The study of angels is important to the Bible believer because they are mentioned at least 108 times in the Old Testament and about 165 times in the New Testament. The main term in the Old Testament is mal'ak and in the New Testament is aggelos. The basic meaning of the word is "messenger"; and it is used sometimes of humans, but most often of an order of created spirit beings. The picture of angels with wings is probably from Isaiah 6 and from the description of the ark of the covenant. There is also evidence that angels sometimes appear as humans. Hebrews 1:14 shows at least one of the purposes of angels, ministering to human beings. Thus, the study of angels is appropriate for believers; but, vain is the speculation about angels such as "How many angels can sit upon the head of a pin." Also, involved in the study of angels is the study of Satan which is included in the section, but will be covered on a separate web page.
1) The general facts. There are several facts about angels that
can be discussed. At least one theology covers the subject under twelve
headings. We will try to examine the subject under fewer headings.
a. Their existence. Many doubt the
existence of these beings. Many of these, if not
all, doubt the existence of God. As we already stated, angels are spirit
beings. The Bible is clear as to their existence. Both good and
bad are pictured in the Scripture. Colossians 1:16 shows that such
beings exist and are subject to Christ; so does 1 Peter 3:22. Jude 6 speaks
of angels that went bad, and it implies they had an abode prior to
their fall. Luke 2:13 (and context), Matthew 26:53, and Hebrews 12:22
(as well as others) all show the existence of angels. Numerous
Old Testament passages also set forth their existence. They are described
in Hebrews 2:6, 7 (as quoted from Psalm 8:4, 5) that they are above mankind,
which could refer to both sphere and position. They are apparently
superior to mankind is some respects, but they will look with awe on those
of us who have been redeemed by the precious blood of Christ.
Their number is described as 10,000 times 10, 000 and thousands of
thousands.
b. Their being. We are concerned
here with their mode of being and personality. That they are
created beings is sufficiently testified by Scripture (Cf. Colossians 1:16).
It is generally considered that they were all created at the same time (although
there is no particular verse that so states); they are not subject to death;
they do not marry (Cf. Matthew 22:28-30). Thus, it is concluded that
their number remains constant. As to personality, they evidently have
individuality and both experience emotion and intelligently worship God.
Such verses as Psalm 148:2, Matthew 18:10, and Matthew 24:36 bear this
out. Hebrews 1:4-14 show that they are inferior to the God the Son.
They are evidently more powerful than mankind, but have limitations
for Jude 9 shows that an angel required divine help.
c. Their classifications. There are
several classifications of angels as set forth in Scripture.
First, there are governmental rulers
designated as thrones, dominions, principalities, authorities, and
powers. Although these terms can apply to human governments, nevertheless
behind those human governments are angelical beings. This is clear from some
passages in Daniel as well as others.
Then, there are elect angels as
set forth in 1 Timothy 5:21; little is known of these, but it may refer
to those which did not participate in the fall. It does, however, show
the extent of election.
Thirdly, there are the cherubim
and seraphim as well as living creatures. These are plural words,
but no indication exists as to their number. The cherubim are
apparently the highest order of angels. Lucifer, who became Satan,
was of this order. They first occur in Genesis 3:24 to guard the Garden
of Eden. There are other references to them; the covering between
the court and the tabernacle were embroidered with them suggesting guardianship.
The seraphim are tied in with unending worship as set forth
in Isaiah 6:1-3. Then, there is the group called living creatures
which seem to apply to both the other groups.
Fourthly, there are three angels who are
named specifically. There is Michael whose name means "Who is like
God?" He is specified as the defense of Israel (Daniel 12:1).
He was called an archangel in Jude 9 where he contended with Satan
over Moses' body. In Revelation 12:7-12 he is the leader of a
heavenly army. The second angel named is Gabriel which means "the mighty
one." He also is mention twice in Daniel; in 8:15-27 he tells
Daniel of the end time; and in 9:20-27 he gives the famed prophecy
based on what Daniel read in Jeremiah 25:11, 12. Gabriel is the angel
who announced to Mary that she would bear the Christ (Cf. Luke 1:26-33) and
probably the angel that made the announcement to Zacharias concerning John
the Baptist. The third one named is Lucifer who became Satan.
This writer will discuss him on the web page
Satan.
There are some angels that are mentioned
as to what they do rather than specifically named. These range from
angels of judgment (cf. Genesis 19:13 & others) to the seven
angels (Revelation 8:2).
d. Their ministry. Most of the
references to angels are to their services.
First, one finds that angels minister
in worshipping God. Isaiah 6:3 sets forth this worship by angels;
so does Revelation 4:8, Psalm 103:20, and Psalm 148:1, 2.
Second, one sees angels ministering to
Jesus Christ. At His birth they were present to announce and herald
His coming (Luke 2:8-20). After His testing by Satan, angels ministered
to Him (Matthew 4:11; Mark 1:13). In the garden of Gethsemane an
angel strengthened Him (Luke 22:43). Angels were present
at His resurrection as set forth in Matthew 28:1-6; Mark 16:5, 6; Luke
24:4-8; & John 20:11-13. Also, they were present at His ascension
when they announced to the disciples His coming again recorded in Acts1:10,
11.
Third, angels minister to mankind especially
those who are saved. This idea is set forth in Hebrews 1:14. An
angel appeared unto Abraham with the Lord before going to Sodom to rescue
Lot (Genesis 18:1ff.). Jacob saw angels as recorded in
Genesis 28:12. Some people teach that the phrase "sons of God"
refer to angels. At least sometimes it seems to as set forth in Job
1 & 2. Whether this is true in every case is still an open matter
to this person. There are other ministries of angels which could
be cite. Among them is the transporting of a soul to paradise
cited in Luke 16:22; however, it is conjecture whether this is always the
case. Angels were involved in deliverance of apostles (Cf. Acts
5:19, 12:7). This writer has just touched the surface here. Dr. C.
I. Scofield has an excellent summary on the doctrine of angels (C.
I . Scofield, Scofield Reference Bible, p. 1291) which should b perused.
e. Their learning. Though angels
doubtlessly know more than humans since humans have been made lower than
they (Psalm 8:4-6 and quoted in Hebrews 2:6-8), nevertheless they are not
all-knowing which is true only of God. Thus, they do learn from
experience. The church is pictured as in the wisdom of God and
will demonstrate for all eternity God's marvelous grace (Cf. Ephesians 2:7,
3:10). Peter also declared that the angels desired to "look into" that
which God was working out in mankind. (Cf. 1 Peter1:12) Thus,
angels are spectators to the grace of God. This is suggested
in such passages as Luke 15:10 and Luke 12:8, 9. Here again, this writer
has only touched on this aspect of angels.
2) The moral issue. The moral issue involves angels because
of the fall of some angels, the fall of man, and the death
of Christ. As with mankind, angels were created with free-will; that
is, they were free to act which was God's ideal for them and mankind. God
did not want automatons, but free moral agents. The possibility of
evil in angels (and mankind for that matter) did not create a necessity
to evil. Therefore, angels (like man) have freedom to obey God willing
or to disobey.
Concerning the sin of the first angel, Lucifer,
this we writer will deal with that in more detail under the study of
Satan. Suffice to say here that the sin in
question was the assertion of self against God. (Cf. Isaiah 14:12ff.
and 1 Timothy 3:6) There is sufficient evidence that other angels followed
Satan in this rebellion (Revelation 12:4).
The problem that arises is twofold: 1) How
could God, being holy, allow any being to sin? and 2) How was it possible
for an unfallen angel to sin? The first question is beyond the scope
of this page, but God's creation was good in His sight, and His plan
was to allow evil to demonstrate the attribute of grace which could
only be extended to those who did not deserve it. As to the other question,
again one must keep in mind that angels were created as free moral
agents. This writer asserts that free-will does not require a commission
of sin. As humans we sin because of our sinful nature.
Lucifer, and the angels that followed him, had no such cause but were
free to do God's will. Evil is a fact of the world; clearly
it will not go away by a denial thereof; nor can one adequately explain it.
Sin is not a part of God's divine nature; thus, a person can
not accuse God of creating sin; He did allow it, however, for His own
divine purposes. Dr Chafer stated it well when he said, "Sin is
self-centered living and action on the part of a creature who is by
creation designed to be wholly centered in God." (Systematic Theology,
II:32)