occasions the apostle fell on his face in worship, but the angel quickly told John not to worship him and then gave the reason. Angels are but “fellow servants” and called upon to serve God as all God’s creatures should. So John was told to “worship God.” The worship of angels (as with any other object of worship) distracts from the worship of God and attributes godlike powers to the object of worship. Angels are powerful and awesome in many ways, but, like us, they are only creatures and servants of the living God who alone deserves our worship. This means we are not to pray to them or trust in them even though God may use them to minister to our needs in various ways. Our trust is to be in God, not angels. They minister to us at His bidding under His authority and power. Though sometimes the instrument of aid or deliverance was an angel, New Testament believers recognized it was the Lord who delivered them (see Acts 12:11). In Acts 27:23-25, Luke recounted Paul’s experience with an angel who brought him a message from the Lord, but there was no worship of the angel. Instead, Paul’s faith was in the God he served.
Though writing about their invisibility to mankind, Chafer has an interesting comment:
The church at Colossae had been invaded by false teachers who were teaching a false humility and the worship of angels as a part of the means to spirituality. It seems these teachers were claiming special mystic insights by way of visions in connection with their worship of angels. Concerning this, Paul wrote:
This was demonic because it was an attempt to usurp the preeminent place and sufficiency of Christ as Savior and Lord (cf. Col. 2:10). It is no wonder, then, that the author of Hebrews, in the most extended passage on angels in the New Testament (Heb. 1:5-29), demonstrates the superiority of Christ to even the mighty angels (Heb. 1:2-4, 13). In this he concludes his argument with a question designed to show that Christ, God’s very Son and the radiance of His glory who sits at God’s right hand, is superior to angels for he asked, “Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?” (Heb. 1:14). Their PersonalitiesThere 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:
The fallen angels are even described by actions of personality like lying and sinning (John 8:44; 1 John 3:8-10). Some have considered angels, including Satan, as merely the abstract personification of good and evil, but such is not at all in keeping with the teaching of Scripture. Their Abilities and PowersTheir 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:
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). Their PositionIn Regard to ManBy creation man is lower than the angels (Heb. 2:7-9). Angels are higher in intelligence, power, and movement, yet angels serve men as ministering spirits (Heb. 1:14) sent forth to serve the saints regardless of their high position and power. As mentioned, men are warned to never worship angels for they are only creatures. Today believers are experientially lower than the angels, yet positionally higher because of their union in Christ (cf. Eph 1:20-22; with Eph 2:4-6 and Heb 2:9). Christians share Christ’s seat at God’s right hand. One day, however, believers will be both positionally and experientially higher and will judge angels (1 Cor 6:3). This undoubtedly refers to some kind of governmental direction believers will have over angels. With Reference to ChristBy His essential nature and being, Christ is higher because He is God the Creator (cf. Heb 1:4ff with Col. 1:15-17). By Christ’s incarnation He became lower for a little while (Heb 2:9), but this only applied to His humanity. By Christ’s death, burial, resurrection, and ascension He became far superior to angels as the last Adam and the second man (cf. 1 Cor. 15:45-48; Eph. 1:20-22; 1 Pet. 3:18-22; Col. 2:15). As the glorified and exalted God-man He became the last Adam. Adam was the head of the first race of men, but Christ became the head of the second race of regenerated men. He is called last because there will never be another fall, and because He, as the glorified and exalted Savior, is a life-giving Spirit. As the second man from heaven He is viewed as the head and beginning of a new and exalted race of people. The Division of Angels—Good and EvilWhile all the angels were originally created holy and without sin, there was a rebellion by Satan, who, being lifted up by his own beauty, rebelled and sought to exalt himself above God. In his rebellion, he took with him one-third of the angels (Rev. 12:4). This rebellion and fall is probably described for us in Isaiah 14:12-15 and Ezekiel 28:15 embodied in the kings of Babylon and Tyre.22 Prophesying of a future angelic conflict that will occur in the middle of the Tribulation, John wrote, “And there was war in heaven, Michael and his angels waging war with the dragon. And the dragon and his angels waged war” (Rev. 12:7). In other words, there are good angels and there are evil angels. Regarding their fall, Bushwell writes:
As is clear from Revelation 12:7 and many other passages, the leader of these fallen angels, or demons as they are also called, is Satan (cf. Matt. 12:25-27). As the leader of these unholy angels, Satan is a liar, a murderer, and a thief (John 10:10). As God’s great antagonist, Satan hates God and His people and is constantly on the prowl like a roaring lion in search of those he may devour by his nefarious schemes (1 Peter 5:8). As an angelic being, Satan, along with his demon-like angels, is supernaturally powerfully and brilliant, and uses all his powers against humanity. Not only is he a liar, a thief, and a distorer, but one of his chief characterizations is deception. John describes him as the one “who deceives the whole world” (John 12:9). In his cunning, he disguises himself as an angel of light (2 Cor. 11:14). In view of this, the Apostle Paul wrote, “Therefore it is not surprising if his servants also disguise themselves as servants of righteousness …” (2 Cor. 11:15). The Organization of AngelsThe Fact of Angelic OrganizationWhile the Bible’s revelation on the organization of angels is rather meager, it says enough to show us there does seem to be organization in the angelic world. They appear to be organized into various ranks and orders and positions. This is suggested by the fact Michael is called the Archangel or chief angel (Jude 9). Then, in Daniel 10:13 he is called one of the chief princes. Other ranks and orders are suggested by the terms used of angels in Ephesians 3:10; 6:12, and 1 Peter 3:22. Ryrie writes:
This is further supported by Jude’s statement regarding the angels who left their “domain” (NASB) or “positions of authority” (NIV) in Jude 6. “Domain” is the Greek arch, which can mean, “domain, rule, authority,” or “sphere of influence.”25 The Classifications of AngelsPaul Enns provides us with an excellent overview of most of the various rankings or classifications of the organized angelic world.
Regarding the governmental rulers in the angelic world, Ryrie described this as follows:
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:
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.”29 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. Special AngelsAngels Associated With the TribulationIn Revelation a number of angels are specifically associated with certain judgments that will be poured out on the earth like the seven trumpets and the seven last plagues (Rev. 8-9; 16). In addition, some angels are related to special functions given to them, at least in these last days. There is the angel who has power over fire (Rev. 14:18), the angel of the waters (9:11), the angel of the abyss who will bind Satan (20:1-2). Angels Associated With the ChurchIn Revelation 2-3, each of the seven letters to the seven churches is addressed to “the angel of the church of …” In addition, they are each seen to be in the right hand of Christ in the vision of chapter one (Rev. 1:16, 20). However, since the term for angel means “messenger” and is also used of men, there is debate over whether these references refer to angelic beings or to the human leaders of the seven churches. It could refer to a guardian angel over these churches or to those men who function in the capacity of teachers of the Word, like the human pastors or elders. The Ministry of AngelsThe most basic characteristic of the good angels is seen in the way they are described in Hebrews 1:14 as ministering spirits and in the accounts of their many and varied activities of ministry as described in Scripture. Essentially, they function as priestly messengers (leitourgika pneumatata) in the temple-universe of God.30 From the account of their activities in the Bible, their service can be summarized as that of (1) the worship of God (Isa. 6:3; Rev. 4:8), (2) as messengers of God (Dan. 9:22; Luke 1:11, 26; 2:9; Rev. 1:1), (3) as soldiers in spiritual combat (Dan. 10:13f; Rev. 12:7), and (4) as ministers to God’s people (Heb. 1:14). Regarding their activity as ministering spirits, Bushwell comments:
As God’s celestial servants who carry out His purposes, we may observe that their ministry falls into several different relationships:32 In Relation to God: In their service to God, they are seen as attendants around His throne, waiting to serve Him and do His bidding (Ps. 103:20; Isa. 6:1f; Job 1:6; 2:1; Rev. 5:11; 8:1f), as worshippers in praise of Him (Isa. 6:3; Ps. 148:1-2; Heb. 1:6; Rev. 5:12), as observers who rejoice over what He does (Job 38:6-7; Luke 2:12-13; 15:10), as soldiers in battle with Satan (Rev. 12:7), and as instruments of His judgments (Rev. 7:1; 8:2). In Relation to the Nations: In relation to the nation of Israel, Michael, the archangel, seems to have a very important ministry as their guardian (Dan. 10:13, 21; 12:1; Jude 9). In relation to other nations, they watch over rulers and nations (Dan. 4:17) and seek to influence their human leaders (Dan. 10:21; 11:1). In the Tribulation they will be the agents God uses to pour out His judgments (see Rev. 8-9 and 16). In Relation to Christ: with the plan of God centering in the person of His Son, Jesus Christ, they naturally perform many services for the Savior.
In Relation to the Unrighteous: Angels not only announce and inflict judgment (Gen. 19:13; Rev. 14:6-7; Acts 12:23; Rev. 16:1), but they will separate the righteous from the unrighteous (Matt. 13:39-40). In Relation to the Church: Hebrews 1:14 describes their ministry as “ministering spirits, sent out to render service for the sake of those who will inherit salvation.” In this, however, Scripture points to a number of specific ministries: they bring answers to prayer (Acts 12:5-10), they help in bringing people to the Savior (Acts 8:26; 10:3), they may encourage in times of danger (Acts 27:23-24), and they care for God’s people at the time of death (Luke 16:22). In Relation to New Epochs: Ryrie points out that angels appear to be unusually active when God institutes a new epoch in the sweep of history and then outlines this for us:
Of course, the ministry of angels occurred at other times, but the question naturally arises, especially in view of our present day fascination with angels, is there biblical evidence these varied ministries of angels continue to function in the present age of the church?
Hebrews 13:2 reads, “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it” (NIV). Entertaining angels unawares brings to mind Abraham (Gen. 18:1ff.) and Lot (Gen. 19:1ff.), but even this statement does not prove angels function today as in Old and New Testament times. As Ryrie points out, ‘The word “angel” may refer to superhuman beings (see Gen. 18:1-8 for an example of such entertaining) or it may refer to a human being who is a messenger from God (see James 2:25 for an example of such entertaining).’35 Perhaps no aspect of their ministry to man is more talked about than the idea of “a guardian angel.” People often ask, “Does everyone have a guardian angel?” The concept that every person has a specific guardian angel is only by implication from the statement that angels do guard or protect as Psalm 91:11 declares. But this passage is directed to those who make the Lord their refuge.
Some would claim that this Old Testament passage should not be applied in modern times, but in Hebrews 1:14 the author of Hebrews does not seem to draw that distinction. That they are ministering spirits who minister to the saints is presented as a general truth of the Bible and should not be restricted to Bible times. Surely it is comforting to know that God may protect, provide, and encourage us through His angels, but this fact does not always guarantee such deliverance, and certainly we should never presume on this provision of God. So having considered the various ways angels minister, we should keep in mind that God does not always deliver us from danger or supply our needs in miraculous ways whether by angels or by His direct intervention. For His own sovereign and wise purposes, the opposite is sometimes His will as life clearly illustrates and Scripture declares (see Heb. 11:36-40). But there is another truth regarding angels that needs to be kept in view. Just as people usually do not think of the punitive ministry of angels, so people, in their popular ideas about angels, often ignore the Scripture’s teaching about the deception of Satan’s evil angels (2 Cor. 11:14-15). That society is ignorant of this is not without reason. The reason lies in Satan’s deception and in the vacuum of man’s heart as he continues to seek answers apart from God and Scripture’s revelation of God and His plan of salvation in Christ. As the arch deceiver and antagonist to God, to the church, and to mankind as whole, Satan is the master of disguise. Much of how society thinks today in its enchantment with angels is clearly a product of his masquerade as an angel of light with his angels who also disguise themselves in keeping with his purposes. Investigate what is being written in books and said in seminars and you will find numerous publications and teaching filled with what is nothing less than pure demonic deception. For more on this whole issue as it applies to today’s fascination with angels, see the study, “Angels, God’s Ministering Spirits” on our web page in the theology section. The Watchfulness of AngelsThe Fact of Their WatchfulnessSignificantly, a number of passages speak of the angels as observers. Some are surprised by this truth, but the Bible teaches us that angels are spectators of God’s activities in the world and that they are especially keen on observing the unfolding of His plan of redemption. Since a number of passages specifically address the fact angels are spectators of what God does, we would be remiss to ignore this biblical truth for there is certainly a reason and a lesson to be learned from this (Job 38:7; Luke 15:10; 1 Cor. 4:9; 11:10; Eph. 3:10; Tim. 3:16; 1 Pet. 1:12). The Objects of Their WatchfulnessAs indicated previously, they observed God’s creation and rejoiced (Ps. 38:7). At seeing the birth of Christ, the angels rejoiced in praise to God (Luke 2:13-14) and they witnessed the entirety of Jesus’ life on earth (1 Tim. 3:16). They also observe God’s joy when a sinner repents (Luke 15:10).37 Angels are keenly interested in man’s salvation in Christ and carefully observe God’s manifold wisdom in the unfolding of His redemptive plan (1 Pet. 1:12; Eph. 3:10). In the statement, “things into which the angels long to look,” “things” are those things that belong to our salvation (vs. 10), and “long to look” is the same word used of the actions of John and Peter and Mary when they stooped down to peer into the empty tomb (Luke 24:12; John 20:5, 11). The verb, parakuptw, “to bend over,” conveys the idea of bending over to see something more clearly or to look intently (see also Jam. 1:24). The Reasons for Their WatchfulnessThe Two Kingdoms and the Angelic ConflictA question that naturally arises is why are angels so deeply interested and observant of what is happening on this earth? First, as holy creatures they are concerned for the worship and glory of God that is His due as the holy and infinite Creator. This is clearly evident in Isaiah 6:3 where, in antiphonal chorus, seraphim sing of God’s holiness, “Holy, Holy, Holy, is the Lord of hosts, The whole earth is full of His glory.” John states that in their devotion to God’s worship the living creatures never stop saying: “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come” (NIV). Their devotion to God’s glory becomes exceedingly prominent and specific in Revelation. In Revelation 4:8-11, their continuous praise evokes the praise of the twenty-four elders which is aimed at God’s worthiness as the Sovereign Creator. Then in chapter 5:8-14, angels, accompanied by the twenty-four elders (representatives of the church), direct their praise toward God’s gracious work of salvation through the Lamb in view of His worthiness to open the seven seals. He alone is found worthy to open the seven-sealed book and break its seals (cf. Rev. 5:1 with 5:9f). Though we are not told the exact contents of the seven-sealed book, written inside and on the back, it undoubtedly contains the story of man’s loss of his lordship over the earth (Gen. 1:26) to Satan, the usurper, and its recovery through the God-man Savior, the Lion who is also the Lamb. This Lamb is alone able to accomplish what no one else in the universe is qualified and able to do. The following three truths form an important element of God’s revelation: (1) God’s Purpose Declared: It was God’s intention that man would rule over this earth under God’s authority (Gen. 1:26; Ps. 8:4-6; Heb. 2:5-8a). (2) God’s Purpose Delayed: Because of the fall, as recorded in Genesis 3, Satan wrested the rule away from man (cf. Heb. 2:5 with 2:8b). God’s intention was for man to rule over this earth, never angels, much less the fallen angels. (3) God’s Purpose Fulfilled: But as promised in Genesis 3:15, the Lamb breaks Satan’s hold by means of His incarnation, sinless life, death, resurrection, ascension (see Heb. 2:9-14) and will one day recover that which was lost through the judgments of the seven seals as described in Revelation 6-19. One of the key features of Revelation concerns the two kingdoms: the kingdom of the world (Satan’s kingdom) and the kingdom of God. The words “king, kings, kingdom,” etc., occur thirty times in twenty-five verses in this book. In view of the struggle between the two kingdoms, there is a joyous celebration of voices raised in heaven at the sounding of the seventh trumpet in anticipation of what the seventh trumpet would accomplish.38 This surely includes the holy angels:
The issue of Satan’s rebellion to God’s authority may well explain Paul’s statement in 1 Corinthians 11:10 that a woman is to have a symbol of authority on her head because of the angels. This suggests that one of the areas angels observe is that of submission to authority. Submission glorifies God while rebellion dishonors God and promotes Satan’s goals. At the root of the angels’ keen interest in what God is doing today is the rebellion and fall of Satan. As observers, all the angels were present when Satan, in his quest to be like the Most High, sought to usurp God’s sovereign rule (see Isa. 14:12-15). This was an offense to the glory of God. It appears from Revelation 12:3-4 that one-third of the angelic hosts chose to follow Satan. Because of Satan’s sin, he was thrust out of his exalted place and became the great adversary of God and God’s people (see Ezek. 28:11-19).39 In addition, the Lord also explicitly tells us that the lake of fire was prepared for Satan and his angels (Matt. 25:41). Though a defeated foe (cf. Col. 2:15), Satan is not confined there now, but he and his fallen angels will be and this is a great point of anticipation in the Bible (cf. Rom. 16:20; Rev. 20:10). Satan’s Characterization as the SlandererAn understanding of one of Satan’s names is helpful here and is loaded with implications. The term, devil, as used so often of Satan, means, “slanderer, defamer, one who accuses falsely.”40 This name reveals him in one of his key characterizations in Scripture. As “the slanderer,” he is one who defames the character of God and one of the ways he seeks to do this is by accusing believers (Rev. 12:10). The book of Job gives us a good illustration of his defaming accusations against believers and how, at the same time, he seeks to malign the character of God. When you read the first two chapters of Job, the true purpose of Satan’s accusations become quickly evident. Satan’s claim was that Job only worshipped God because of all God had given to him; it was not because Job loved God for who He was or because God deserved to be worshipped as the Holy and Sovereign Creator. Just take away all that he has and he will curse you, was the essence of Satan’s accusation (cf. Job 1:6-11; 2:1-6). Satan’s Characterization of GodFrom the Bible’s characterization of Satan as “adversary” (1 Pet. 5:8)41 and “the devil,”42 and from his activities as seen in Scripture, it seems only logical that Satan may have argued that God was unloving and that His judgment of Satan and his angels to the lake of fire was unfair and unjust. Shortly after the creation of Adam and Eve, the devil’s attack on the character of God as unfair becomes immediately evident in the slanderous nature of his questions and statements to Eve in the temptation (Gen. 3:1-5). So today, from a world that lies under his deception (see John 12:31; 16:11; Eph. 2:2; 2 Cor. 4:3-4), there is a common sentiment echoed among many who, rejecting God’s Word, may say, “The God of the Bible is vengeful. How could a loving God send people to hell? I refuse to believe in a God like that.” A Reason for ManPart of the reason for man’s creation and for God’s plan of salvation in Christ is to demonstrate the truth of God’s character as wise, holy, just, loving, gracious, merciful, and good. In His holiness and justice, God had no other choice but to judge Satan and his angels to the lake of fire. The same is true with sinful man. But God is also merciful, gracious, and loving, so He provided a solution through the cross so that man could have eternal life. This gracious plan of love was not only anticipated in the Old Testament, but was actually first announced to the serpent (the devil in disguise) in Genesis 3:16, which is significant in view of the angelic conflict and the slanderous accusations of Satan. Man’s redemption and the recovery of paradise lost has always been based on what God would do through the seed of the woman, the Messiah Savior who would die as man’s substitute, but also defeat Satan and, by implication, demonstrate Satan’s slander as false (cf. Isa. 53; Rom. 3:21-26; Col. 2:10-15; Heb. 2:14-16). The Scriptures disclose the truth that the angels learn much about God from His activities through the person and work of Christ and through the church, especially in the unfolding of God’s plan of redemption. Concerning the sufferings of Christ, the glories that will follow, and the things announced to believers through those who preached the gospel by the Holy Spirit, Peter declared, “things into which angels long to look” (see 1 Pet. 1:11-12). Then, along a similar line Paul wrote,
Consequently, the church becomes a means of unveiling both the manifold wisdom and grace of God to angels, for in Ephesians 2:4-7 Paul wrote:
Chafer quotes Otto Von Gerlach who pointed out:
Victory AnticipatedRevelation 4-5 sets forth heaven’s perspective in preparation for the judgments that will follow on earth as described in chapters 6-19. It is these judgments that defeat Satan and his world system and establish God’s Son on His throne on earth. In these two chapters, however, there is a strong emphasis on the holiness of God, His worthiness to receive glory and honor, and on the worthiness of the Lamb, the Lord Jesus, to open and pour out the seals and to reign and receive glory and honor. And who are also prominent in these two chapters? The angels! In view of this scenario, we can see why God’s holy angels are so keenly interested in our salvation because in it they observe the manifold wisdom, love, grace, and holiness of God (Eph. 3:10; 1 Pet. 1:12). This becomes even more of an issue when one considers the rebellion and accusations of Satan in light of the condescension of Christ whose entire life they witnessed (1 Tim. 3:16). To witness the submission and condescension of God incarnate, even to the death of the cross, was an awesome declaration of God’s character as holy and immutable.
Think of this! They had seen Satan cast down from his exalted position and sentenced to the lake of fire because of his pride and rebellion, but in Christ’s incarnation and submissive life, even to the cross, they have the ultimate example of God’s holiness, love, grace, and mercy and the justness of Satan’s sentence. But what about the fallen angels? Evidently, there was a time of grace and testing for the angels before Satan’s fall, but they now remain confirmed in their fallen state just as those who die without Christ will remain in their fallen state to face the Great White Throne Judgment and eternal separation from God.
The Angelic Conflict
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