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Understanding Angels

Mike Johnson

When you hear the word angel, what image comes to mind?  Various visualizations may occur, but there is a good chance that paintings, drawings, modern-day television programs, and movies have influenced what we see.  Some may think of a beautiful woman with long hair wearing a white robe who moves about with wings and has a gentle voice.  Others may picture a fat, pink baby with a bow and arrows.  Regardless of what some may think, both of these views are foreign to the Scriptures.

Nevertheless, angels are real!  Jesus treats them that way (Lk. 12:8), mentioning them 18 times in the book of Matthew alone.  He believed in their existence and did not merely accommodate Himself to current beliefs.  The Bible elsewhere treats them as authentic.  Referring to angels, Hebrews 1:14 (NKJV) says, “Are they not all ministering spirits sent forth to minister for those who will inherit salvation?”

The Bible is our only reliable source of knowledge about angels, yet many questions about them go unanswered.  Since this is true, some may not be interested in studying these celestial beings, but the Old and New Testaments say much about them, providing us with a significant amount to learn on this subject. However, it is essential to understand that mere conjectures and depictions are of little value; thus, this study will examine their origin, nature, work, and various misconceptions about angels from a biblical perspective.

Interest in Angels

If you believe in the existence of angels, you are not alone.  In America, surveys typically show 70 to 80% of the population believes angels are real.  Interestingly, however, some believe in God but do not believe in angels, and some surveys have even shown that a few even accept the existence of angels but not of God.

Today, the amount of available information about angels illustrates their popularity.  For example, there are thousands of websites and online articles about them, as well as books and magazine articles found in stores.  Television programs and movies featuring angels are common, as well.  For instance, a popular show from the past, Touched by an Angel, ran for nine seasons, and it is still viewed by many today.  Documentaries can also be viewed and purchased on some cable channels.  Although these sources may not always depict accurate biblical teaching, they illustrate interest.

Angels likewise have a presence in today’s retail market.  Many stores sell angel statues, jewelry, angel greeting cards, and stationery. But, again, these images are merely perceptions of how angels look.  Songs have been written about literal angels, but writers often use the word metaphorically.  Many reading this can probably think of various songs where the writer refers to someone being like an angel or where the word angel is even in the title.

Consider other uses of the word angel today.  People use it as a term of endearment.  A good and caring person is called a “real angel.”  Infants are called “little angels,” and nurses are called “angels of mercy.”  We also have the Los Angeles Angels, the Navy’s Blue Angels, and Hell’s Angels.

Such interest in angels cannot be a mass media product, but rather it seems the mass media capitalized on existing curiosities.  The appeal may result from the desire people have to find meaning in their lives and to believe there is a force in existence beyond the physical world.

Why Study This Subject?

Many reading this may have read very few biblical articles and heard even fewer sermons on angels.  Perhaps the teaching has increased among Christians recently, but this subject still seems neglected.  In the denominational world, the popularity of studying the subject has grown much in the past few decades.  However, extremes exist, with some injecting angels into everything and others ignoring them completely.  These extreme attitudes are just one reason a study of angels is not only relevant but important.  Other reasons include:

1.  Angels are a Bible subject. Any Bible subject is worthy of our consideration.  The Bible mentions angels around 300 times in 34 of the 66 books.  Some may think of this topic as more of an Old Testament study, so there is less reason to study this subject since we are no longer under the old covenant.  However, the New Testament mentions angels more often than the Old.  In fact, every New Testament author refers to angels.  Paul, for example, mentions them 14 times.  Angels are very much a Bible subject; we should not ignore studying them.

Further, 2 Timothy 3:16-17 tells us, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.”  Like any other biblical subject, studying angels is “profitable.”  Since God has provided us with so much information about angels, He obviously wants us to know about them.

2.  Angels are interested in us. Several passages show they are intensely interested in our salvation and us.

In the “Parable of the Lost Sheep,” we learn that when one sinner repents, there is “joy in heaven” (Lk. 15:7).  Jesus states this concept more specifically as He continues with the “Parable of the Lost Coin.”  Here, Luke 15:10 says, “Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.”  We can safely say that all of heaven rejoices when even one sinner repents.  In that we all sin (Rom. 3:23), the angels are interested in the salvation of each of us.

In 1 Corinthians 4:9, Paul compares the apostles’ experiences to the contests of the gladiators in the Roman arena.  He writes, “For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men.”  They were like an exhibition to people of the earth and, beyond that, even angels.  So we learn the angels were interested in the apostles’ experiences.

In giving various reasons in 1 Corinthians 11 for why a woman must cover her head in worship, Paul includes in verse 10, “For this reason the woman ought to have a symbol of authority on her head, because of the angels.”  It is difficult to know precisely what Paul meant by stating this as grounds for his argument.  However, one view is that angels are present in the assembly and are interested in what happens there.  Consider the following comments by Albert Barnes:

The most natural interpretation seems to me to be this: ‘A woman in the public assemblies, and in speaking in the presence of people, should wear a veil . . . because the angels of God are witnesses of your public worship (Heb 1:13), and because they know and appreciate the propriety of subordination and order in public assemblies.’

This verse may very well endorse the concept of angels being interested in our obedience and in us.

Consider next 1 Peter 1:9-12.  Here Peter writes about the salvation he and others had preached.  We learn that the prophets of the Old Testament, by inspiration, prophesied about redemption through Christ.  Still, they did not completely understand what they spoke, even though they “searched carefully” for it.  The same was true of the angels, as Peter also says, “things which angels desire to look into.”  Like the prophets, they would have understood the general concepts of the coming of salvation but did not understand the fine points.  But, they wanted to — they were interested in knowing, as verse 12 reveals; they were interested in the salvation of everyone.

The Greek verb translated as “look into” means, according to the UBS, “to peep or to peer into or to stoop or bend down to look.”  Additionally, Vincent’s Word Studies points out,

Here it portrays one stooping and stretching the neck to gaze upon some wonderful sight.  It occurs in James 1:25, describing him who looks into the perfect law of liberty as into a mirror; and in Luke 24:12; John 20:5,11, of Peter and John and Mary “stooping” and looking into the empty tomb.  Possibly the memory of this incident unconsciously suggested the word to Peter.

Angels clearly have an extreme interest in people today and their redemption.  They are not impersonal heavenly robots but are interested in our welfare.  So it might be asked, “Since angels are interested in us, shouldn’t we be interested in them?”

3.  One day, we shall be like angels. During Jesus’ ministry, the Sadducees, who did not believe in a resurrection, questioned Him with a hypothetical marriage situation.   In Jesus’ response, he said, “But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection” (Luke 20:35-36).  In the afterlife, there are two ways stated in which we will be like angels.  First, like them, we will not die — we will be immortal.  Next, we will not marry.

A little girl once told her mother, “Mommy, I can hardly wait till I die so I can become an angel.”  This idea is prevalent, but it is not correct. There is no scripture stating or implying that we will be angels.  Those who die “in Christ” do not become angels but will be like them in certain ways.

4.  Angels minister to us. As noted at the beginning of our study, Hebrews 1:13-14 says, “But to which of the angels has He ever said: ‘Sit at My right hand, Till I make Your enemies Your footstool?’  Are they not all ministering spirits sent forth to minister for those who will inherit salvation?”  (The NASB translates as “render service.”)  God sends angels to serve us.

5.  There is a danger of being drawn into angel worship. Colossians 2:18 warns, “Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind.”  Revelations 22:8-9 records John, apparently overwhelmed by an angel’s presence, falling down and worshiping before him.  The angel rebuked him, referring to himself as a fellow servant. A risk exists of people engaging in angel worship today and of following many false doctrines associated with them.  This can only be avoided if we understand angels properly from the Scriptures.

The Meaning of the Word Angel

The Hebrew term commonly translated as angel in the Old Testament is malak, and the Greek word in the New Testament is angelos.  The basic meaning of these words is messenger.  Typically, these terms refer to heavenly beings, but the Scriptures also use the terms to speak of human messengers.  (Note Gen. 32:3; Num. 20:14.)   Malak, again translated messenger, is also used to refer to prophets (2 Chron. 36:15-16; Hag. 1:13) and priests (Mal. 2:7).  In  the New Testament, angelos is used to refer to John the Baptist (Mk. 1:2), the messengers from John to Jesus (Lk. 7:24), Satan’s messenger (2 Cor. 12:7), and the spies sent to Jericho (Jas. 2:25).  If the same words in the original can refer to a human messenger or a heavenly being, how do we know which is meant?  We determine it by the context.

Our study, however, involves God’s celestial beings.  Consider this formal definition from Smith’s Bible Dictionary.

By the word ‘angels’ (i.e. ‘messengers’ of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God — whose office is to do him service in heaven, and by his appointment to succor and defend men on earth.

Some passages refer to angels but do not use the word “angel.”  For example, the Bible calls angels

1. Holy ones (Deut. 33:2, sometimes translated as “saints”)
2. Sons of God (Job 1:6; 2:1; 38:7)
3. Ministering Spirits or God’s Ministers (Heb. 1:7, 14; Ps. 103:20-21)
4. Heavenly Host (Lk. 2:13; 1 22:19 Ps. 103:20-21; 148:2)
5. Watchers (Dan. 4:13, 23)

Thus, when malak or angelos occur in the original language, they are not always speaking about heavenly beings, and sometimes other words or phrases are used to designate God’s celestial beings.

Origin of Angels

Not every question about the origin of angels is answered in the Scriptures, but we have enough information to draw some conclusions.  In short, the Bible teaches that angels are created beings and thus have not always existed.  If they are eternal, they would be on par with the godhead.  However, God, Christ, and the Holy Spirit are eternal and cooperated in creating the universe (Gen. 1:26).  In contrast, angels are servants, not deities, and God created them.

Consider Psalm148:1-5, which says,

Praise the Lord!  Praise the Lord from the heavens; Praise Him in the heights!  Praise Him, all His angels; Praise Him, all His hosts!  Praise Him, sun and moon; Praise Him, all you stars of light!  Praise Him, you heavens of heavens, and you waters above the heavens!  Let them praise the name of the Lord, for He commanded and they were created.

This Psalm, known as the “Joy Song of Creation,” has the inspired writer calling upon God’s creation to praise Him.  Among those summoned are God’s angels or His hosts.  Why should the angels, the sun, the moon, and the waters above the heavens praise Him?  The text says, “For He commanded and they were created.”  Included in “they” would be His angels.  Just like the celestial bodies, God spoke the angels into existence.

Look further at Nehemiah 9:5b-6, where the Levites admonished the people and praised God.

Stand up and bless the Lord your God Forever and ever!  Blessed be Your glorious name, which is exalted above all blessing and praise!  You alone are the Lord; You have made heaven, the heaven of heavens, with all their host, the earth and everything on it, the seas and all that is in them, and You preserve them all.  The host of heaven worships You.

The Bible tells us that God created the “heaven of heavens, with all their host” who worship Him.  Although the “host of heaven” can refer to the stars (Deut. 4:19; 2 Kgs. 17:16; Acts 7:42), the phrase often refers to angels (1 Kgs. 22:19; Ps. 103:20-21; Lk. 2:13), which is probably the use here.  If so, this is another passage clarifying the origin of angels.

Further, Colossians 1:16, speaking of Christ, says, “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers.  All things were created through Him and for Him.”  All things in heaven and on earth, the visible and invisible, were created through Christ and for Him.  Angels would be a part of this creation but have not always existed, unlike divinity.  (Note also John 1:1-3.)

Scripture establishes that God created angels.  But when did that happen?  Job 38:4-7, where we find God speaking to Job, gives us that information.

Where were you when I laid the foundations of the earth?  Tell Me, if you have understanding.  Who determined its measurements?  Surely you know!  Or who stretched the line upon it?  To what were its foundations fastened?  Or who laid its cornerstone, When the morning stars sang together, and all the sons of God shouted for joy?

In the book of Job, the phrase “sons of God” refers to angels (1:6; 2:1).  Thus, when God laid the earth’s foundations, the angels shouted for joy!  Therefore, we can at least conclude that they existed before the creation of the world.

Myths About Angels

There are many beliefs today about angels not based on Scriptural teaching but on sentiment and superstition.  We will now explore some myths about them using the Scriptures as our guide.

Angels Are Women

In art and literature, and in most people’s minds, angels are usually depicted or thought of as females.  One might contend that angels are neither male nor female since they have a spiritual body.  They are a part of God’s invisible creation (Col. 1:16-17) and typically do not appear in human form.  They are “ministering spirits” (Heb. 1:14) and do not procreate (Mt. 22:31).  Contrary to popular portrayals, when in human form, the Bible refers to them as men — masculine pronouns are always used.  Neuter forms were available in the original languages but the male form is used exclusively.  Two angels (Michael and Gabriel) are even named, and their names are masculine.  In fact, Daniel 9:21 says, “yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, reached me about the time of the evening offering.”  (Note also Dan.  8:15-16.)

Consider further some Biblical occurrences of angels appearing as men.

1. Sodom and Gomorrah — Three “men” appeared to Abraham and Sarah and told them they would bear a son (Gen. 18:1-14). After that, two of the men went to Sodom and were called “angels” (Gen. 19:1, 5, 15, 16).
2. Announcement of Samson’s Birth — The book of Judges records an angel appearing to Manoah and his wife to announce the birth of Samson, who would be a deliverer of Israel. Throughout the story, the writer refers to this messenger interchangeably as a man and an angel (Jud. 13: 3, 6, 8-11,13,15, 21).
3. At the Resurrection of Christ — After Jesus’ crucifixion, various women came to the tomb to anoint the body of Jesus. They noted the rolled-away stone from the entrance upon arrival, as the writer describes in Mark 16:4-6:

But when they looked up, they saw that the stone had been rolled away — for it was very large.  And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.  But he said to them, ‘Do not be alarmed.  You seek Jesus of Nazareth, who was crucified.  He is risen!  He is not here.  See the place where they laid Him.’

Matthew 28:1-6 describes this man as an angel whose “countenance was like lightning and his clothing as white as snow.”

4. Jesus’ Ascension Two angels were present at Jesus’s ascension back to heaven when a cloud received Him out of their sight.  Acts 1:10 informs us, “And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel.” They assured the apostles that Jesus would return.  These two were obviously angels.
5. Peter’s Released from Prison — Peter was sleeping in prison, bound with two chains between two soldiers, and an angel caused the chains to fall off his hands. Then the angel told him to tie on his sandal, “And he said to him, put on your garment and follow me” (Acts 12:8).  When the Bible specifies gender, it depicts angels as male.

Some raise an objection based on Zechariah 5:5-11 where the writer describes a vision revealed by an angel to Zechariah.  A woman, representing wickedness, is put into a basket and covered by a lead disc.  Two women carry the basket to Shinar with the wings of a stork.  There are various interpretations of the different aspects of this vision.  Yet, we can conclude that the two women are not angels but are spoken of separately from the angel who communicated with Zechariah.  Instead, like the woman in the basket, they are figures that represent something else (Quertermous 2-3).

The Bible always speaks of God in masculine terms, and when angels appear in human form, the same is so with them.  Although God can make them appear in any form He chooses, from the standpoint of Scriptural evidence, we have no record of angels appearing in human form as females.

Angels Have Wings

A winged creature is usually the first image that comes to mind when someone thinks of an angel.  This impression is partly due to angels being depicted in this way by artists centuries ago.  But, the view that angels have wings existed long before the Middle Ages.  For example, Tertullian, an early Christian writer who wrote around 200 A.D., said,

Every spirit possesses wings.  This is a common property of both angels and demons.  So they are everywhere in a single moment.  The whole world is as one place to them.  It is easy for them to know everything that is done over the whole extent of the world, and to report it (qtd. in Bercot 15).

Is this ancient view correct, and are modern-day portrayals of winged angels accurate?  To begin with, consider Hebrews 13:2, which says, “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels.”  How would this be possible if these “strangers” had wings on their backs?  We would at least know that the stranger was not a human since people do not have wings.  Also, as noted earlier, angels appeared as men, i.e., they looked like humans.  Any alterations to their appearances (Mt. 28:1-6) did not include a set of wings.

Consider some passages commonly used to prove that angels fly with wings.  In Daniel 9, the angel Gabriel explains the Feast of Weeks to Daniel.  Verse 21 says, “Yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, reached me about the time of the evening offering.”   Scholars tell us that the phrase from the Hebrew rendered “caused to fly swiftly” is difficult to translate.  Although most translations say, “fly swiftly” or “swift flight,” the rendering can be “fly in weariness” or “weary in weariness.” Some apply verse 21 to Daniel, himself. The NASB  translates verse 21 as “came to me in my extreme weariness” (Compare to Daniel 8:27).    But if it does refer to Gabriel, Daniel says nothing about wings — it does not say how he flew (Hailey, A Commentary on Daniel, 178-179; Young 189-190).

The book of Revelation mentions the movement of angels.  For example, it speaks of an angel ascending from the east (7:2), standing in the sun (19:17), and coming down from heaven (10:1, 20:1).  Wings are not involved in any of these cases.

However, Revelation 14:6 does speak of an angel flying:  “Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth — to every nation, tribe, tongue, and people.” But, again, the verse does not say the angel had wings.  Also, the book of Revelation is highly figurative.  The scene’s intent seems symbolic, representing the rapid spread of the gospel.

It is clear from the Bible that in the historical appearances of angels in both the Old and New Testaments, they did not fly with wings.  Also, except when they appear as men, angels are in spirit form.  Why does a spirit need wings to travel from one place to another? (For additional information, see the section on seraphim and cherubim later in this article.)

Angels Play Harps

What musical instruments do angels play?  Most will respond by saying that angels play harps.  However, from the Scriptures, there is no indication that angels play harps or any musical instrument.  This romanticized version may have originated from ancient gods being depicted playing harps or lyres.

A passage sometimes used to prove this position is Revelation 14:2, where the 144,000 (the redeemed) are praising God.  It says, “And I heard a voice from heaven like the roar of many waters and like the sound of loud thunder. The voice I heard was like the sound of harpists playing on their harps” (ESV).  In each case, the writer makes a comparison.  There was not “many waters,” “loud thunder,” and “harpists playing their harps,” but the “voice” was like these.

Angels Are Dead Saints in Heaven

A common view about death is that when people die, they become angels.  We see this theme often on television.  People die and become angels, and then to get their “wings” or to get into heaven, they must come back to earth and help someone.  During a funeral, especially for a young child, the preacher may suggest the deceased child is now another one of God’s angels or God now has a new angel.  Although this may be comforting, nowhere in the Scriptures does it teach that people become angels when they die.

As we have seen, God created angels, but He did so before He created humans (Ps. 148:1-5; Neh. 9:5-6; Job 38:4-7).  Although there is some commonality, humans and angels are different beings.  Angels are angels, and humans are humans.  For example, in the case of the rich man and Lazarus (Lk. 16:19-22), we learn when Lazarus died, he went to Abraham’s Bosom or Paradise.   Angels carried him there, but Lazarus did not become an angel.

To justify this viewpoint, some turn to an occasion during Jesus’s ministry when the Sadducees questioned Him about the resurrection (Lk. 20).  He responded by saying, “But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection” (35-36).  First, it does not say we will be angels but “equal” to them.  (Some translations say “like;” note also Mt. 22:30 and Mk. 12:25.)  As noted previously, equality (likeness) is only in two areas, according to the verse:  we will not marry nor will we die.  These verses fall far short of saying people become angels when they die.

God is eternal with no beginning or end.  Like angels, we are not eternal, but we are immortal.  Angels and humans both have a beginning but will not have an end.  The faithful will be in heaven with the angels, but they will not be angels.

We Are to Worship Angels

Today some denominations worship angels as patron saints and even have feast days dedicated to particular ones.  In addition, organized religious groups exist which devote themselves to worshiping angels, with some seeming to pay more attention to them than God. So, yes, the danger is there.

There is much debate among scholars as to the origin of this doctrine.  Some think it was a part of the early stages of Gnosticism, which later taught that people could only approach God through the medium of angelic beings.  Regardless, God’s Word teaches that worshiping angels is a sin.

Recall the biblical account of God telling Peter to go and preach to Cornelius (Acts 10).  When he arrived, Cornelius, who had also called together his relatives and close friends ( 24-25), “met him and fell down at his feet and worshiped him.  But Peter lifted him up, saying, ‘Stand up; I myself am also a man.’”  If Cornelius could fall down and worship Peter (a man), the inclination to worship angels may be even greater.

Consider also the time Satan tempted Jesus in the wilderness.  The last temptation of the three involved Satan taking Christ to a very high mountain, and while showing Him all the kingdoms of the world, he made an offer:  “All these things I will give You if You will fall down and worship me” (Mt. 4:9).  Imagine Satan asking Jesus to fall down and worship him.  The idea of the supreme being worshiping the devil is astonishing.  The devil wanted Jesus to transfer His allegiance from God to him. It seems he wanted Christ to rule with him in his domain, making Jesus a subordinate.  How did Jesus respond?  He told Satan to “get away” and then appealed to the Scriptures (Deut. 6:13), saying, “You shall worship the Lord your God, and Him only you shall serve.”  Jesus did not respond by using His miraculous power; He had to resist as we do by relying on the Scriptures.  He said God is the only one to worship.  So, we are to worship God and Him only.

As noted earlier, in Colossians 2:18, Paul warns, “Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind.”  Thus, Paul specifically condemns worshiping angels.

After John heard an angel’s description of the New Jerusalem in Revelation 22, he fell down and worshiped the angel.  Verses 8-9 describe the scene:

Now I, John, saw and heard these things.  And when I heard and saw, I fell down to worship before the feet of the angel who showed me these things.  Then he said to me, ‘See that you do not do that.  For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book.  Worship God.’

Perhaps John was “carried away” by the situation, but he did wrong, and the angel told him to worship only God.  (Note also Rev. 19:9-10.)

Today, we should only worship God.  It is a sin to worship angels!

Angels Are Always Gentile & Serene

“Soft as the voice of an angel . . .” The popular view of angels is that they epitomize serenity and peace. Although the Scriptures teach they have guided, guarded, and assured God’s people, it also teaches that angels have often executed death and destruction on the enemies of God.  Consider some examples:

1. Angels smote certain men of Sodom with blindness (Gen. 19:1, 11) and were the instruments of the city’s destruction (Gen.19:13).
2. In one night, the angel of the Lord killed 185,000 Assyrian soldiers, which caused Sennacherib, the king of Assyria, to lift his siege against Jerusalem (2 Kgs. 19:35-36).
3. David sinned by numbering the people, and an angel destroyed 70,000 Israelites and was about to destroy all of Jerusalem when God stopped him (2 Sam. 24:15-17).
4. King Herod killed James and persecuted the church (Acts 12). After he finished, the people said he spoke with the voice of a god instead of the voice of a man, and Herod accepted this praise.  Verse 23 says, “Then immediately an angel of the Lord struck him, because he did not give glory to God.  And he was eaten by worms and died.”
5. Psalm 78:49 describes God’s punishment against Egypt: “He cast on them the fierceness of His anger, wrath, indignation, and trouble, by sending angels of destruction among them.”  These angels executed destruction!

Contrary to what many think, angels can be forces of destruction and death.

Delivery of the Old Law

In the book of Exodus (Cpts.19, 20), we read of God giving the Law to Moses on Mount Sinai.  In this historical account, there is no indication of angels being present.  However, we learn of their involvement in carrying out this mission in other places, especially in the New Testament.

In Acts 7, Stephen spoke in his defense before the Jewish council, tracing the history of the Jewish people and their rebellion against God and how they had killed God’s prophets in the past and, more recently, even the Son of God.  Stephen states the murdered prophets had (53a) “received the law by the direction of angels.”  (The ESV says the law was “delivered by angels,” and the NASB says “ordained by angels.”)  Hence, murdering the prophets was made worse as angels, God’s messengers, delivered the law they taught.

Consider also Galatians 3, where Paul contended the Old Testament law was not permanent.  He asked, “What purpose then does the Law serve?  It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator” (19).  God spoke directly to Abraham.  But, the Law of Moses was “appointed” (ESV “put in place,” or NASB “ordained”) through angels, and Moses was the mediator. Therefore, God gave it to the angels, who gave it to a mediator (Moses), who gave it to the people.  Consequently, angels appointed, ordained, and put the law into place.  This work was important because “the law was our tutor to bring us to Christ, that we might be justified by faith” (Gal. 3:24).

Consider another passage where the author mentions the Old Testament as the message spoken by angels.  In Hebrews 2:1-3, the writer concludes what he said earlier and argues from the lesser to the greater.  He asserts,

We must pay more careful attention, therefore, to what we have heard, so that we do not drift away.  For if the message spoken by angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore such a great salvation?  This salvation, first announced by the Lord, was confirmed to us by those who heard him.

The “message spoken by angels” refers to the Law of Moses — the earlier passages support this conclusion.

Finally, near the end of his life, Moses spoke to the people with some final exhortations in Deuteronomy 33.  In verse 2, he spoke about the law:  “And he said: ‘The Lord came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and He came with ten thousands of saints; from His right hand came a fiery law for them.’”  Most translate this as “holy ones” — the writer appears to be alluding to the involvement of the angels in giving the law.  (Note also Daniel 8:13; Jude 14.)

Facts About Angels

Angels Are Innumerable

How many angels are there?  Is the angel population like the earth’s population, i.e., continually changing?  As noted earlier, God created angels (Ps. 148:1-5), and they neither marry nor die (Lk. 20:35-36; Mt. 22:30).  Angels do not procreate.  As a result, whatever their number is, it is fixed.  Of course, God could create more angels if He wanted. However, there is no evidence He has done so, and since they do not experience death or reproduce, their number has likely not changed since their creation.

The Bible does not give the exact number of angels, but some passages provide an idea.  Again, Deuteronomy 33:2 speaks of 10,000 “holy ones” (angels) present on Mt Sinai when God gave the law.  When Peter came to the defense of Jesus in Gethsemane, Jesus rejected his help and said if he needed to, He could call more than twelve legions of angels (Mt. 26:53).  The Roman legion consisted of around 6000 soldiers.  Therefore, if Jesus needed to, He could call more than 72,000 angels to help Him.  Also, in John’s heavenly vision (Rev. 5:11), he saw “ten thousand times ten thousand, and thousands of thousands” of angels.”  (Note also Daniel 7:10 and Psalm 68:17.)  Hebrews 12:22 refers to their numbers as innumerable:  “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels.”  The NASB translates this as, “myriads of angels,” and the NIV says, “thousands upon thousands of angels.”  How many angels are there?  The Bible does not supply the answer — it just says they are “innumerable.”

Angels Have Great Strength & Power

Most believers in the existence of angels know about their strength and power.  We learn this concept from specific biblical statements and recorded events involving angels in the Scriptures.

Consider first some specific statements in God’s Word:

1. 2 Peter 2:11 — “Whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord.” An argument from the greater to the lesser is made in this context.  Involved is the concept that angels are more powerful than men.
2. Psalm 103:20 — “Bless the Lord, you His angels, who excel in strength, who do His word, heeding the voice of His word.” Some translations render this phrase as “you mighty ones” (ESV)  or others as “mighty in strength” (NASB).  Although obedient, the angels excel in strength.
3. 2 Thessalonians 1:7 — “and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels.” This context involves a picture of the final judgment. The Greek word (dunamis), translated as “mighty,” is the word from which we get our English word dynamite and means “power.”  Most translate as either “powerful” or “mighty” angels.  Consider the following comment by one writer:

The American Standard Version (ASV) has an interesting alternate translation of the verse in that it reads, ‘the angels of his [Christ’s] power …’  Hence, it may be that angels have been bestowed a measure of permanent, supernatural power by the Almighty.  Or it may be that angels have such power because they are, at times, a channel through which Christ focuses His own omnipotent power as the ASV would suggest.  Perhaps both thoughts are suggested here by the apostle Paul (Quertermous 27).

Consider also some specific events:

1. Shadrach, Meshach & Abednego — In Daniel 3, we read of these men refusing to bow down and worship Nebuchadnezzar’s golden image.  As a result, they were cast down into a fiery furnace, heated seven times hotter than usual.  Yet, the fire did not hurt them; the king saw these devoted servants of God walking in the fire, and the angel, who had delivered them, was with the three men (Dan. 3:23, 28).
2. Daniel & the Lion’s Den — A similar situation occurred later with Daniel. Jealous rivals encouraged King Darius to create a law saying the people could not petition anyone except him for thirty days, and those doing so would be cast into the lion’s den.  Knowing this, Daniel continued to pray to God as he always had, and the king reluctantly implemented the punishment.  But, the next day, Daniel was still alive.  He explained his survival like this to the king.  “My God sent His angel and shut the lions’ mouths, so that they have not hurt me” (Dan. 6:22a).  The angel delivered Daniel from a hungry pride of lions.
3. Death of 185,000 Soldiers — When King Hezekiah ruled Judah, the Assyrians came against Jerusalem. During the night, an angel “went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose early in the morning, there were the corpses — all dead” (2 Kgs. 19:35).   Earlier we cited this example to show angels are not always the epitome of peace and serenity as some people think.  Yet, this event also illustrates their might and power.
4. Peter Freed from Prison — In Acts 12:5-11, during the early church days, we read of Peter being rescued from prison by an angel. Peter was bound with chains between two soldiers, and guards were at the door.  Then, an angel appeared with light and raised Peter to stand, and his chains fell off.  As they approached an iron gate to the city, it miraculously opened.  These events illustrate well the power and might of this angel.  (Note also Acts 5:19.)
5. Stone Rolled Away — Shortly after the death of Jesus, four women came to His tomb to anoint His body. A very large stone enclosed the tomb’s entrance, and the women were concerned about how they could move it.  Upon arrival, they saw an angel, who had rolled the stone away, sitting on it.  The angel, accompanied by an earthquake, had the strength to move the stone that four grown women felt they could not move (Mt. 28:1-8; Mk. 16:1-8).

Angels are greater in might and power than humans but are not omnipotent. They are mighty, but they are not almighty.  God is the source of their strength.

Angels Are Intelligent

Angels are not just powerful beings without intelligence.  Just as their strength is superior to humans, so are their intellect and knowledge.  Their longevity should even give them an advantage.  Consider this broad perspective:

Since they were able to view the creation of the world they have knowledge of that momentous event that no man enjoys.  Having been sent on far-flung missions for God, they enjoy a vast reservoir of wisdom from their varied experiences. (Knowles 51)

Consider statements made by a woman from Takoa, described as wise, in the Old Testament (2 Sam. 14).  Joab, a military commander under King David, used this woman, who employed flattery, to go to the king and tell a story to get him to see his decision was wrong regarding his son, Absalom.  First, she compared David to an angel of God “in discerning good and evil” (17).  Then she said his wisdom was like the “wisdom of the angel of God” (20).  This statement shows she believed in angels.  Although her words are accurately recorded, her words are not inspired,  but what she says fits other biblical teachings.  (Note also 2 Samuel 19:27.)  Angels have wisdom.

Angels also played a role in explaining biblical prophecy, which shows their superior knowledge.  For example, after seeking a vision, Daniel had an apparent angel (who appeared like a man) speak to him. He told the angel Gabriel to make Daniel understand the vision (Dan. 8:15-26).  Later, Gabriel appeared to him again and explained the prophecy of the seventy weeks (Dan. 9:20-23).  Also, throughout the book of Zechariah, an angel intervenes and explains the vision the prophet was seeing (e.g., 1:9; 19; 2:3-4; 4:1-4).  In Revelation 1:1, we learn that God gave the book to Jesus to tell His servants about events that must shortly come to pass, “and He sent and signified it by His angel to His servant John.”  Angels are also mentioned multiple times in the book.

Although angels have an intelligence greater than humans, there is some knowledge they do not have, and they can make mistakes (2 Pet. 2:4; Jude 6).  Consider some illustrations:

1. When the city of Sodom was about to be destroyed, two angels asked Lot, “Have you anyone else here? Son-in-law, your sons, your daughters, and whomever you have in the city — take them out of this place!” (Gen. 19:12)  The angels would not have asked this question if they were all-knowing.
2. Although angels will be present at the Second Coming of Christ (2 Thess. 1:7-9) and will even announce it (Mt. 24:30-31, 1 Thes. 4:16), they do not know when it will happen. Matthew 24:36 says, “But of that day and hour no one knows, not even the angels of heaven, but My Father only.”
3. 1 Peter 2:10-12 teaches that, like the prophets, angels had an interest and curiosity about our salvation but did not fully understand it. So, on this issue, they were lacking in knowledge.

Angels have great intelligence and insight but are not omniscient (all-knowing) like God.

Angels Traveled Swiftly & Appeared Suddenly

When the angel Gabriel comes to Daniel to explain the seventy-week prophecy,  Daniel 9:21 says he flew “swiftly” to him.  Previously, we noted difficulties translating the Hebrew rendered “caused to fly swiftly.” Yet, it is often translated as “fly swiftly” or “swift flight.”  If this is correct, we have a broad term describing the movement of angels — they move swiftly.  Consider some other cases where angels appeared:

1. Abraham — The Lord and two angels came to deliver Abraham good news about the birth of his son and to tell him about the destruction of Sodom (Gen.  18:2, 19:1).  Verse 2 says, “So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground.”  (The ESV says “were standing in front of him;” NRSV says, “near him.”)  It seems they appeared suddenly and unannounced.
2. Balaam — It appears the angel suddenly blocked the road where he was traveling (Num. 22:21-23).
3. Gideon — He looked up from threshing wheat, and an angel “appeared” to him sitting under an oak tree (Jud. 6:11-12) and then (21) “vanished from his sight” (NASB).
4. Samson’s Parents — An angel of God “appeared” to them to inform them about Samson, the child they would have (Jud. 13:3, 6, 9, 11, 21).
5. Shepherds — After the birth of Jesus, we learn an angel “stood” before them and gave them great news about the birth of Jesus (Lk. 2:8-14). Verse 13 reads, “And suddenly there was with the angel a multitude of the heavenly host, praising God . . .”
6. Herod — In his arrogance, “immediately an angel of the Lord smote him” (Acts 12:23).

Angels Are Not to Be Feared

Based on what we have learned, there might be some good reasons to fear angels based on their mission or appearance.  Fear would be understandable on the part of the one seeing an angel.   However, when an angel appeared to someone in the Scriptures, we often see where he quickly reassured the person not to be afraid.  We see examples of this with Haggar (Gen. 21:17),  Zechariah (Lk. 1:11-20), Mary (Lk. 1:26-38), and the Shepherds (Lk. 2:8-14).  There is no need for righteous people to fear angels.

What Do Angels Do?

To begin, we notice a broad description of the work of angels found in Psalm 103, which is a Psalm devoted to praising God.  First, the Psalmist praises God and then calls upon others to do the same.  In the later part of the Psalm, his call expands as he asks the angels and the works of God to praise Him, generally touching on their work.  Verses 20-21 say, “Bless the Lord, you His angels, who excel in strength, who do His word, heeding the voice of His word.  Bless the Lord, all you His hosts, you ministers of His, who do His pleasure.”   Angels obey God’s Word, heed His voice, and do His pleasure.”  Consider their work more precisely:

In Heaven  

1. Behold God’s Face — Matthew 18:10 warns, “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.”   Angels always see God’s face, putting them in a privileged position.  (Note also 1 Kings 22:19.)  In this context (1-9), Jesus points out that these “little ones” (6, 10) cannot enter the kingdom of heaven without having the humility of a child.
2. Do God’s Will — When Jesus taught His disciples how to pray, one petition was, “Your kingdom come.  Your will be done on earth as it is in heaven” (Mt.  6:10).  The desire is that God’s will is to be done on earth as it is in heaven.  In heaven, one of the tasks of angels is to carry out the will of God.
3. Worship & Praise God — Various passages tell us something else angels do is worship and praise God. To begin with, Job 38:7 tells us they “shouted for joy at creation.”  They were amazed, which must have prompted adoration and worship.  Next, the Levites prayed during the days of Nehemiah, “The host of heaven worships You” (Neh. 9:6).  Then, in Psalm 148:3, the Psalmist exclaims, “Praise Him, all His angels; Praise Him all His hosts.”  (Note also Psalm 29:1-2; 103:20-21.)  Finally, several scenes in the book of Revelation reveal angels as worshiping God (5:1-2, 11-14; 7:11-12; 11:15).

Angels on Earth

Besides their work in heaven, tasks also exist for angels in the earthly realm.  Yet, due to the cessation of miracles and the fact we have a complete revelation today (1 Cor. 13:8-13; 2 Tim.  3:16-17, Jn. 16:13, Jude 3), particular tasks delegated to them in the past may not be a part of their work now. Consider their work on earth as revealed in the Scriptures.

1.  Angels Served as Messengers — The words translated as angel in both the Old and New Testament means “messenger” or “one sent.” Therefore, the term is more of a job description than a job title. They served as messengers from God to mankind.  Consider some examples:

• Hagar — The first time the word angel appears in the Bible is when the “angel of the Lord” brings Hagar a message. He told her to return to Sarah, her mistress, and submit to her.  He also said she would have a son and many descendants (Gen. 16).
• Lot — Three men came to warn Lot about the destruction of Sodom and Gomorrah (Gen. 18-19). Although they appeared as men (Gen. 18:2; 19:10, 12, 16), two were later called angels (19:1, 15).
• Manoah’s Wife — The angel of the Lord appeared to Manoah’s wife, who was barren, and told her that she would have a son whom she named Samson (Jud. 13).
• Zacharias — Gabriel, an angel, appeared to Zacharias, whose wife was barren, and told her they would have a child whom they were to name John, and he would be the forerunner of Christ.  By the way, Gabriel seemed highly offended when Zacharias did not initially believe his message (Lk. 1:5-25).
• Mary — Gabriel also announced to Mary that she would bear the world’s Savior (Lk. 1:26-38).
• Joseph — Later, an angel appeared to Joseph to give him instructions regarding Mary and the birth of Jesus (Mt. 1:18-21). After the birth, an angel warned Joseph about Herod’s desire to kill the child and told him to flee to Egypt.
• The Women — Several women came to the tomb where Jesus had been buried after his crucifixion. An angel appeared and informed them that Jesus had risen from the grave and where He would go (Mt.  28:1-8; Mk. 16:1-8).
• Philip — An angel told Philip to leave a very successful work in Samaria to go to a particular road in a deserted area. Here he met and taught a nobleman from Ethiopia (Acts 8:26-40).
• Paul — An angel told him no harm would come to him and those with him in a storm at sea (Acts 27:9-24).

In a broader sense, angels relayed messages in the Old Testament, as seen in such books as Daniel (e.g., 8:15-26; 9:21-22) and Zechariah (e.g., 1:7-9; 4:1-9).  In some instances, they would both announce the message and interpret it.  Although not as brief as those cited above, these more elaborate communications also pertain to their work as God’s messengers.

2. Angels Rescue & Protect — On many occasions, angels served as rescuers and protectors of God’s people. The destruction of Sodom is a good example (Gen. 19).  Two angels arrived at the city and stayed at Lot’s house.  Shortly after arriving, wicked men gathered at his home and called out to Lot, “Bring them out to us that we may know them carnally” (5).  To no avail, Lot pleaded with them not to do this wicked act.  Finally, when they were about to break down the door, the angels reached out, pulled Lot back into the house, and struck those at the doorway with blindness.  The rescue continued when the angels led Lot and his family from the city just before its destruction (12-29).

The book of Daniel describes events during the Babylonian captivity of the Jewish people.  Three young Jewish men — Shadrach, Meshach, and Abed-Nego — were cast into a “burning fiery furnace”  because they would not fall down and worship a golden image set up by King Nebuchadnezzar (Dan. 3).  An angel rescued the three young men (3:19-25, 28).  Nebuchadnezzar, in amazement, said (3:28):

Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king’s word, and yielded their bodies, that they should not serve nor worship any god except their own God!

He saw the angel as their deliverer.  Later, Daniel was cast into a lion’s den under similar circumstances, and an angel delivered him (Dan. 6:22).

Psalm 91 portrays God as a refuge for His servants.   Verse 1 affirms they  “abide under the shadow of the Almighty.”  In verses 11-12, the writer says, “For He shall give His angels charge over you, to keep you in all your ways.  In their hands they shall bear you up, lest you dash your foot against a stone.”  We see that angels are God’s instruments in providing this care.  Some interpret the phrase “they shall bear you up” compares an angel’s work to a mother who would carefully carry her child.

Other Old Testament passages teach the same concept of angels as rescuers.  Describing God’s people after they left Egypt, Isaiah 63:9 explains, “In all their affliction He was afflicted, and the Angel of His Presence saved them; in His love and in His pity He redeemed them; and He bore them and carried them all the days of old.”  Psalm 34:7 speaks more generally as it reassures, “The angel of the Lord encamps all around those who fear Him, and delivers them.”

In the New Testament, an angel released the apostles and, later, Peter from prison (Acts 5:17-21; 12:5-11).  The angels, indeed, served as rescuers and protectors.

3.  Angels Guide— Besides serving as rescuing and protecting agents, we find several examples of angels serving as guides.

• Wife for Isaac — Abraham, to whom the land, nation, and seed promise had been made (Gen. 12:1-3),  knew the importance of his son Isaac marrying but did not want him to take a wife of the Canaanites.  So he sent a servant to his own country to find one there.  This very interesting story is in Genesis 24, where we learn about an angel’s involvement.  In verse 7b, he assured the servant, “ . . . He will send His angel before you, and you shall take a wife for my son from there.” (Note also verses 27 and 40.)   Consequently, the guiding hand of the angel was involved in this event.
• Guidance in the Wilderness — After leaving Egypt, Exodus 13:21 tells us that the Lord guided the children of Israel by a pillar of cloud by day and a pillar of fire by night. Later in the text, they were told an angel would go before them to guide them to Canaan (Ex. 23:20), and they must obey him.  On another occasion, Moses wanted to travel through Edom, so he sent a message to their king asking permission.  In this request, he referred to the angel bringing them up out of Egypt (Num. 20:15-16).
• After the Golden Calf — Moses was delayed in coming down Mt. Siani, so the people persuaded Aaron to make an idol for them to worship. Moses pleaded with God not to destroy the people, and God assured Moses that His angel would still go before them (Ex. 32:34).

4.  Angels Ministered — Hebrews 1:5-14 speak of the superiority of Christ over angels.  Contrasting Christ with angels, the writer asks, “Are they not all ministering spirits sent forth to minister for those who will inherit salvation?”  Based on the context, the  answer to this rhetorical question is “Yes.”   They are ministering spirits.  Angels were often sent to those with extreme need; they ministered to those who required comfort, encouragement, and strength.  Consider some examples:

• Hagar — Earlier, we noted that an angel served as a messenger to Hagar. The angel’s message would have encouraged her, but it went beyond that.  Later, in Genesis 21, after she and her son were forced out into the wilderness, she ran out of water, and her son was in danger of dying.  An angel appeared to her again with words of encouragement and provided water.
• Elijah — After the victory over the prophets of Baal at Mt. Carmel, Elijah became very discouraged (1 Kgs. 19:1-18). Jezebel was still in pursuit of him, and he felt that after all the good he had done, he was the only servant of God left, and still, people were trying to kill him.  Discouraged, Elijah sat under a tree, praying to die.  As he slept under a tree, an angel woke him, and before him was hot food and water. The angel told him to eat and drink.   He lay down again, and the angel came to him a second time, touched him, and said, “Arise and eat, because the journey is too great for you” (7b).  Then, verse 8 says,  “So he arose, and ate and drank; and he went in the strength of that food forty days and forty nights as far as Horeb, the mountain of God.”  So, he received physical and emotional nourishment from the angel (cf. 11-18).
• Jesus — Consider two events where angels “ministered” to Jesus. The first is after His temptations by Satan in the wilderness after fasting for forty days and nights.  After successfully resisting Satan, Matthew 4:11 says, “Then the devil left Him, and behold, angels came and ministered to Him.”   Mark’s account (1:13) says, “And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.”  In what way did the angels minister to Him?    Due to His hunger, some scholars speculate they gave Him food and water like Elijah (1 Kgs. 19:1-8).  Others believe they warded off the wild animals in the same way God once sent an angel to stop the mouths of lions, or, as others suggest,  they spoke words of encouragement to Him.   We do not know precisely how they ministered to Him.  The other time is after Jesus’ intense prayer on the Mount of Olives, just before His betrayal.  It says an angel “strengthened” Him (Lk. 22:43).

5.  Angels Transport Departed Saints — When people die, where do they go, and how do they get there?  These questions introduce another important work of angels,  which is to carry the righteous to Paradise after death.  We learn this from the story of the rich man and Lazarus recorded in Luke 16:19-31.

Most are familiar with this story.  Lazarus, a beggar, was in a very pitiful situation.  His body was full of sores, and he was carried to the gate of a rich man’s home so that he might eat some crumbs that fell from his table.  Lazarus was so helpless; he could not even stop the dogs from licking his sores.  In contrast, the rich man was clothed in “purple and fine linen” and “feasted lavishly” (NRSV) every day.  Then verse 22 says, “And it came to pass, that the beggar died, and was carried by angels into Abraham’s bosom: the rich man also died and was buried” (Lk. 16:22).  The spirits of both men went to the Hadean realm after death (Lk. 16: 23, Acts 2:27).  The rich man went to “torment” or “Tartarus” (Lk. 16:23a, 2 Pet. 2:4, Jude 6), and Lazarus went to “Abraham’s bosom” (Lk. 16: 23b), which is also called “Paradise” (Lk. 23:43).

How did Lazarus get to Abraham’s bosom?  Verse 22 says that he was carried by angels.  The facts of this story are to be believed, and thus, we can say all righteous people who die will be carried to Abraham’s bosom by angels. This is significant as it demonstrates God’s tender love and care for his children, which should comfort us.

Even Christians are sometimes anxious about death, as the unknown often causes apprehension.  However, we can be confident when we realize the angels of God will be present when we die to carry us to Abraham’s bosom.  As faithful Christians, we will close our eyes in death and then, in a sense, open them in the reassuring presence of angels who will carry us to Paradise. This might also be called a part of the angel’s work of ministering.

Many have had to deal with the hardship of their loved ones passing away.  It may have been a husband, a wife, a mother, a father, a sister, a brother, or perhaps a close friend.  Many may have been with a loved one when death occurred.  For those who remain, there is comfort in knowing that when faithful Christians die, they are in the presence of angels.

Consider the following illustration.  There is usually a time when parents leave their child with a babysitter for an evening.  Conscientious parents will not just leave their children with anyone. Instead, they leave them with people they can trust, like their parents or a close friend.  Doing so, they know their children are in good hands and can leave them having complete confidence.  Likewise, when loved ones who are faithful Christians leave this life, we know they are in good care.  Angels will transport them; their destination will be Paradise (and ultimately heaven); they go in good hands.   As with the resurrection, we should “comfort one another with these words” (1 Thess. 4:18).

Angels & the Second Coming of Christ

Previously, we have seen that angels announced the birth of Christ; they were also with Him in the wilderness, and an angel aided Him just before His crucifixion.  Also, after his ascension, two angels announced that He would return (Acts 1:11).  Hence, it is not surprising to learn angels will also be involved in the Second Coming.  In Matthew 16:27, Jesus warned, “For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.”  (See also Matthew 25:31; Mark 8:38; Luke 9:26; 2 Thess. 1:7-9).  Angels do not know when that day will be (Mt. 24:36), but they will be involved.  Note also 1 Thessalonians 4:16, speaking of the Second Coming, which reads, “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.”  Here we read about the participation of a particular angel.

Additional information about angels and the return of Christ comes from the “Parable of the Tares” in Matthew 13:24-30:

Another parable He put forth to them, saying: ‘The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ He said to them, ‘An enemy has done this.’ The servants said to him, ‘Do you want us then to go and gather them up?’ But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, ‘First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.’

Jesus explains this parable in verses 36-43, pointing out that He, the Son of Man, is the sower; the field is the world; the good seed is the sons of the kingdom, and the tares are the sons of the wicked one.  Continuing, the enemy that sowed them is the devil; the harvest is the end of the world.  But who are the harvesters?  Verse 41 says, “The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness.”   What will they do with the “sons of the wicked one?”  Verse 42 says they “will cast them into the furnace of fire. There will be wailing and gnashing of teeth.”   The Parable of the Net is a similar parable recorded in Matthew 13:47-52.  It says the angels will “cast them into a furnace of fire” (50).  Thus, the angels will divide the righteous from the unrighteous at the Second Coming and cast those who practice unrighteousness into Hell.

Consider another expression of the angels’ role connected to the Second Coming.  In Luke 12:8-9, Jesus says, “Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. But he who denies Me before men will be denied before the angels of God.”  In the earlier verses, Jesus encourages His followers to be strong and not fear those who may kill the body; instead, they should fear God, who can cast people into Hell.  He motivates them further by pointing out that God will take care of them.  Then, to further encourage them, Jesus says that if they confess Him, He will do the same before God and the angels.  If they denied Him, then He would deny them before both. (Note also Matthew 10:32-33.)  What a terrible thought that Christ would deny us before the heavenly Father and His angels.  In contrast, it will be a joyous occasion if we are among those Christ confesses before God and His angels. Fittingly, the angels will be there to hear Jesus tell us to enter heaven or everlasting punishment (Mt. 25:41, 46; 7:21-23).

What Do Angels Look Like?

Angels are spirits (Heb. 1:14), but as we noticed under Myths About Angels, they can appear in human form. However, when they do, they appear as men (Gen. 18:1-2; 19:1; Heb. 13:1-2).

There are times, however, when angels appeared to people and caused fear, such as with Zechariah (Lk. 1:12-13) and Mary (Lk. 1:29-30).  However, with the appearance of an angel to the shepherds, we are told the angel stood before them “. . . and the glory of the Lord shone around them, and they were afraid” (Lk. 2:9).   The scene intensified even more when suddenly a multitude of the heavenly host appeared, praising God (Lk. 2:13).

Consider next Matthew 28:1-4:

Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing as white as snow. And the guards shook for fear of him, and became like dead men.

His countenance (most translations say “appearance”) was like lightning (cf. Ezek. 1:14), and his clothing was as white as snow.  This caused the guards to shake with fear and become like dead men. However, the angel told the women not to be afraid.  (Interestingly, in Luke 9:29, when Jesus was transfigured, we are told, “His face was altered, and His robe became white and glistening.”) Further, when Jesus ascended, two angels who were present were also dressed in white.  Among the Jews, white was symbolic of innocence and purity.  As we have seen, there were times when angels appeared simply as men.  At other times, however, they appeared gloriously and spectacularly.

Rank Among Angels

Over the years, some have developed a detailed ranking of angels.  For instance, in the 6th century, a writer, Dionysius, wrote The Celestial Hierarchy, revealing nine levels of angels divided into three choirs (Quertermous 40-41).  The first choir, for example, was closest to the throne and consisted of the Seraphim, Cherubim, and Thrones.  (By the way, he ranked archangels next to last.)   For hundreds of years,  his classification of angels was widely accepted. But, as noted earlier, God’s Word is the only reliable source of information about angels.  We can not draw conclusions based on traditions, human writing, or things people have imagined.  The Bible gives us some information on this subject, but other aspects of it are unclear or not revealed.

It is essential to understand that Christ is superior to angels.  Speaking of Him, 1 Peter 3:22 says, “who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.”  Christ has all authority in heaven and on earth (Mt. 28:18-20).  To prevent his arrest, He and the Father could have called for and received twelve legions of angels (Mt. 26:53).  The fact that He created angels gives Him the right to rule over them (Col. 1:16-17).

Hebrews 1:4-14 lists seven reasons why Christ is superior to angels. These are:

1. He has a more excellent name (4-5),
2. The angels of God worship Him (6),
3. He created the angels (7),
4. He was endowed with greater gifts than they were (8-9),
5. He is eternal, but angels are not (10-12),
6. He is exalted more than the angels (13),
7. He is the Son of God, while angels are only God’s servants (14).

Whatever rankings may exist, no angel is higher than Christ.

Is there any ranking among angels?  The word archangel occurs twice in the New Testament and means the chief of the angels; thus, a hierarchy exists. Consider these two verses:

For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God.  And the dead in Christ will rise first.  (1 Thess. 4:16)

Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, ‘The Lord rebuke you!’  (Jude 9)

Michael means “who is like unto the Lord.”  Michael is identified twice by the term archangel, but the Bible mentions him in several other places.  As the passages above say (1 Thess. 4:16), we will hear his voice at the second coming of Christ, and he once disputed with the devil about the body of Moses (Jude 9).  The book of Daniel speaks of him (10:13, 21; 12:1), where he is called “one of the chief princes,” “your prince,” and “the great prince.”  He is also mentioned in Revelation 12:7 as (along with his angels) fighting the dragon and his angels.

Is there more than one archangel? Many hold the position that there are multiple archangels.  For example, the Catholic church teaches there are seven. However, the word archangel does not appear in the plural form in the Bible, and Michael is the only one named.  (Because of his prominence in the Bible, some contend that Gabriel must be an archangel, but the Bible does not call him one.)  However, 1 Thessalonians 4:16 (NKJV) speaks of the voice of “an archangel.”   Yet, other translations say “the,” and the article is missing in the Greek (Robertson’s Word Pictures in the New Testament).  Jude says, “the archangel.”  Also, Michael is called “one of the chief princes” in Daniel 10:13, which causes some to conclude the “chief princes” are archangels.  Since he was one of them, some contend,  there must be others.  It is not clear from the Scriptures that multiple archangels exist, but it is possible.

Jesus speaks much about angels but does not discuss their ranking.  However, there are passages in the New Testament that speak of angels and then follow with such terms as principalities, powers, thrones, and dominions.  In some of these passages, people assert such terms refer to a ranking among the angels.  Consider 1 Peter 3:22, for example, referring to Christ, “who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.”   Ephesians 3:10 says, “To the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.”  (Note also Romans 8:38-39; 1 Peter 3:22; Col. 1:16.)

Consider also Ephesians 1:19-21:

And what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. And He put all things under His feet, and gave Him to be head over all things to the church.

Consider, however, the following quote from Adam Clarke’s commentary.

Some think he has reference here to the different orders among good and evil angels; he is superior to all the former, and rules all the latter. Others think he refers to earthly governments; and as archee, principality, the first word, signifies the most sovereign and extensive kind of dominion; and kuriotees, lordship, the last word, signifies the lowest degree of authority; hence, we are to understand that to our Lord, in his human nature, are subjected the highest, the intermediate, and the lowest orders of beings in the universe.

It is also contended that since angels are called hosts (Lk. 2:13; 1 Kgs. 22:19 Ps. 103:20-21; 148:2), and a host means an army, there must be different levels of authority among them.  (There are usually levels of authority in an army.) In addition, Jesus said He could call for “twelve legions” of angels.  Thus, some conclude there must be a ranking among them (Quertermous 40).

There may be some ranking among angels besides the archangel.  However, this is not conclusive.

The Angel of the Lord

The  Bible often speaks of the appearance of an angel of God, but it also speaks of the angel of the Lord.  Instead of speaking for God, this angel appears to be speaking as God.  Is this a case of a “theophany,” defined as “a visible divine manifestation of deity,” or is something else meant?  Who is the angel of Jehovah?

There are several positions taken regarding the identification of this angel:

1. He was part of a group of special angels who acted in certain instances in the Lord’s interest but not necessarily the same angel each time.
2. This angel is simply an angel with a special commission.
3. The angel of the Lord is the momentary descent of God into visibility.
4. He is the pre-incarnation of the second person of the Trinity, Jesus.

Examining some of the appearances is the best approach to determining which position is correct.

We will start by noticing some events related to Hagar.  As we have seen, Sarah, Abraham’s wife, grew impatient with God’s promise that she and Abraham would have a son from which would come a great nation.  Consequently, she suggested to her husband that he should have a child with her servant, Hagar.  Hagar conceived, and there were problems between the two women, forcing Hagar to flee to the wilderness.   The Angel of the Lord found her and told her to return to her mistress, and said, “I will multiply your descendants exceedingly, so that they shall not be counted for multitude” (Gen. 16:10b).  The angel would multiply her descendants, which is the same promise God made to Abraham earlier (Gen. 12:2; 15:5; 17:2).  Then the angel told Hagar she would have a child because “the Lord heard your affliction”(16:11).  The angel spoke as the Lord and for the Lord.  After this, Hagar realized she was in divine presence, and we are told (16:13), “She called the name of the Lord who spoke to her, You-Are-the-God-Who-Sees; for she said, ‘Have I also here seen Him who sees me?’”  She seems to be addressing as God the angel who spoke to her.

Another event took place in Genesis 21, again with Hagar.  God miraculously allowed Sarah to conceive and bear a child.  Abraham held a feast celebrating the weaning of the child. However, Hagar’s son, Ishmael, now a teenager, grew resentful and began to mistreat Sarah’s young son Isaac (8-21).  She was forced to leave and was in dire straits in the wilderness, expecting death.  At this point, the angel of the Lord appeared to her,

And God heard the voice of the lad. Then the angel of God called to Hagar out of heaven, and said to her, ‘What ails you, Hagar? Fear not, for God has heard the voice of the lad where he is. Arise, lift up the lad and hold him with your hand, for I will make him a great nation.’ Then God opened her eyes, and she saw a well of water. And she went and filled the skin with water, and gave the lad a drink. (Gen 21:17-19)

Again, the angel of God would make the descendants a great nation.  However, God heard the lad’s voice and opened Hagar’s eyes to see the water.  In both cases, the angel of the Lord spoke and acted like the Lord.

Consider an interesting insight from Novation, who wrote around 235 A.D:

The Angel met with Hagar, Sarah’s handmaid . . . . Now, was it the Father who was seen by Hagar, or not?  The angel is declared to be God.  But far be it from us to call God the Father an Angel (i.e., Messenger).  Otherwise He would be subordinate to another whose angel He would be . . . . So we ought to understand it to have been God the Son.  Since He is of God, He is rightly called God.  For He is the Son of God.  However, because He is subjected to the Father, and because He is the Announcer of the Father’s Will, He is declared to be the Angel of Great Counsel (qtd. in Bercot 20-21).

Later, to test Abraham’s faith, God told him to take his only son Isaac and offer him as a burnt offering (Gen. 22).  Abraham was willing to do this.  He had faith regarding the promises made by God and knew God would raise Isaac from the dead (Heb. 11:19).  As Abraham stretched out his hand with the knife, the angel of the Lord intervened,

And Abraham stretched out his hand and took the knife to slay his son. But the angel of the Lord called to him from heaven and said, ‘Abraham, Abraham!’ So he said, ‘Here I am.’ And He said, ‘Do not lay your hand on the lad, or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me’ (Gen. 22:10-12).

The passage continues,

Then the angel of the Lord called to Abraham a second time out of heaven, and said: ‘By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son —  blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice. (Gen. 22:15-18)

Again, the angel speaks as God and identifies Himself as the Lord.   Interestingly, in these two places, the text says the angel of the Lord did not appear to him but spoke from heaven, which is also the case with Hagar in Genesis 21:17, as it says, “the angel of God called to Hagar out of heaven.”  The are other possible appearances of “the angel of the Lord” in the Old Testament.

Who is the “angel of the Lord?”  This angel spoke as God, and the designation sometimes seems to be used interchangeably with God.  But how can the angel (messenger) of God be God?  The angel of the Lord is the “Lord’s angel.”  Yet, the Old Testament frequently identifies this angel as God.  Consider the following quote from Quertermous:

In the first place, we must re-emphasize that only a proper understanding of the Trinity can reconcile the fact that the Angel of God is both equated with God and also differentiated from Him.  It is clear that we are discussing at least one of the Sacred Three.  But which one?  Could it be the case that different members of the Godhead assumed the identity of the Angel of the Lord on different occasions?  We believe that the evidence points to Christ. (215)

The conclusion above is most likely correct.  Interestingly, there are no clear references to this angel after Christ came to the earth during the events of the New Testament.

Guardian Angels

What is a guardian angel?  Many feel that God assigns people a personal guardian angel to guide and protect them from harm, physically and spiritually guarding them.  This viewpoint can be comforting.  Moreover, it might be considered a great advantage for people to think of themselves as having “their angel” working on their behalf around the clock.

There are various viewpoints regarding the assignment of a guardian angel.  Some feel every person is assigned an angel at birth, while others believe only children and believers are allotted guardian angels but only while remaining faithful.

The concept of each person having an assigned guardian angel, or something akin, was taught as far back as ancient Babylon and Persia. Also, the Jews believed this idea in biblical times.  In Catholicism today, the belief in guardian angels is also taught, and many denominations also hold this viewpoint.  This belief even goes back to a group commonly called “The Church Fathers,” which refers to early Christians who wrote during the first few hundred years after the establishment of the church.  For example, Origen (an early Christian philosopher and theologian educated in Alexandria, Egypt) wrote in the third century that each person has a guardian angel for as long as he remains faithful.  This angel has the power to protect the person from evil.  He wrote,

Every believer—although the humblest in the church—is said to be attended by an angel, who the Savior declares always beholds the face of God the Father.  Now, this angel has the purpose of being his guardian.  So if that person is rendered unworthy by his lack of obedience, the angel of God is said to be taken from him.  And then that part of him—the part belonging to his human nature—is torn away from the divine part.  And it is assigned a place along with the unbelievers.  For it has not faithfully observed the admonitions of the angel assigned to it by God. (qtd. in Bercot 17).

Another writer, Methodius c. 290, states it precisely:  “We have learned from the inspired writings that all who are born — even if it is through adultery — are committed to guardian angels” (qtd. in Bercot 18).

Do we each have an assigned guardian angel who watches over and protects us today?  Again, the answer to any angel question must come from the Scriptures, our only reliable guide (2 Tim. 3:16-17).  Uninspired writings, stories, and opinions are not dependable.

To begin with, it is clear that angels have encouraged, guarded, protected, and rescued God’s people (Ex. 14:19, 23:20-23, 32:34, 33:2; Acts 12:11 21-23; Acts 27:23-24). So the question is not whether angels engage in this activity but whether people have a particular angel assigned them to do this work on their behalf.    Consider some passages often used to justify the idea of a personally assigned guardian angel.

A foremost passage used in the Old Testament to support the position is Psalm 34:7, which reads, “The angel of the Lord encamps all around those who fear Him, and delivers them.”  In this acrostic psalm, David is magnifying and exalting God.  David was undoubtedly protected by God when Saul was trying to kill him.  Angels defend God’s people as a group and as individuals. However, the passage does not teach that God supplies an individual angel to everyone.  Further, recall our discussion of the phrase “the angel of the Lord” and the possibility of it referring to the pre-incarnate appearance of Christ. Consider the following comments by Quertermous:

If that is the case here, then Psalm 34:7 refers to Christ and would have no reference to ordinary angels at all, much less guardian angels.  However, assuming that the verse refers to an ordinary angel, as most commentators seem to believe, it still does not teach that God assigns an angel to each believer, child, or individual (259).

Another passage cited is Psalm 91 11-12.  “For He shall give His angels charge over you, To keep you in all your ways. In their hands they shall bear you up, lest you dash your foot against a stone.”  Satan quoted most of this when tempting Jesus in the wilderness and misapplied it (Lk. 4:10-11).  This passage is very comforting as it pertains to God’s protection of His people.  However, it does not teach the concept of a guardian angel for each person.  In fact, the writer says God would give a plurality of angels the responsibility of keeping the one who trusts in him.

Perhaps the primary passage in the Bible used to teach we have guardian angels  today is Matthew 18:10, which warns, “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.”   In speaking of the “little ones,”  Jesus refers to their angels in heaven, but this verse does not prove that every person has an assigned guardian angel.

To begin with, in the context, the disciples want to know who would be the greatest in the kingdom.  They misunderstood the nature of the kingdom Christ was going to establish, thinking it would be a physical one instead of a spiritual one. Their attitude displayed the antitheses of what would identify true greatness in Christ’s kingdom, which is humility (cf. Matthew 20:20-28).  In Matthew 18:1-5, after the disciples posed the question, Jesus said that to enter the kingdom of heaven, one must be as a little child.  In verses 4-5, He said, “Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me.”   In verse 6, He switches the meaning of little children to refer to those who believe and emphasizes the seriousness of causing these disciples to stumble or sin.  Then in verse 10, Jesus says not to “despise these little ones.”   After that, He explains, “in heaven their angels always see the face of My Father who is in heaven” (10b).  To cause these disciples to sin was very serious (cf. Mt. 18:6) as their angels stood in the presence of God.  Consider the following quote from John Gill:

And our Lord’s argument is, that if such excellent creatures as the angels in heaven, who are continually favoured with being in the presence of Christ’s heavenly father, honoured with so high a station, as always to stand before him, as ministers of his; if these are the guardians of these little ones, if they are committed to their care, and they have the oversight of them, then they ought not to be despised: and besides, since the angels that have the care of them are so near the throne, it should deter everyone from having their charge in contempt, or doing any injury to them; since they are capable of lodging accusations and complaints against them; and, when leave is given, have power of executing the sorest judgments upon men.

First, these verses do establish the fact that Christ believed in angels.  If angels do not exist, then His argument would be without merit. Next, the verses also show a connection between disciples and angels.  But does verse 10 mean everyone has a particular guardian angel assigned to them?  As comforting as this viewpoint might be, this verse does not appear to teach it.  Instead, it suggests a collective or general guardianship rather than a personal and particular one.  The Bible teaches one angel may protect many (Ps. 34:7), and many angels may protect one person (Ps. 91:11-12).  Hence, instead of one angel, many angels are interested in one person’s welfare.  Also, the verse points out these angels are “always before the face of the Father,” so they are in heaven.

Angels & Sin

Are angels like robots in that they have no choice between right and wrong?  Are they like machines programmed to do tasks?  Or are they free moral agents?  According to the Scriptures, angels can choose between right and wrong and can sin.  Consider some passages:

In the Old Testament, one of Job’s friends was Eliphaz. In Job 4, he argues with the suffering Job that his sin caused the misfortune which had come upon him.  In Job 4:18-19a, he asks, “Can a mortal be more righteous than God? Can a man be more pure than his Maker? If He puts no trust in His servants, If He charges His angels with error, How much more those who dwell in houses of clay.”  Since the Bible is inspired, we know Elaphas’s words are accurately recorded, but we also know that everything he says is not correct (cf. 7-8).  However, his statement does illustrate the ancient view, which the New Testament supports.

Consider first 2 Peter 2:4, which says, “For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment.”   This chapter warns against false teachers.  Verses 4-11 establish that God punishes wickedness and delivers the righteous; He knows those who are His.  In the verses, Noah, Lot, and their families are the ones delivered.  Also, the people of Noah’s day and the residents of Sodom and Gomorrah are the wicked under consideration, along with the angels who sinned.  These angels were cast “down to hell” and delivered into chains of darkness.  The point is that if angels are punished, false teachers will surely be!  This verse also shows angels are under divine law (cf. Rom. 5:13).

The Greek word, Tartarus, translated as “hell” in this verse, only occurs this one time in the Scriptures.  It does not refer to Hell (Gehenna), the final abode of the wicked.  When people die, the righteous and unrighteous go to the Hadean realm (Acts 2:27; Lk. 16:23).  The righteous go to the Paradise part of Hades, also called Abraham’s bosom (Lk. 23:43; 16:22).  Tartarus where the unrighteous go and where the angels were cast, seems to correspond to the lower part of Hades. It is also called “torment” (Lk. 16:28).

The text informs us that the angels who sinned are in “Hell” (Tartarus) in chains of darkness “reserved for judgment” (4b).  Therefore, their stay is not permanent. But, like the people who are not righteous, these angels will be cast into “everlasting punishment” on Judgment Day (Mt. 25:46).

Next, Jude provides some additional information showing how God deals with those who violate His will and then uses sinning angels and their resulting punishment as an example (v. 4).  Similar to 2 Peter 2:4, Jude reveals, “And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”  “Hell” (Tartarus) is not mentioned here, but like the other passage, there is a description of being “reserved in everlasting chains under darkness.”

The verse gives some information about the nature of the sin of these angels. It says they “did not keep their proper domain.”  The ESV renders verse 6 as, “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.”  Consider the following:

The word for position is literally ‘rule,’ ‘dominion,’ ‘domain,’ ‘sphere of influence,’ ‘authority.’ Did not keep on the other hand means ‘lose,’or ‘fail to hold on to.’ The verse is saying that these angels were given a certain status or sphere of authority by God, but they were not content with such a position. Instead they left their proper dwelling, that is, they aspired to a higher status and left the place where they lived. . . . A major component of the meaning of ‘heaven’ is the very presence of God, and the angels abandoned that also. The word for left is more properly translated ‘abandoned’ (TEV), ‘deserted’ (UBS New Testament Handbook Series).

Again, although spiritual beings, angels can sin, and like humans, they are free moral agents.  The warning is that if angels who choose to sin even receive punishment, humans who sin and do not receive forgiveness will also suffer eternal consequences.

Someone may ask why angels would sin when they enjoy such privilege in heaven.  Consider the following thoughts and application from Herbert Lockyer:

Yet the Bible is filled with other examples where people enjoyed tremendous blessings only to forfeit them for a moment of folly or some trivial prize. Adam and Eve forfeited paradise for a piece of fruit, the generation that came out of bondage forfeited the promised land (1 Corinthians 10:1-5), and Judas, who stood for three years in the personal presence of the Son of God, betrayed him for thirty pieces of silver! If the angels who stood in the presence of God can sin, then anyone can fall away (1 Corinthians 10:12; Hebrews 2:1-3). When people fall away from the faith, it is so easy to blame ourselves or say, ‘this must be the fault of the congregation,’ but the Bible is filled with examples of people who departed even from ‘ideal’ environments. God lost angels, Jesus lost disciples (John 6:60,66), and Paul lost converts (Galatians 3:1; 4:10-11,16; 2 Timothy 4:10,16). (37)

But is there a plan of redemption for angels?  There is no indication of this in the Scriptures.  In fact, these angels who sinned were cast down into Tartarus. Here, they are separated from Paradise by a great gulf which they cannot cross (Lk. 16:26).  These angels are there waiting for the judgment when they will be cast into everlasting fire (Mt. 25:41).  Christ came in the flesh to redeem mankind, not angels (Heb. 2:16).

The Cherubim & Seraphim

People today have generally heard of the cherubim and seraphim.  There is even a group in Rhode Island called the “Holy Order of Cherubim & Seraphim Church. Consider also the song “Holy, Holy, Holy.”  The second verse has the words, “cherubim and seraphim falling down before thee.”  However, when many hear the word “cherub,” because of their depictions in art and on valentines, they think of chubby babies with small wings who shoot arrows causing people to fall in love. This image is not a biblical picture.  Because the cherubim and seraphim have a bearing on the study of angels, it is essential to understand what the Scriptures say about them.

To begin with, consider cherubim.  This word’s plural form (cherubim) occurs 64 times in the Scriptures, and the singular form (cherub) occurs 27 times. However, despite their frequent mention, only one instance is recorded in the Bible when they were involved in earthly affairs, which happened just after the fall of man.  This event occurs in Genesis 3, where we read of sin entering the world with the transgression of Adam and Eve and God’s punishing them by making them leave the Garden of Eden (23).  Verse 24 says, “So He drove out the man; and He placed cherubim at the east of the Garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.”  This text indicates cherubim were real, actually existing as opposed to being strictly symbolic.  They had a flaming sword, which “turned every way,” keeping people out of the garden. Because we do not know how long the Garden of Eden and the Tree of Life remained,  we do not know how long the cherubim stood guard. Perhaps they remained on duty until the flood destroyed the earth.  Nevertheless, they served here as enforcers of God’s judgments.

Images of cherubim were fashioned in the Tabernacle.  For example, in the Most Holy Place of the Tabernacle, we know from Exodus 25:17-21 that two winged cherubs of gold, facing one another, were to be placed at the end of the mercy seat, which was on top of the Ark of the Covenant.  In fact, God is often referred to in the Bible as dwelling between the cherubim (Ps. 80:1; 99:1; Is. 37:16).  Cherubim were also woven into the texture of the inner curtain, which was between the Holy Place and Most Holy Place (Ex. 26:1, 31; 36:8, 35).

There are also instances of these images in the temple built by Solomon. Again, in the Most Holy Place, two large cherubs stood (1 Kgs. 6:23-28; 8:6-7; 2 Chron. 3:10-13, 5:7-8).   Additionally, images of the cherubim were carved on the doors and on gold-plated cedar planks, which constituted the inner wall of the temple (1 Kgs. 6:29; 2 Chron. 3:7).  Also, they were on the bases of the portable lavers, interchanging with lions and oxen (1 Kgs. 7:29,36). Finally, as in the Tabernacle, they were woven in the veil separating the Holy and Most Holy place (2 Chron. 3:14).

Ezekiel (chapters 1 and 10) also speaks of the cherubim.  Here Ezekiel sees a vision that depicts God’s glory and His judgment describing four living creatures in chapter 1 and identifying them in chapter 10 (1,15) as cherubim.  He describes them as having the “likeness of a man” (1:5) and as having straight legs with the  “soles of their feet being like the soles of calf’s feet” which sparkled like “burnished bronze” (1:7).   They also had four wings and four faces (1:6). Their faces were like a man, lion, ox, and eagle (1:10).  (Chapter ten, verse 14 describes the faces a little differently, as they were like a cherub, man, lion, and eagle.) Under each wing was what appeared to be “the form of a man’s hand” (10:8).  He further describes them as follows:

As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning. And the living creatures ran back and forth, in appearance like a flash of lightning” (Ezek. 1:13-14).

Cherubim are real beings, but is this description of their appearance intended to be literal?  Consider the description of Jesus in Revelation 1:13-16, a book filled with symbolism:

And in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.

We do not know what Jesus looked like when He was on earth but is this how we picture Him today?  Probably not — we understand the symbolism used here.  (Note also Psalm 18:10; 2 Sam. 22:11, which depicts God riding upon a cherub.)  Consider a quote regarding Jesus’s description.

Certainly we are not to suppose that this is the literal appearance of Christ today — such would be a grotesque appearance.  It is through the significance of the symbolism that we see the full meaning of the vision and the glorious assurance vouchsafed to John and his fellow sufferers (Summers 105).

The same approach may be valid in the description found in Ezekiel 1 and 10.  The symbols in the two chapters stand for something and do not necessarily portray the appearance of the cherubim.   Consider the following quote by Mcguiggan:

We enter here into the details of the vision of the cherubim.  The reader must not think that the description literally portrays any creature in existence, in heaven or on earth.  The description of the cherubim varies some in chapters 1 and 10 making it clear that these exalted beings are presented to us in a non-literal fashion.  (25)

Again, cherubim exist, but perhaps not always in the form stated in Ezekiel.

In contrast to the frequent references in the Bible to cherubim, the Scriptures mention the seraphim on only one occasion, where the word occurs twice. Consider Isaiah 6:1-7:

In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew. And one cried to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory!’ And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke. So I said: ‘Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts.’ Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar. And he touched my mouth with it, and said: ‘Behold, this has touched your lips; Your iniquity is taken away, and your sin purged.’

Although similarities exist, there are some differences between cherubim and seraphim.   One is that the latter has six wings, while the former has four.  Further, the cherubim or seraphim are sometimes viewed as the same as the four “living creatures” featured prominently in Revelation (4:6-9).  Their differences, however, may preclude either of them from being the same.

Many feel that cherubim and seraphim are angels.  The Bible, however, does not call them angels, so perhaps they are not but, instead, heavenly creatures existing in addition to angels.  Some think they are angels but of a different type than ordinary angels.  (Earlier, we noted that historically some have even placed them as the highest rank of angels, even higher than the archangel.)   Another position is that the terms refer to angels as a whole.  Whether or not they are angels is difficult to answer, but if they are not, they at least do the work of angels.  (Perhaps the primary difference, as some suggest, between them and other angels is their work is focused more on heaven.)  They may very well be angels, but if so, a different kind.  As stipulated in the introduction, every question someone might raise about angels does not have an answer in the Scriptures.  This issue may fall into that category.

Difficult Questions

Who were the “Sons of God” in Genesis 6:1-4?

Genesis 6:1-4 says:

Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.  And the Lord said, ‘My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.’  There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.

People often refer to this text as one of the most difficult in the Bible; there is much disagreement about what the verses mean.  They speak of a time before the flood when the sons of God married the daughters of men.  A commonly held position is that the “sons of God” are angels, as this phrase is sometimes used to refer to them (Job 1:6; 2:1; 38:7; Ps. 29:1-2).  Rebellious angels, they say, came to the earth in human bodies and married “the daughters of men” (humans) because of their beauty.  (Some argue that these “sons of God” were lesser gods instead of angels.  Others explain the verses by saying that evil spirits took over the bodies of wicked men.)  Even though they were heavenly, spiritual beings, according to some, these angels had sexual desires.  This union resulted in children who became “giants,” resulting in the earth’s wickedness that led to the flood.  (2 Peter 2:4 and Jude 6, which speak of angels who sinned, are tied into this viewpoint.)  This position is very ancient, with many believing it today.

First, the interpretation that “sons of God” are angels contradicts Jesus’s teaching in Luke 20:35-36, which says angels do not marry.  Next, if this position is true, it is interesting that only humans, not angels, are condemned.  One writer put it like this:

Even more serious is the problem of why judgment should fall on the humans and on the earth if the angels of heaven were the cause of the trouble.  God should have flooded heaven, not earth.  The culprits came from above; the women seem to have been doing nothing except being beautiful! (Kaiser et al.107)

As noted, some passages refer to angels as the “sons of God.”  However, the Bible uses this description in another way — it can refer to followers of God, and there are many more cases of this use in the Scriptures.    For instance, in the Old Testament, Israel is called the sons of God. Deuteronomy 14:1 says, “You are the children (“sons” ESV) of the Lord your God.”  When Moses returned to Egypt, God told him to tell Pharaoh, “Thus says the Lord: Israel is My son, My firstborn” (Ex. 4:22).  In Jeremiah 31:9, He also said Israel is His firstborn son.   Speaking to restored Israel, Hosea 1:10 says, “You are sons of the living God,”   and Proverbs 14:26 reveals, “In the fear of the Lord there is strong confidence, and His children will have a place of refuge.”

Passages abound in the New Testament where this description occurs.  Consider them:

• Galatians 3:26 — “For you are all sons of God through faith in Christ Jesus.”
• Romans 8:14 — “For as many as are led by the Spirit of God, these are sons of God.”
• Romans 8:19 — “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.”
• Matthew 5:9 — “Blessed are the peacemakers, for they shall be called sons of God.”

With this in mind, to help us understand these verses, it is important to consider the context.  Chapters 4 through 5 list the descendants of Cain (who murdered his brother) and Seth (Adam and Eve’s third son).  Cain’s descendants, listed in Genesis 4:1-24, say little about whether they were righteous or unrighteous, except for one, Lamech, a murderer.  In contrast, after the birth of Seth, verse 26 of chapter 4 says, “And as for Seth, to him also a son was born; and he named him Enosh. Then men began to call on the name of the Lord.” It says nothing like this of Cain’s descendants.  Chapter 5 gives the descendants of Seth; among them were Enoch (“who walked with God”),  Methuselah, and Noah.  Thus, it might be concluded that the descendants of Seth were generally righteous, and those of Cain were generally unrighteous.  After having spoken of sons and daughters being produced upon the earth, the verses then mention the “sons of God” (descendants of Seth) marrying the “daughters of men” (descendants of Cain) in Genesis 6:1-2.  This union resulted in wickedness upon the earth, which brought on the flood described in chapters 6-8.  If marrying between the two lines is not meant, the Scriptures could still be speaking of the righteous marrying the unrighteous regardless of lineage. Nevertheless, this verse is not teaching angels came to earth and married women.

Some interpret verse 4 to mean that giants (NKJV) were born as the result of the marriage of angels with women. But, first, we must understand that the first part of the verse discusses something which happened before the sinful marriages of Genesis 6:1.  It says, “There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men . . . .”

Next, we will look closer at the word giant (NKJV).  Most modern English translations render the original word as “Nephilim” instead of “giants.”  This word is a transliteration of the original Hebrew word and means “to fall upon or attack.”  Another definition is a person who is a bully or tyrant.  Consider the following comments from the Jamieson, Fausset, and Brown Commentary:

But although the idea of gigantic power does underlie the language of the sacred historian, the term Nephilim seems to bear a deeper significance; and if etymology may guide us, it describes a class of men of worthless and at the same time of violent character. It is commonly traced to fall, and considered to signify either fallen ones, apostates, or falling upon others. In the first sense many of the fathers applied it to designate fallen angels. But it evidently describes a particular class of men, and hence, the latter meaning is preferable, intimating that the Nephilim were marauding nomads-men of a violent, overbearing, lawless character-who abused their bodily powers to obtain their selfish ends; who were constantly roving from place to place in quest of plunder, and, emerging suddenly from their retreat, made attacks both on the property and the lives of men.

Mike Willis, in his commentary, points out, “The text does not emphasize their physical size (which has nothing to do with moral degeneracy) or that these were a hybrid race (which again says nothing about their moral conduct), but their violence” (306).

The last part of verse 4 reveals the aftermath of the marriages (6:1):  “Afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.”  These were “mighty men,” generally a positive description;  however, in this context, it describes people who used their strength for tyranny and oppression and became well known for doing so. The world was full of people of violence.  All of this set the stage for the flood soon to come.

Again, this is a difficult passage.  But, the most plausible position seems to be that the sons of God (descendants of Seth/righteous men) chose to marry the daughters of men (descendants of Cain/unrighteous women). They based their choice on physical beauty and not character.  This caused wickedness on the earth and the resulting flood.

Is There a Death Angel?

As previously noted, there are many occasions where God commanded an angel, or angels, to carry out death (Gen. 19:1,11,13; 2 Kgs. 19:35-36; 2 Sam. 24:15-17; Acts 12:23).  These may be called death angels, but is there an “Angel of Death” associated with the death of each person?  Many religious people say “Yes.”  A well-known hymn, “In the Morning of Joy,” has these lines: “When the Angel of Death/Shall no longer destroy.”

The view is that this angel is present when people die and oversees their death.  Some teach the role of this angel is to take the soul from the body at the time of death and may even picture a scary figure known as “The Grim Reaper” who carries a scythe and collects souls.

The concept of a death angel is ancient.  The Jews identified the Angel of Death as Azrael, who had an assistant named Sammael.  In Islam, the idea of the Angel of Death also exists.  The Koran teaches its purpose is to separate souls from the bodies of the dead.  Similar teaching exists in Greek mythology.  A tradition among some is that Michael, the archangel, plays some role in death.

While, as we have seen, angels may be responsible, under the direction of God, for the deaths of people, nothing in the Bible speaks of a special angel of death present at the passing of every person.  Azrael and Sammael are not mentioned in the Scriptures.  Consider, however, passages used to prove the existence of a special death angel.

The primary passage is in Exodus 12:23, which involves the 10th plague (the death of the firstborn) against the Egyptians.  Blood from a lamb put on the doorpost of the Jews would keep their firstborn from dying.  It says, “For the Lord will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and not allow the destroyer to come into your houses to strike you.”

Many identify the ” destroyer ” as the Angel of Death, but is this accurate?  According to the Complete Word Study Dictionary, the Hebrew word used here, and many other times in the Old Testament, means “to spoil, to ruin, to destroy, to pervert, to corrupt, to become corrupt, to wipe out.”  The term does not inform us who or what the destroyer was; it could be the coming penalty of death, but it does not specify the means God used. It is a general word, and the context must determine the meaning.

Earlier, in verses 12-15, God specifically says He would be the one to carry this out.  Then verse 29 says, “And it came to pass at midnight that the Lord struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock.”  However, in verse 23 the implication is that the “destroyer” is distinguished from God, and he would accompany God.  However, consider the following quote from The Pulpit Commentary:

Compare verses 12, 13 which are closely followed. The only important difference is, the new expression, ‘The Lord will not suffer the destroyer to come in’ which has generally been regarded as implying, that the actual agent in the killing of the first-born was a ‘destroying angel.’ But it is to be noted that elsewhere Jehovah himself is everywhere spoken of as the sole agent; and that in the present passage the word used has the meaning of ‘destruction’ no less than that of ‘destroyer.’

There is no doubt God used angels on missions to carry out death.  Possibly this is the case here,  but using this to back up the idea of a special angel involved with every person’s death is incorrect.

Consider also Psalm 78:49-51, where the writer reminds readers of God’s help in freeing the captives from Egyptian bondage. In these verses, the Psalmist speaks specifically of the tenth plague involving the Passover:

He cast on them the fierceness of His anger, wrath, indignation, and trouble, by sending angels of destruction among them. He made a path for His anger; He did not spare their soul from death, but gave their life over to the plague, and destroyed all the firstborn in Egypt, the first of their strength in the tents of Ham.

On the surface, “angels” appear to be associated with the firstborn’s death. However, in Exodus (the historical account), they are not mentioned, and the book does not say a plague was used.   The writer may use parallelism — angels are parallel (the same) as the plague; they are the plague. Or, perhaps the idea is the angels were used as agents to bring a literal plague or evil of some kind. These viewpoints take the angels literally.

But, there is a second way to look at it, which figuratively characterizes the angels/messengers.  The KJV and NKJV say “by sending . . .” in verse 49, but most of the translations do not render it like this.  The NIV translates it, “He unleashed against them his hot anger, his wrath, indignation and hostility —  a band of destroying angels.”   The NASB says, “He sent upon them His burning anger, fury, and indignation, and trouble, a band of destroying angels.” God’s emotions,  His hot anger, wrath, indignation, and hostility, are like a band of destroying angels.  Hence, the “angels” do not refer to spiritual beings, but the verse says He struck them with His anger, similar to a messenger bringing news of death or like messengers who have come to kill people (UBS Old Testament Handbook Series).  This viewpoint has merit.

Again, this verse does not prove a particular death angel is present at the death of everyone who separates souls from bodies.  At best, it demonstrates angels were involved in the deaths of Exodus 12.  Yet, it speaks of “angels” (plural), not the Angel of Death.

Another passage to consider is 1 Corinthians 10:1-13.  Here Paul points out that although their “fathers” in the wilderness had received blessings from God (1-4), they still sinned on many occasions, listed in verses 7-10, and were punished (5).  He warns the Corinthians not to make the same mistakes their fathers made (6, 11), and they should take heed, or they will fall (12).  Pertinent to our topic is verse 10, where he says they were not to complain “as some of them also complained, and were destroyed by the destroyer.”  Many connect the “destroyer” to Exodus 12:23 with the tenth plague.

Usually, the event mentioned in 1 Corinthians 10:10 is thought to refer to Korah’s rebellion against Moses in Numbers 16.  Because of this revolt, God punished the rebellious people with an earthquake, fire, and plague.  These three events may be the actual “destroyer” under consideration (Quertermous 231).  Yet angels are not mentioned in this event in Numbers.  Some loose translations insert the word “angel” in this verse or the words “destroying angels,” but there is no justification for doing so.  Again, Paul may use the term destroyer to refer to angels.  An angel may have carried out each of these destructive forces.  However, the conclusion that the “destroyer” refers to the “Death Angel” is nebulous.

We cited earlier Luke 16:19-31 about the work of angels.  The verses speak of the deaths of a rich man and a beggar, Lazarus.  The rich man died and went to a place of torment in the Hadean realm.  Lazarus was “carried by angels” (22) to the part of Hades called “Abraham’s Bosom,” elsewhere referred to as Paradise. Some erroneously conclude from this that the Death Angel is present at everyone’s death, and he carries them into the afterlife.  From this event described by Jesus, we can only conclude that a plurality of angels takes the souls of righteous people to Paradise. Luke 16 does not say angels carried the wicked man’s soul to torment. These verses teach the opposite of the Death Angel’s involvement.

What are the “Angels” of the Seven Churches of Asia?

Revelation 1 describes Christ as having seven stars in His right hand.  Verse 20 identifies them as the angels of the seven churches.  Chapters 2 and 3 records the letters to seven churches of Asia.  Each letter starts by saying “to the angel of the church in . . .” and then gives the name of the city.  Over the years, many have tried to explain the meaning of the angel of each church, and many different conclusions have been drawn.  Taking a position with absolute certainty is difficult. However, we will consider various viewpoints.

It is important to briefly review the meaning of the word translated as “angel” in the New Testament.  The Greek term angelos means “messenger.”  Typically, it refers to heavenly beings, but it can refer to a human messenger.  For example, it is used to refer to John the Baptist (Mk. 1:2), the messengers from John to Jesus (Lk. 7:24), and the spies sent to Jericho (Jas. 2:25).  Thus, based on the meaning of the original word, there could be a reference to a human messenger or a heavenly being.

With this in mind, one viewpoint is that He refers to a heavenly being, with many concluding that an actual angel is under consideration and each church has a guardian angel.  Origen, who wrote around 225 AD, espoused this view and the idea of individual Guardian Angels:

To one angel, the church of the Ephesians was entrusted.  To another, that of Smyrna.  One angel was to be Peter’s; another, Paul’s.  And so on down to each of the little ones that are in the church.  For such and such angels as even daily behold the face of God must be assigned to each one of them.  And there must also be some angels who encamp around those who fear God (qtd. in Bercot 17).

However, in our discussion of every person having an assigned guardian angel, we noted that no explicit biblical evidence exists for this conclusion.  There is also no evidence that each church has a special angel watching over them.  Further, it is essential to note He addresses each letter to the “angel.”  It seems the letter should be addressed to the church receiving the criticism or praise, not the heavenly being “guarding” the congregation.  While angels may play a role in caring for churches, there is no indication of a special guardian angel for each church.

Another view is that He refers to a human messenger who carried the letter from Patmos to the congregation for John. But, again, why address the messenger instead of the church?  If someone sends a letter to us, do they address the mail carrier?  Also, the fact he addresses the angel (messenger) of the church suggests the messenger is a distance away instead of near John, who would have handed the courier the letter.

Perhaps the most common view is that Christ is addressing a church leader such as the “ruling bishop,” the “chief elder,” or the “superintendent pastor” when addressing the angel of the church.  (Remember, “angel” is singular.)  However, the Bible does not authorize such positions as these.  In fact, the government of the church is quite simple.  A plurality of elders oversee the local congregation (Acts 14:23; 21:18), and they only oversee the church of which they are members (1 Pet. 5:2). These elders are also called pastors/shepherds (Eph. 4:11; 1 Pet. 5:2), bishops (Titus 1:5, 7), or overseers (Acts 20:17, 28).  One person being over a church or a group of churches is foreign to the Scriptures.

Another view is the metaphorical view. After listing some of the positions taken by various ones over the years, Homer Hailey, in his commentary on Revelation, states his preference that the angels refer to the spiritual character — the inward state or the prevailing spirit of the church itself:

Since the lampstands are the churches — the supporters of light — viewed externally, the stars may well represent the inward life or spirit of the congregations addressed by Jesus.  This position seems to be confirmed by the letters themselves; Jesus addresses each letter to “the angel of the church . . .’ and concludes with the appeal, ‘He that hath an ear, let him hear what the Spirit saith to the churches.’  Whoever is addressed is to hear; the angels are addressed; the churches are to hear.  It follows that the angels are that part of the church addressed which is to hear; this would be the spirit or active life of the churches. (116)

This approach fits the “angel” being the one addressed and is the least problematic.  However, identifying with certainty the meaning of the angel of each of the seven churches of Asia is difficult.

What does the description of Stephen’s face being as the “face of an angel” mean?

In the book of Acts, we learn the early church experienced tremendous success and growth (2:41, 47; 5:14; 6:7).  As the church grew, it faced opposition from the Jewish leaders, but this did not stop the early disciples from continuing to speak God’s Word with boldness (4:31).  Among them was a man named Stephen who the Bible describes as being “full of faith,” and “power” and as someone who did “great wonders and signs among the people” (6:6,8).  Because the Jews could not disprove his teaching, they brought in false witnesses who charged Stephen with blasphemous words against the temple and the law and said he tried to change the customs Moses had delivered.  These opponents then brought Stephen in before the Sanhedrin to face judgment.  As he stood before them, verse Acts 6:15 says, “And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel.”  How did they know what the face of an angel looked like?  The precise meaning of this is difficult to ascertain, but we will note the two main viewpoints.

The first interpretation is that Stephen’s face literally shone.  In his commentary on Acts, H. Leo Boles expresses it in the following way:

His face was lighted up with divine radiance.  The members of the council literally gazed upon him as if they had seen ‘the face of an angel.’  Even his enemies saw his face as if it were the face of an angel, but they were too wicked to turn from their evil course. (101)

The occurrence with Stephen is often compared to Moses when he came down from Mt. Sinai after receiving God’s law.  Exodus 34:29-30 describes the event with Moses.  It says,

Now it was so, when Moses came down from Mount Sinai (and the two tablets of the Testimony were in Moses’ hand when he came down from the mountain), that Moses did not know that the skin of his face shone while he talked with Him.  So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him.

This event occurred when Moses was in communion with God.  (See also 2 Cor. 3:7; Lk. 9:29; Matt 17:2; 28:3). It is interesting to note this situation with Moses made the people afraid.  Yet there is no indication Stephen’s audience was frightened by what they saw.  However, we must remember people who saw Jesus perform miracles still rejected Him.  Also, as Boles points out, perhaps they were too wicked to repent (101).

The second position takes the statement figuratively.  Barnes, in his commentary on Acts, expresses this position like this:

The expression is used to denote the impression produced on the countenance by communion with God; the calm serenity and composure which follow a confident committing of all into his hands. It is not meant that there was anything ‘miraculous’ in the case of Stephen, but it is language that denotes calmness, dignity, and confidence in God, all of which were so marked on his countenance that it impressed them with clear proofs of his innocence and piety. The language is very common in the Jewish writings. It is not unusual for deep feeling, sincerity, and confidence in God, to impress themselves on the countenance.

The council probably expected Stephen to be as most would in this situation. But instead, he was confident, composed, and at peace rather than fearful, anxious, or fretful.  Stephen probably knew about the earlier teaching of Jesus in Matthew 10:17-20 when He sent His apostles out on the limited commission and knew Christ would be with him.  Jesus had warned earlier and had assured His disciples when He said:

But beware of men, for they will deliver you up to councils and scourge you in their synagogues. You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; for it is not you who speak, but the Spirit of your Father who speaks in you.

There is no indication any of Stephen’s brethren stood with him at this time.  However, he was not alone.  As Stephen was about to die, he said (Acts 7:56), “Look! I see the heavens opened and the Son of Man standing at the right hand of God!”  Consider how his face must have appeared at this point. He asked God to receive his spirit, and, like Christ, he then showed a forgiving attitude toward his murderers.

As we first noted, Stephen’s face may have glowed as Moses’s face did, but this second position may be correct.  This question is not easily answered, but it is interesting to consider.

Why did Michael (the Archangel) contend with Satan over the body of Moses?

 In Jude 8-10, we learn something not found elsewhere in the Bible.  When Moses died, the archangel Michael contended with Satan about the body of Moses:

Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries. Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, ‘The Lord rebuke you!’ But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.

First, in the historical record of Moses’ death (Deut. 34:5-6), note another interesting fact connected to Moses’ death:

So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord.  And He buried him in a valley in the land of Moab, opposite Beth Peor; but no one knows his grave to this day.

The Bible does not tell us why God did not want people to know the burial sight of Moses. However, Quertermous suggests three possible reasons: 1) to keep the Jews from building an idolatrous shrine on his grave, 2) to keep grave robbers from stealing the body for profit, 3) to keep the enemies of the Jews from getting the body and desecrating it (240).

Next, let us look closer at the context of Jude 9.  After teaching we are to contend earnestly for the faith (3), Jude condemns false teachers who had secretly infiltrated the brethren.  He then cites three examples of disobedience (5-7), and then he says these false teachers (“dreamers”) do three things.  They defile the flesh, reject authority, and speak evil of dignitaries (“glorious ones” ESV).

Jude then introduces Michael, the archangel, discussed earlier.  As was noted, the book of Daniel speaks of Michael (10:13, 21; 12:1).  Besides Jude 9 (where he is referred to as the archangel), he is mentioned by name only one other time in the New Testament (Rev. 12:7).  1 Thessalonians 4:16 mentions the archangel but does not give his name.

We only have information about this dispute over the body of Moses in verse 9 of Jude.  Some have concluded from what Jude says that angels were burying the body of Moses, and Satan wanted to take the body for some nefarious purpose, such as turning the body into an idol to tempt the Jews, prompting the dispute.  This, however, is all speculation.  Jude’s point is Michael showed restraint as he dealt with the Devil, but the false teachers in the context showed none.

Some have suggested Jude got this information about Michael’s dispute with Satan (not found elsewhere in the Scriptures) from a Jewish tradition or an uninspired writing, which leads to questions concerning the veracity of the event in verse 9 or even the reliability of the entire letter.  Yet, in another case, in 2 Timothy 3:6-8, Paul compares false teachers to Jannes and Jambres, who “resisted Moses” (Ex. 7:11, 9:11).  However, the historical account in Exodus does not mention their names either, nor does the Bible speak of them anywhere else, like the passage in Jude.   Thus, in Jude, even if Michael contending with Satan was a part of Jewish tradition or recorded in uninspired writings, Jude (as well as Paul in 2 Timothy 3) spoke by the power of inspiration!

Angels Today

At the beginning of the study, we noticed the work of angels.  Besides their heavenly pursuits, we noted their tasks on earth during Bible times and saw they served as messengers, rescuers, protectors, and guides, and they ministered.  Further, we noticed that they would be involved in the return of Christ.  But what is their work today?  Discussions about this question often lead to much speculation and controversy, with many concluding they function precisely as they did in Biblical times.

Some, for example, claim to have witnessed appearances by angels; others feel they have received revelations from them, which have become integral to their beliefs and perhaps even to the origin of their denomination.   Many who escape a difficult situation are confident their “Guardian Angel” delivered them and may even feel any impulse or prompting (sometimes called “an angelic nudge”) which leads them in the right direction has come from “their” angel.  They attribute positive, unexplainable events to the work of angels.

Some people even feel angels communicate today through what they call “Angel Numbers.”  According to some, if you keep seeing a repetition of the same three or four numbers throughout the day or a repetitive pattern of digits, your guardian angel is trying to communicate gently with you to teach you an important lesson.  Different sequences of numbers have different meanings, according to the theory.

Despite the claims people make today, angels do not function as they did in Bible times.  There are two factors involved in drawing this conclusion. First, we have a complete revelation today.  Second, the age of miracles has passed. 

Today, we have a complete revelation: the Bible — God’s Word.  All of it was delivered during the lifetime of the apostles.   During Jesus’ ministry, in John 14:25-26, He told them:

These things I have spoken to you while being present with you. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.

In John 16:12-13, He said:

I still have many things to say to you, but you cannot bear them now.  However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.  (Note also Jn. 15:26 and 16:7.)

Paul and the other inspired writers received God’s message and did their job of writing it down so we can read and understand it (Eph. 3:3-4; 5:17).  Today, we have “all things that pertain to life and godliness” (2 Pet. 1:3), and the Bible will completely furnish us unto every good work (2 Tim. 3:16-17).  Also, Jude 3 reveals,  “Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.”  So, it was once for all delivered to the saints.  Further, we are not to “add to” or “take away from” God’s Word (Rev. 22:18-19; Mt. 15:18-19; 1 Pet. 4:11; Gal. 1:6-8).

Consider the following quote from Quertermous:

Since God’s word is a sufficient medium through which to lead people from earth to heaven, then we do not need additional guidance such as that which would come from an alleged guardian angel or a direct operation of the Holy Spirit.  Such would also necessarily rule out any need for all post-Biblical revelations from God whether from an angel or anyone else.  Many denominations and sects insist, however, that the Bible is not God’s final all-sufficient revelation to mankind.  They deny that God’s word is complete and therefore that the Bible is not a perfect guide to eternity.  In doing so, however, they are contradicting what Scripture teaches concerning its own completeness. (302)

Next, consider that the age of miracles has passed.  Some define miracles as anything remarkable or unusual (c.f., the birth of a baby, the sun’s setting, a person recovering from a severe illness).  It is more than these.  Connie W. Adams defines the term in this way: “A miracle is a demonstration of supernatural intervention either directly upon an object or person, or through some person or agent, in which no natural force is responsible for the effect produced” (3).

The miracles in the Bible involved such events as walking on water (Mt. 14:25-33), raising a person who had been dead for four days (Jn. 11), and turning water into wine (Jn. 2).  There is no denying a Bible miracle.  Even the enemies of Christ could not deny those done by the apostles (Acts 4:14-16).

Miracles confirmed God’s Word and proved Jesus to be the Son of God (Heb. 2:1-4; Jn. 20:30-31), but they had a limited duration.  The gifts of the Holy Spirit were transferred from one person to another by the “laying on of the Apostle’s hands” (Acts 8:17-18).  When the last apostle died (apparently John), the means of giving them to another ceased to exist.  We also read of two cases where people were baptized with the Holy Spirit in Acts 2 and 10, which resulted in their speaking with tongues.  However, by the time Paul wrote Ephesians 4:5, there was only “one baptism,” which refers to baptism in water (Mt. 28:18-20).

Another passage that teaches the temporary duration of the age of miracles is 1 Corinthians 13.  The chapter teaches the enduring nature of love in contrast with the temporary nature of the gifts of the Spirit.  Verses 8-10 say,

Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.  For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.

The gifts of the Holy Spirit were connected to the confirmation and revelation of the Scriptures.  The three listed here,  “prophecies,” “tongues,” and “knowledge,” are a representative sample of all nine.  The “in part” pertains to the gifts of the Holy Spirit and an incomplete revelation, while the “perfect” (complete – NRSV) refers to the full revelation.  When God’s Word was completely revealed, the miraculous ceased.  Are we still receiving revelations from God?  Is the miraculous still happening?  If the answers are “No,” then angels are not working today as in biblical times. Therefore, appearances and revelations by angels contradict these two basic biblical concepts.

But, despite these limitations, angels are still working on the earth today (Heb. 1:13) through God’s Providence.  In contrast with miracles — open and dramatic events — providence involves God working behind the scenes.

Consider two contrasting examples in the Bible illustrating the difference between a miracle and God’s providence.  Before Mary was intimate with Joseph, while still a virgin, the Scriptures say, “before they came together, she was found with child of the Holy Spirit” (Mt. 1:18; c.f. Lk. 1:30-37).  The virgin birth fulfilled Isaiah’s prophecy (Is. 7:14). Conversely, consider Hannah, a woman from the Old Testament who could not bear children (1 Sam. 1). Nevertheless, she prayed fervently to God, asking Him for a son.  She promised that if God allowed her to have a son, she would “give him to the Lord all the days of his life.”  Verses 19-20 say, “And Elkanah knew Hannah his wife, and the Lord remembered her. So it came to pass in the process of time that Hannah conceived and bore a son.”  So, both of the women had a child.   Mary’s pregnancy was miraculous as she was a virgin who conceived and bore a child.  In contrast, Hannah’s conception occurred through the natural laws of procreation and resulted from Divine Providence.

Consider now two examples of God’s use of His providence carried out by angels during the age of miracles. First, Genesis 24 tells us that Abraham, God’s prophet (20:7), sent a servant to go among their people to get a wife for his son, Isaac, and told him that an angel would go before him and help him.  The servant was successful as he found Rebekah. However, the text does not mention the angel again until the servant tells the story to Rebekah’s family.  The passage does not tell us what the angel did, but when the servant found a wife for Isaac, he said it was the Lord who had led him.  The angel seems to have acted as an agent, in an unknown and behind-the-scenes way, in carrying out God’s Providence.

A similar example is in Acts 12:20-23 with the death of Herod, where we learn he killed “James the brother of the Lord with the sword.”  Later, due to his popularity, the people lauded him as a god, and he appeared to have accepted their praise.  After that, we are told, “Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.”  Josephus, a historian from that time, gives us more information about his death.  He tells us Herod lingered in agony before his death, which happened several days later.  Neither the text nor Josephus says that Herod or the people saw the angel (qtd. Quertermous 92-93).  This account appears to be a case of God using an angel to strike down Herod through natural means (a common illness).  Thus, God used an angel, even during the days of miracles, to carry out divine providence.

Some say angels can be directly involved in converting people today.  Consider two examples of conversion during the age of miracles where angels did play a role.

The Ethiopian (Acts 8:26-40) — This account starts with an angel appearing to Philip and telling him to go to a particular road in a deserted area between Jerusalem and Gaza.  When he arrived, he saw an Ethiopian riding in a chariot who had been to Jerusalem worshiping God, and he was reading from the book of Isaiah.  When Philip got near, the Holy Spirit told him to go and overtake the chariot.  He then “preached Jesus to him,” which prompted the following:

Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. What hinders me from being baptized?’ Then Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God.’ So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing. (8:36-39)

We learn here that “preaching Jesus” means preaching baptism.  We are not told here why this man was baptized, but Acts 2:38 tells us what baptism is for — it is “for the remission of sins.”  The Holy Spirit and an angel were involved in this conversion but did not teach the person who needed salvation. Instead, they brought Philip and the Ethiopian together.  The nobleman needed to be taught by another person, just like us today.

Cornelius (Acts 10:1-48) — This concept is also found with the conversion of the first Gentile, Cornelius.  In verses 3 and 10, we learn an angel told Cornelius to send for Peter, who would tell him “words by which you and all your household will be saved” (11:14).  Connected to the vision, a “voice” spoke to Peter three times. Also, the Holy Spirit told him to go with the three men from Caesarea who had come to get him (19).  So again, we see angels involved during the time of miracles, but even then, it was only to bring together the teacher and the learner.

How are we converted today when we do not live in the age of miracles and when we have a complete revelation?  The Great Commission (Mt. 28:18-20; Mk. 16:15-16) tells Christians to go into all the world and teach the gospel to “all nations” and “every creature.”  In Acts, examples exist of the early church carrying out God’s commission.  In 1 Corinthians 1:20-25, Paul, using the word “foolishness” accommodatively, said we are saved by the “foolishness of the message preached.”   In Romans 10:14, he asked, “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?”  The gospel is God’s power for salvation (Rom. 1:16).  Like the Corinthians, we are saved by hearing, believing, and being baptized (Acts 18:8).  Again, even in the days of miracles, angels were not involved directly in teaching someone what to do to be saved. Indeed, they will not appear today with divine messages as they did in biblical times to prompt obedience.

Conclusion

Although the Scriptures tell us much about angels, many questions remain unanswered.  However, we must first determine which questions can be resolved and which cannot be.  Sometimes we may not find the answer to a question about angels, but we can at least determine what is not the answer.  There can be value in that, but we must stay with what the Scriptures say as they are the source of authority on this subject.  We also must not put angels on too high or too low of a plane than they should be placed on, as some have done.

Everyone should be thankful today for all the work angels have done and are doing.  Think back to all the important events we examined in the Scriptures with which they were involved.  We should also be thankful they are our “ministering spirits” (Heb. 1:14).  We need all the help we can get!  Finally, everyone should endeavor to be prepared for the return of Christ. He will descend “from heaven with a shout, with the voice of an archangel, and the trumpet of God” (2 Thess. 3:16).  Michael will be present, and “mighty angels” will also accompany Jesus to judge everyone (2 Thess. 1:7-9; Jude 9).  Faithful Christians can eagerly anticipate the return of Jesus with His angels (2 Pet. 3:11-12; 1 Jn. 2:28).  In the meantime, we are encouraged by the thoughts of Psalm 34:7-9:

 

The angel of the Lord encamps

All around those who fear Him, and delivers them.

Oh, taste and see that the Lord is good;

Blessed is the man who trusts in Him!

Oh, fear the Lord, you His saints!

There is no want to those who fear Him.

  _________________________________

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