Chapter Twenty Three - Angels: Ministering Spirits

Angels are spiritual beings created by God to serve Him, though created higher than man. Some, the good angels, have remained obedient to Him and carry out His will, while others, fallen angels, disobeyed, fell from their holy position, and now stand in active opposition to the work and plan of God. The holy angels are messengers of God, serving Him and doing His bidding. The fallen angels serve Satan, the god of this world (2 Corinthians 4:4).

The doctrine of angels follows logically the doctrine of Christ, for the angels are primarily ministers of Christ's providence. When areas of theology are slighted, this will likely be one of them. One has only to peruse the amount of space devoted to angelology in standard theologies to demonstrate this. This disregard for the doctrine may simply be neglect or it may indicate a tacit rejection of this area of Biblical teaching.

This chapter, divided into ten major divisions, is a careful study of Angelology:

1. We will examine the terms used of angels;

2. We will examine the existence of angels;

3. We will examine the creation of angels;

4. We will examine the nature of angels;

5. We will examine the classification of angels;

6. We will examine the ranking of angels;

7. We will examine the ministry of angels;

8. We will examine the identity of the Angel of the LORD [Jehovah];

9. We will examine the identity of the sons of God in Genesis 6:1-8; and

10. We will examine the role of angels in medieval Jewish thought (optional).

1. THE TERMS USED OF ANGELS

The terms used of angels are as follows:

1. angels;

2. holy ones;

3. host;

4. chariots;

5. watchers;

6. the Angel of the LORD [Yahweh or Jehovah];

7. elohim;

8. stars; and

9. sons of God.

1.1 Angels (Generic Term)

Though other words are used for these spiritual beings, the primary word used in the Bible is angel. The Hebrew word for angel is mal`ach, and the Greek word is ángelos. Both words mean "messenger" and describe one who executes the purpose and will of the one whom they serve. The context must determine if a human messenger is in view, or one of the celestial beings called "angels," or if it is being used of the second Person of the Trinity as will be discussed below.

Illustrations of uses that do not refer to celestial beings:

1. For human messengers from one human to another (Luke 7:24; James 2:25).

2. For human messengers bearing a divine message (Haggai 1:13; Galatians 4:14).

3. For an impersonal agent, Paul's thorn in the flesh described as "a messenger of Satan" (2 Corinthians 12:7).

4. For the messengers of the seven churches (Revelation 2-3). It is also used in connection with the seven churches of Asia, "To the angel of the church in ..." Some take this to mean a special messenger or delegation to the church as a teaching elder, others take it to refer to a guardian angel.

Thus, the term angelos is not only a generic term, pertaining to a special order of beings (i.e., angels), but it is also descriptive and expressive of their office and service. So when we read the word "angel" we should think of it in this way.

1.2 Holy Ones

The unfallen angels are also spoken of as "holy ones" (Psalm 89:5, 7). The reason is twofold. First, being the creation of a holy God, they were created perfect without any flaw or sin. Second, they are called holy because of their purpose. They were "set apart" by God and for God as His servants and as attendants to His holiness (cf. Isaiah 6).

1.3 Host

"Host" is the Hebrew tsaba, "army, armies, hosts." It is a military term and carries the idea of warfare. Angels are referred to as the "host," which calls our attention to two ideas. First, it is used to describe God's angels as the "armies of heaven" who serve in the army of God engaged in spiritual warfare (Psalm 89:6, 8; 1 Samuel 1:11; 17:45). Second, it calls our attention to angels as a multitude of heavenly beings who surround and serve God as seen in the phrase "Lord of hosts" (Isaiah 31:4). In addition, tsaba sometimes includes the host of heavenly bodies, the stars of the universe.

1.4 Chariots

Chariots applies to angels in the sense that they are part of God's host or army that accomplish His purpose. Psalm 68:17 refers to angelic intervention that enabled victory over kings and armies that opposed  Israel (cf. Psalm 68:12, 14). This term is used also in 2 Kings 6:16-17, where Elisha and his servant were protected by an angelic task force of horses and chariots. Zechariah's visions included four chariots which carried out God's military judgments on the nations surrounding Israel. These are further described as "four spirits of heaven, going forth after standing before the Lord of all the earth" (Zechariah 6:5).

1.5 Watchers

In Daniel 4:13, 17 a holy watcher is mentioned and that in the singular; Daniel 4:17 uses the plural "watcher." These are probably angels who are sent by God to observe. The name suggests watchfulness. They are also involved in bringing a message from God to man. Whether these are a special class of angels is unknown.

1.6 The Angel of the LORD [Yahweh or Jehovah]

A careful study of the many passages using this term suggests that this is no ordinary angel, but a Theophany, or better, a Christophany, a preincarnate appearance of Christ. The angel is identified as God, speaks as God, and claims to exercise the prerogatives of God. Still, in some passages He distinguishes Himself from Yahweh (Genesis 16:7-14; 21:17-18; 22:11-18; 31:11-13, Exodus 3:2; Judges 2:1-4; 5:23; 6:11-22; 13:3-22; 2 Samuel 24:16; Zechariah 1:12; 3:1; 12:8). That the Angel of the LORD is a Christophany is suggested by the fact a clear reference to "the Angel of the LORD" ceases after the incarnation. References to an angel of the Lord in Luke 1:11; and 2:8 and Acts 5:19 lack the Greek article which would suggest an ordinary angel.

For further information, please read Section 8 of this Chapter and Section 2.4.5 of Chapter 17.

1.7 Elohim

Elohim by itself is sometimes applied to angels. The name Elohim is used both for God and for angels. The angels are elohim; and as a family or class they are "sons of Elohim." This is the understanding of the writer to the Hebrews (as well as the translators of the Septuagint) when he takes "a little lower than elohim" as a little lower than angels (Hebrews 2:7; cf. Psalm 8:5; see also Genesis 35:7). Moses described Jacob's experience at Bethel by saying that Elohim were revealed [plural verb] unto him (Genesis 35:7). This term pictures angels along with God as a supernatural class of beings of great strength and higher than weak and mortal man.

1.8 Stars

The term "stars" is used symbolically of angels, denotes their heavenly nature and abode. God speaks to Job about the wonders of creation and the time when "the morning stars sang together, and all the sons of God [bene elohim] shouted for joy" (Job 38:7). It is rather natural that stars and angels be compared as heavenly creations that reflect the power and wisdom of God. They are often mentioned in the same context (cf. Psalm 148:1-5). Both angels and stars are called "the host of heaven" (Deuteronomy 4:19; 17:3; 1 Kings 22:19; Nehemiah 9:6; Psalm 33:6). In fact, astrology is connected to demon worship through this term (Jeremiah 19:13; Acts 7:42; particularly 2 Kings 23:5, 10, 24). Divination and worship of the stars is condemned by the Scripture (cf. Deuteronomy 18:10-14) as connected with demonological elements. It is not strange, then, to note that Satan is described in his rebellion and warfare against God as a "wonder in heaven ... a great red dragon on ... and his tail drew the third part of the stars of heaven, and did cast them to the earth" (Revelation 12:3-4). This force of spirit beings is later called "Satan ... and his angels" (Revelation 12:9). Stars, then, speak symbolically of heavenly spirits created by God.

1.9 Sons of God

In their holy state, unfallen angels are called "sons of God" (Hebrew transliteration, bene elohim) in the sense that they were brought into existence by the creation of God (Job 1:6; 38:7). Though they are never spoken of as created in the image of God, they may also be called "sons of God" because they possess personality like God.

For further information, please read Section 9 of this Chapter.

2. THE EXISTENCE OF ANGELS

2.1 The Denial of the Existence of Angels

In our day neoorthodoxy's denial of the objective existence of angels has been countered by the widespread publicity given to demons and their activity. While people may deny theologically the existence of an order of beings called angels (and demons), practically their reported activity seems to make it impossible to deny their existence. Thus on the one hand man's bias against anything supernatural rules out in his mind the existence of angels; while on the other hand activity which he cannot explain rationally makes their existence seem necessary.

Although the Scriptures have much to say about angels, there is today a very general disregard, often amounting to a rejection of the doctrine. Various things have contributed to this attitude:

1. the Gnostic worship of angels (Colossians 2:18);

2. there are the often foolish speculations of the Scholasticism of the Middle Ages;

3. there is the exaggerated belief in witchcraft in more recent times; and

4. the rise in demon and Satan worship in our own day.

2.2 Reasons for Believing in the Existence of Angels

Yet there are many reasons for believing in angels:

1. the existence and ministry of angels are abundantly taught in the Scriptures;

2. Jesus has very much to say about angels, and we cannot dismiss His teaching with a haughty pretense to superior knowledge;

3. the evidence of demon possession and oppression and of demon worship argues for the existence of angels (1 Corinthians 10:20f.); and

4. in the latter days this demon and idol worship is to increase greatly (Revelation 9:20f.).

2.3 The Importance of the Study of Angels

The increase in the practice of spiritualism suggests a need to understand this doctrine. Scripture condemns the consulting of familiar spirits (Deuteronomy 18:10-12; Isaiah 8:19f.). This phenomenon is to increase in the latter days (1 Timothy 4:1).

The work of Satan and the evil spirits in hindering the progress of grace in our own hearts and the work of God in the world must be understood so we may know what to expect for the future in this warfare and be assured that Satan will soon be defeated (Genesis 3:15; Romans 16:20; Revelation 12:7-9; 20:1-10).

2.4 Human Knowledge

Man does not have the knowledge to judge what the makeup of the universe is. He has no a priori way to know if that makeup would or would not include an order of creatures like angels. Further, he has no predisposition to assume that it does include angels, for his natural predisposition is antisupernatural. In addition, his experience would not incline him to consider the possibility of angels, and his faith in his own intellect would compel him to seek other explanations for phenomena he cannot readily understand.

2.5 Biblical Revelation

If one accepts the Biblical revelation then there can be no question about the existence of angels. There are three significant characteristics about that revelation:

1. It is extensive.  The Old Testament speaks about angels just over 100 times, while the New Testament mentions them about 165 times.
   
   

2. Angels are mentioned throughout the Bible.   The truth about them is not confined to one period of history or one part of the Scriptures or a few writers. Their existence is mentioned in thirty-four books of the Bible from the earliest (whether Genesis or Job) to the last.
   
   

3. The teaching of our Lord includes a number of references to angels as real beings.  So to deny their existence is to cast doubt on His veracity.

We shall examine first the amount and spread of the Biblical facts, then the teachings of Christ.

2.5.1 In the Old Testament

The Old Testament always presents angels as real, objective, existing creatures. In no way are they considered illusions or figments of the imagination. In the thirty-four occurrences of the word in the Mosaic writings, angels always appear as real creatures who do specific things in character with their service as messengers (which is, of course, the meaning of both the Hebrew and Greek words for angels). Examples of the existence of angels in the Old Testament are as follows:

1. Abraham ate and conversed with angels (Genesis 18).

2. Many of the references in the Pentateuch and in Judges are to the Angel of the LORD [Jehovah or Yahweh] who seems to Deity.

3. An angel executed the judgment on Israel after David wrongly took a census of the people (2 Samuel 24:16).

4. Isaiah refers to seraphim (Isaiah 6:2), and Ezekiel to cherubim (Ezekiel 10:1-3).

5. Daniel mentions Gabriel (Daniel 9:20-27) and Michael (Daniel 10:13; 12:1).

6. Zechariah mentions angels frequently as agents of God (Zechariah 1:1-21) and interpreters of visions (Zechariah 1:1-6:15).

7. In the psalms angels are depicted as God's servants who worship Him and who deliver God's people from harm (34:7; 91:11; 103:20).

2.5.2 In the New Testament

In addition to what our Lord taught about angels, the writers of the New Testament also affirmed their real existence:

1. The Gospel writers relate their ministry to Christ's birth, life, resurrection, and ascension (Matthew 2:19; Mark 1:13; Luke 2:13; John 20:12; Acts 1:10-11).
   
   

2. In the record of the Book of Acts angels were involved in helping God's servants, opening prison doors for the apostles (Acts 5:19; 12:5-11), directing Philip and Cornelius in ministry (Acts 8:26; 10:1-7), and encouraging Paul during the storm on his voyage to Rome (Acts 27:23-25).
   
   

3. Paul (Galatians 3:19; 1 Timothy 5:21), the writer of Hebrews (Hebrews 1:4), Peter (1 Peter 1:12), and Jude (Jude 6) all assume the existence of angels in their writings.
   
   

4. About sixty-five clear references to angels occur in the Revelation, more than in any other single book of the Bible.

Clearly the New Testament furnishes clear, undebatable, and abundant evidence of the existence of angels.

2.5.3 In the teachings of Christ

Angels ministered to Christ in the wilderness after His temptation by Satan. He taught that the human state in the resurrection would be like the angels; i.e., non-procreative (Matthew 22:30). Angels will separate the righteous from the wicked at the end of the age (Matthew 13:39) and will accompany the Lord at His second coming (Matthew 25:31). There is sufficient evidence that He believed in the reality of angels. Christ knew that angels exist and reflected that knowledge in His teaching.

3. THE CREATION OF ANGELS

3.1 The Fact of their Creation

Angels are created beings (Psalm 148:5). This means that they did not evolve from some lower or less complex form of life. This is reinforced by the fact that angels do not procreate (Matthew 22:30). When they were created, they were created as angels.

3.2 The Agent of their Creation

All things were created by Christ (John 1:1-3). Specifically, angels were created by Him (Colossians 1:16).

3.3 The Time of their Creation

The Bible does not undebatably state the time of their creation. They were present when the earth was created, "the sons of God shouted for joy" when God laid the foundations of the earth (Job 38:4-7), so their creation had to be prior to the Creation of the earth. Clearly, they were in existence by Genesis 3:1 when Satan, an angelic being, made his appearance.

3.4 The State of their Creation

3.4.1 Holy

Originally all angelic creatures were created holy. God pronounced His Creation good (Genesis 1:31), and, of course, He could not create sin. Even after sin entered the world, God's good angels, who did not rebel against Him, are called holy (Mark 8:38). These are the elect angels (1 Timothy 5:21) in contrast to the evil angels who followed Satan in his rebellion against God (Matthew 25:41).

In addition to being created holy, all the angels were surrounded by holiness. Their Creator was absolute holiness. The atmosphere in which they lived and served was, until the sin the Satan, without the imperfections and taint of sin.

3.4.2 Creaturely

Angels are creatures, not the Creator. Yet they are a separate order of creatures, distinct, for example, from human beings (1 Corinthians 6:3; Hebrews 1:14). As creatures they are limited in power, knowledge, and activity (1 Peter 1:11-12; Revelation 7:1). Like all responsible creatures, angels will be subject to judgment (1 Corinthians 6:3; Matthew 25:41).

3.5 The Number of Angels

3.5.1 Numbered in multitudes and legions

At the birth of Christ, there appeared a "multitude" of angels praising God. This great grouping was only part of the heavenly host (Luke 2:13-15). The title "Lord [Jehovah] of hosts" (Psalm 46:7, 11) indicates that God is the head of armies (hosts of angels).

At His betrayal, Christ could have called upon God for twelve legions of angels (Matthew 26:53). In the time of Augustus Caesar, a legion numbered about 6,000 men, usually backed by an equal number of auxiliary troops. If there is a parallel in the number of troops and of angels, Christ may have called for 72,000 angels, or as many as 144,000 angels. Actually, He could have called the whole heavenly army if needed.

3.5.2 Numbered by men and stars

Perhaps we could compare total number of angels with the total number of humans in all history (as might be indicated in Matthew 18:10). The number of angels might be compared with the number of stars in the heaven, for angels are associated with the stars (Job 38:7; Psalm 148:1-3; Revelation 9:1-2; 12:3-4, 7-9). If so, their number would exceed that of stars visible to the human eye - about six thousand during a year. Some scientists estimate that the total number of stars in the galaxies may run into the billions.

3.5.3 Beyond numbering

The apostle John saw in a vision an exceedingly great number of angels: "ten thousand times ten thousand, and thousands of thousands" (Revelation 5:11). Taken literally, this equals 100 trillion. These may be only a part of the heavenly host. This expression, however, may not be an exact number but an indication of a multitude beyond comprehension. So we read in Hebrews 12:22 of "an innumerable company of angels."

This immense number reflects the vastness of God's power and wisdom. The heavens and their hosts declare the glory of God. They are all His handiwork. They are His individual creations whose number is fixed, since they do not procreate or die (Matthew 22:28-30).

3.6 The Abode of Angels

Since angels were all created in the state of holiness before the material creation (Job 38:4-7), it follows logically that their original dwelling place was with God in heaven. However, since the fall of some angels, the question of abode is a bit more complicated.

3.6.1 Holy angels

Opinions vary as to where the holy angels actually abide. Some say heaven, the dwelling place of God, while others prefer to say the second heaven. Perhaps there are some in each.

3.6.1.1 In heaven, the abode of God

Some angels are definitely pictured in the presence of God in a rather permanent sense. This seems to be the case of the seraphim (Isaiah 6:1-6), of the living beings (Revelation 4:6-11), and of the angel Gabriel, "who stands in the presence of God" (Luke 1:19). To this agrees, it seems, the references to angels in heaven (Matthew 22:30; Mark 12:25) and to "an angel from heaven" (Galatians 1:8). Perhaps angels rejoice in the presence of God over sinners who repent (Luke 15:10). Both Old and New Testaments speak of heaven as the abode of angels (Genesis 21:17; 22:11; Matthew 18:10; 22:30; 24:36; 28:2; Mark 12:25; 13:32; Luke 2:15; 22:43; John 1:51).

3.6.1.2 In second heaven

The reasoning for this choice as the abode of at least some angels is:

1. there is more than one heaven, and at least three (2 Corinthians 12:2) - supposedly the atmosphere, the stellar heaven, and the presence of God;

2. Jesus passed through the heavens (plural) into God's presence (Hebrews 4:14);

3. Jesus is seated above all angelic principalities and powers (Ephesians 3:10; cf. 1 Peter 3:22);

4. therefore, angels do not abide in the third heaven. They abide, according to this view, in the second heaven and possibly have access to the third. This view also appeals to Satan's desire to ascend into heaven, that is, to the place of God (Isaiah 14:13).

Some angels may permanently abide in the presence of God while others abide in the second heaven with possible access to the third, God's presence. We might question the significance of "above" in referring to Christ's position with reference to angels. The force of the passages seems to indicate position of authority rather than of locality. However, locality cannot be totally ruled out in the total consideration. The connection of angels with stars (Job 38:6-7; Revelation 9:1) and the term "host of heaven" (Psalm 148:1-5) may indicate angels as abiding in the second or stellar heaven.

3.6.1.3 In the heavenlies

The heavenlies ("heavenly places") apparently refer to a spiritual sphere of position and activity that involves Christ and the believers (Ephesians 1:3; 2:6), holy angels (Ephesians 3:10), and evil angels and Satan (Ephesians 6:12). Whether this is a place of abode for angels or merely a place of activity for and against God and His own, is not quite certain. If it is a spatial location, then since it involves believers on earth, it must refer to an area that includes the first or atmospheric heavens. It seems, however, that the primary reference is to a spiritual sphere that must also include the earth's atmosphere. Certainly elect and evil angels both are declared to have invaded our realm of space and sense, where they are affected by and also affect men.

3.6.2 Evil angels

Since the fall, evil angels have been cast out of heaven and are now found in various places.

3.6.2.1 In the heavenlies

As noted above, Christians struggle against wicked spirit beings in the heavenlies (Ephesians 6:12). These are most likely the demons, Satan's henchmen, who seek to hinder God's purpose and people on earth. They may also live and move in the stellar heavens.

3.6.2.2 In the abyss

Revelation 9:1-11 pictures a star from heaven which had fallen to earth. He had a key to the bottomless pit ("shaft of the abyss, " v.1 margin). When he opened the abyss or pit, out came monstrous creatures who had an angel king over them (v.11). These creatures appear to be demons or wicked angelic spirits who had been imprisoned for some time. This abyss may be the same place to which certain demons asked not to be sent by Christ during His ministry on earth (Luke 8:31). It is a place of temporary confinement for certain wicked angels now and for Satan during the future kingdom for one thousand years (Revelation 11:7; 17:8; 20:1-3).

3.6.2.3 In the earth, bound

At least four great angels are bound or will be bound at the river Euphrates (Revelation 9:14). They may be leaders of great angelic armies involved in the destruction of one-third of mankind (Revelation 9:15-18). These angelic armies may also be bound with the four great angels. This place of retention seems to be a different location from the abyss.

3.6.2.4 In eternal bonds under darkness

Some angels are described by Jude 6 as those who did not keep their own domain, but abandoned their proper abode. These God "has kept in eternal bonds under darkness for the judgment of the great day." Their release from these bonds is only for entrance into the lake of fire (Matthew 25:41). These words parallel what 2 Peter 2:4 says about angels that sinned peculiarly and are cast into tartarus ("hell"), peculiar place of retention. The larger contexts of Jude and 2 Peter 2 indicate that these are the same angels and the same place.

3.6.3 Summary

Some angels abide in God's presence, but most seem to have the stellar heavens as their abode. Evil angels cannot live in God's presence. Free evil angels may be in the stellar heavens or the heavenlies, attacking men and opposing God. Some fallen angels are bound, either in the abyss, in Tartarus (hell), or in the earth.

3.7 Angels Need God's Continual Support

God alone has immortality (1 Timothy 6:16) implies that angels were created by God and owe their continued existence to God's continual support.

4. THE NATURE OF ANGELS

The nature of angels are as follows:

1. They are not glorified human beings.

2. They are personalities.

3. They are spirit beings.

4. They are apparently incorporeal.

5. They can appear in different forms.

6. Most of them are invisible.

7. Most of them do not have wings.

8. They are a company, not a race.

9. They are immortal.

10. They are apparently sexless.

11. They do not propagate.

12. They are higher creatures than men.

13. They are greater than man in knowledge, though not omniscient.

14. They are stronger than man, though not omnipotent.

15. They are more noble than man, though not omnipresent.

16. They are subject to the will of God.

17. They were originally holy beings.

4.1 They Are Not Glorified Human Beings

Man and angels are distinguished. Matthew 22:30 says that believers shall be like the angels, but it does not say that they shall be angels. The "myriads of angels" are distinguished from the "spirits of righteous men made perfect" (Hebrews 12:22f.). Man was made lower than the angels, and shall be made higher (Psalm 8:5; Hebrews 2:7). Believers will in the future actually judge angels (1 Corinthians 6:3).

4.2 They Are Personalities

Personality means to have personal existence; thus we mean that angels have personal existence, and possess the quality or state of being persons. Commonly, the essential facets of personality involve intelligence, emotions, and will.

Angels then qualify as personalities because they have these aspects of intelligence, emotions, and will. This is true of both the good and evil angels. Good angels, Satan, and demons possess intelligence (Matthew 8:29; 2 Corinthians 11:3; 1 Peter 1:12). Good angels, Satan, and demons demonstrate that they have wills (Luke 8:28-31; 2 Timothy 2:26; Jude 6). Therefore, they can be said to be persons. The fact that they do not have human bodies does not affect their being personalities (any more than it does with God).

The personality of angels means that they are not merely personifications of abstract good or evil, as some have considered them to be. This includes Satan who also is a personality, not a personification of man's collective idea about evil. 

4.3 They Are Spirit Beings

They are called "winds" or "spirits" (Hebrews 1:7; cf. Psalm 104:4). Angels, demons (assuming they are fallen angels), and Satan belong to a class of beings which may be labeled spirit beings:

1. Angels are said to be ministering spirits (Hebrews 1:14);

2. Demons are called evil and unclean spirits (Luke 8:2; 11:24, 26); and

3. Satan is the spirit that now works in the sons of disobedience (Ephesians 2:2).

4.4 They Are Apparently Incorporeal

The Scriptures do not attribute directly to angels any kind of bodies. Some Jews and early church fathers understood angels as having some kind of airy or fiery bodies. Some have supposed that they have bodies of refined matter or material different from humans. Though in the Middle Ages it was concluded they were pure spirit beings. This issue has always been disputed.

4.4.1 Angels do not have bodies

Those who reject the idea that they have bodies appeal to the following grounds:

1. as spirit beings they are immaterial and incorporeal (Hebrews 1:14; Ephesians 6:12);

2. the Scriptures explicitly call angels and demons spirits (Matthew 8:16; Luke 7:21; 8:2; 11:26; Acts 19:12; Ephesians 6:12; Hebrews 1:14); and

3. though God is a spirit being, sometimes He can appear to human beings; therefore angels in their spirit nature can also appear to human beings.

4.4.2 Angels have spiritual bodies

Those who support the idea that they have bodies appeal to four grounds:

1. the idea of a purely spiritual and incorporeal nature as metaphysically inconceivable and incompatible with the concept of a creature;

2. it seems clear that angels are not omnipresent but have spatial limitations, move from place to place (Daniel 9:21-23; 10:10-14);

3. sometimes they were even seen by human beings (Genesis 18:1-19:28; Luke 1:26; John 20:12; Hebrews 13:2); and

4. they can wash (Genesis 19:2), eat (Genesis 19:3) and sleep (Genesis 19:4).

4.4.3 Comments

It may be that angels have some sort of body structure not known to man as of now. A body that operates by principle other than ours is not inconceivable. There are various kinds of bodies, and our resurrection body is called a "spiritual body" (1 Corinthians 15:44). However, our human resurrected bodies will be material but run by spiritual power, as was Christ's. Any such body as angels may have is not usually or necessarily visible. They can be present in great numbers in a very limited space, just as many demons had entered into one man's body (Luke 8:30).

4.5 They Can Appear in Different Forms

The word "angel" in Scripture occurs in the masculine gender. Though gender does not necessarily signify a given sex, the angels at the tomb of the Lord were identified as men (Luke 24:4). A young man was sitting in the tomb (Mark 16:5). Angels can appear in different forms, for examples:

1. They usually appear as males (Mark 16:5; Luke 24:4) but some appear as females (possibly the women of Zechariah 5:9 are angels).

2. They usually appear in human form, but some appear as bright and shining beings (Ezekiel 1:7; Daniel 10:6; Luke 24:4; Revelation 10:1-3; 15:6; 18:1).

3. They have often revealed themselves in bodily form (Genesis 18:1-19:28; Luke 1:26; John 20:12; Hebrews 13:2).

4. They can wash (Genesis 19:2), eat (Genesis 19:3) and sleep (Genesis 19:4).

5. Some of them have wings (Isaiah 6:2, 6; Ezekiel 1:5-8).    

6. They have appeared in dreams and visions (Matthew 1:20; Isaiah 6:1-8).

7. They can appear to people in special unveiling of their presence (2 Kings 6:17).

8. They can appear to people in a normal, conscious and waking state (Genesis 19:1-8; Mark 16:5; Luke 2:13).

4.6 Most of Them Are Invisible

Can we see angels? Not normally. Colossians 1:16 speaks of Christ as the Creator of all things in heaven and on earth, visible or invisible. We cannot see the spiritual realm with our eyes. Neither Moses nor the Israelites saw the Law and Order Angels who brought destruction to Egypt. No one saw the angel who struck Herod. When Elisha was protected by an army of angels, he had to pray that his servant's eyes would be opened before the servant was able to see the mountainside filled by a fiery angelic army, which stood between the prophet and the enemy (2 Kings 6:17). Even though angels are normally invisible to us, they are present.

4.7 Most of Them Do Not Have Wings

Artists portray angels, both good and evil, as beings with two feathered wings. But do angels really have wings? Three special classes of angels are described as winged:

1. the four living beings (Revelation 4:6-8);

2. the cherubim (Ezekiel 1:5-8; 10:15-20); and

3. the seraphim (Isaiah 6:2, 6).

Although other angels are said to "fly" (Daniel 9:21; Revelation 14:6-7), C. Fred Dickason notes that "they do not have material wings, for wings are for planing or flapping in flight for bodies with weight. Since angels are spirits, they have no weight. They certainly could move without physical wings" (C. Fred Dickason, Angels: Elect & Evil, Moody Press, 1995 Edition, p. 42). As we know that physical wings are useless for travelling in the outer space (i.e. the stellar heaven) because there is no air, therefore angels certainly could move without physical wings. 

Their wings, when pictured, may symbolize the reality of their swiftness to execute God's wishes, just as wind and fire symbolize their fast and fervent service (Hebrews 1:7). It may be that the wings of the seraphim in Isaiah 6:2, which cover their feet and faces, symbolize their reverence of God's presence. Surely this is not the commonly conceived use of wings. Wings, then, may be pictures of angels' genuine complete swift obedience and service.

4.8 They Are A Company, Not A Race

Angels are spoken of as hosts, but not as a race (Psalm 148:2). Because the angels are a company and not a race, they sinned individually, and not in some federal head of the race. Unlike Eve who was deceived by Satan, they sinned consciously and voluntarily. It may be that because of this, God made no provision of Salvation for the fallen angels. Scripture does say, "For assuredly He does not give help to angels, but He gives help to the seed of Abraham" (Hebrews 2:16).

4.9 They Are Immortal

Angels are immortal. Once created, they never cease to exist. They are not subject to death (Luke 20:36), so that any body they may possess is immortal and incorruptible.

4.10 They Are Apparently Sexless

Angels are apparently without sex. We may say "apparently" because we are limited to human concepts of sex and its powers. It is obvious from Matthew 22:28-30 that angels do not procreate and are not a race. So they are without sex in the normal sense of the word. Genetic procreation belongs to the material realm. Perhaps due to the limitations of human language (though neuter expressions were available), angels are generally referred to as masculine.

They are sometimes described as men, and the masculine pronoun is used of them (cf. Mark 16:5-6; Luke 24:4). When they appear, they generally take on the form of a man (cf. Genesis 18:2, 22; 19:1, 5; Daniel 10:18). The only exception may be in Zechariah 5:9, where angels may be represented as women.

As I have mentioned in the above Section 4.5, angels can appear in different forms, they may appear as a man or a woman, or sexless or bi-sexual. Therefore, it is not correct to say that all angels are absolutely males or females or sexless.

4.11 They Do Not Propagate

The number of angels is and always will be the same. They are called "sons of God" in the Old Testament (Job 1:6; 2:1; 38:7; cf. Genesis 6:2, 4), but never do we read of the sons of angels. They neither marry nor are they given in marriage (Luke 20:34-36). The Lord Jesus Christ taught that holy angels do not propagate baby angels (Matthew 22:30). Please note that the Lord Jesus did not taught that wicked angels do not participate in sinful sexual activities with human beings. However, the wicked angels will be punished in a place of separation from God (Matthew 25:41; Luke 8:31).

4.12 They Are Higher Creatures Than Men

The writer to the Hebrews says that when our Lord became incarnate He became for a little while lower than the angels (Psalm 8; Hebrews 2:7-9). It is clear that "incarnation" placed Christ in a position lower than the angels (though, of course, this was only temporarily true during the time of Christ's humiliation on earth). This is because man who was created in the image of God is lesser than God by nature. He is also lower than angels since they belong to a class of superhuman beings (elohim) who are stronger than man by nature and, unlike man, not subject to death.

4.13 They Are Greater Than Man in Knowledge, Though Not Omniscient

The wisdom of an angel is considered great wisdom (2 Samuel 14:20). The knowledge that angels possess is limited by their being creatures. Jesus said, "But of that day and hour no one knows, not even the angels of heaven" (Matthew 24:36). This means they do not know all things as God does. They seem to have greater knowledge than humans. Even the fallen angels have wisdom beyond the natural. One said to Christ, "I know who You are - the Holy One of God!" (Luke 4:34).

Angels possess greater knowledge than human beings may be due to the following three causes:

1. Angels were created as a higher order of creatures in the universe than humans are (Hebrews 2:7). Therefore, innately they possess greater knowledge.

2. Angels study the Bible more thoroughly than some humans do and gain knowledge from it (cf. James 2:19; Revelation 12:12).

3. Angels gain knowledge through long observation of human activities and the marvels of Salvation (1 Corinthians 11:10; 1 Peter 1:12). Unlike human, angels do not have to study the past; they have experienced it. Therefore, they know how others have acted and reacted in situations and can predict with a greater degree of accuracy how we may act in similar circumstances. The experiences of longevity give them greater knowledge.

4.14 They Are Stronger Than Man, Though Not Omnipotent

They are said to be greater in might and power than man (2 Peter 2:11; cf. "mighty in strength," Psalm 103:20). Paul calls them "mighty angels" (2 Thessalonians 1:7). Illustrations of the power of angels are found in the freeing of the apostles from prison (Acts 5:19; 12:7) and the rolling away of the stone from the tomb (Matthew 28:2). They are limited in strength as seen in the warfare between the good and the evil angels (Revelation 12:7). The angel who came to Daniel needed assistance from Michael in his struggle with the prince of Persia (Daniel 10:13). Neither Michael the archangel (Jude 9) nor Satan (Job 1:12; 2:6) has unlimited power.

4.15 They Are More Noble Than Man, Though Not Omnipresent

They cannot be in more than one place at once. They roam and walk about on the earth (Job 1:7; Zechariah 1:11; 1 Peter 5:8), moving from one place to another (Daniel 9:21-23). This involves time and sometimes delays (Daniel 10:10-14). Even the concept of flying suggests that angels are "ministering spirits, sent out to render service for the sake of those who will inherit Salvation" (Hebrews 1:14). Fallen angels are Satan's servants (2 Corinthians 11:15).

4.16 They Are Subject to the Will of God

Though they have wills, the angels are, like all creatures, subject to the will of God. Good angels are sent by God to help believers (Hebrews 1:14). Satan, though most powerful and cunning in carrying out his purposes in this world, is limited by the will of God (Job 2:6). Demons too have to be subject to the will of Christ (Luke 8:28-31).

4.17 They Were Originally Holy Beings

The Bible gives little specific evidence about the original state of the angels, though we know that when God finished His work of Creation He pronounced everything to be good (Genesis 1:31). Jude 6 also indicates that originally all the angels were holy creatures. Some were elect (1 Timothy 5:21) and others sinned (2 Peter 2:4). Presumably all might have remained in that original state of holiness, and those who did not rebel were confirmed forever in their holy state. In other words, those who successfully passed the probationary test will always stay in that original holy state. Those who failed are now confirmed in their evil, rebellious state.

5. THE CLASSIFICATION OF ANGELS

The Scriptures reveal that there are several special classes of angels. Each class has its special distinguishing characteristics which seem to be part of a created constitution. Some question whether the Seraphim and Cherubim are actually angels since they are never clearly identified as angels, but due to the nature of angels and their service as superhuman servants of God, this is the most logical place to classify them.

The special classes of angels are as follows:

1. cherubim;

2. seraphim;

3. living beings;

4. archangels;

5. Michael;

6. Gabriel; and

7. other special groups of angels.

5.1 Cherubim

5.1.1 Meaning of the word "cherubim"

The cherubim (Hebrew plural of cherub) are extensively mentioned in Genesis 3:24; 1 Kings 6:23-28; 2 Kings 19:15; Ezekiel 10:1-22; 28:14-16. The etymology of the word is not known for certain, though it has been suggested that it means "to cover" or "to guard."

5.1.2 Appearance

God made the visible appearances of the cherubim to differ, as each occasion might best be served (compare Exodus 25:17-22; 1 Kings 6:23-28 with Ezekiel 1:5-6; 10:4-22). However, certain basic descriptions may be traced through the Bible.

Different Appearances of Cherubim in Various Biblical Passages

5.1.2.1 Garden of Eden

The first Biblical reference to angels is to the cherubim of Genesis 3:24 who were placed at the gate of the Garden of Eden after Adam and Eve were expelled. They were stationed with flaming swords to protect the way to the tree of life, lest sinful man should intrude into God's presence or presume to take of the tree of life. They teach us that sin and paradise are incompatible. Sinful man cannot approach God without the righteousness granted to those who trust Christ.

Many Jewish and Christian commentators alike assume that the angelic guard was set so that Adam could not eat of the Tree of Life on the way out of the garden, or return to Eden later. A better interpretation, however, is to view the cherubim as guarding the way back to the Tree of Life. This interpretation finds support in the fact that God commanded Moses to shape two golden figures of cherubim to lean over the cover of the ark of covenant. This cover was Israel's "mercy seat" (Exodus 25:17-18), the place where God met with Israel and where sacrificial blood was sprinkled once a year on the Day of Atonement, symbolizing the reconciliation of Israel with God. The cherubim stationed at Eden symbolize God's commitment to keeping the way to eternal life open for human beings through faith in history's ultimate sacrificial Lamb, Jesus Christ. 

It is easy to misunderstand this verse. God didn't send Adam from the garden to punish him, but to protect and love him. God had to drive out Adam and Eve from the garden due to the following reasons:

1. How horrible an endless life would have been for the first pair! As millennium after millennium rolled on, Adam and Eve would be forced to witness the awful results of their choice in the cruelty and the suffering, the wars and the miseries, that life was destined to bring to creatures unwilling to live in submission to God.
   
   

2. To prevent man from living eternally in his sinfulness. It would have been calamitous had they continued in a perfect environment as sinful people, especially eating of the life-tree fruit and living on indefinitely in such a condition.
   
   

3. They and their descendants to many generations must be taught the true nature and effects of sin, and of living out of fellowship with God, so that they could eventually come to know and understand and love Him fully, as Saviour, as well as Maker and Provider.

The cherubim, of the same order of powerful angels as Satan, were placed to the east of Eden in order to keep the way open for us. Satan corrupted the human race, but neither he nor any dark angel we meet will ever be able to isolate us from God's redeeming love. God's holy angels guard the way home, and God's own Son acted in history to open completely, for you and me, the way to eternal life.

5.1.2.2 Tabernacle

Cherubim appear next in connection with the designated dwelling place of God in the tabernacle. They appear in the form of golden images upon the mercy seat, the lid on the ark of the covenant in the Old Testament worship tent (Exodus 25:17-22) and in Solomon's temple (2 Chronicles 3:10-13). The ark and mercy seat with its symbolic cherubim were kept in the innermost sanctuary of the tabernacle where God's Shekinah glory was manifest. In this connection they are designated "the cherubim of glory" (Hebrews 9:5), probably as associated with the glory of God. The cherubim are one of the most important symbols of the Mosaic worship. Figures of them appear also on the tapestry of the tabernacle, and, at a later time, on the walls of Solomon's temple, and in the vision of the new temple (Ezekiel 41:18-20).

5.1.2.3 Mercy Seat

The cherubim on the mercy seat seem to be represented as having one face and two wings each (Exodus 25:17-22; 1 Kings 6:24). They sat on opposite ends of the mercy seat facing each other and stretching out their wings so as to cover the mercy seat. They seem to be looking down at the lid of the ark rather than at one another.

During Ezekiel's captivity in Babylon, he received a vision of the glory of God which involved the presence of "four living beings" (Ezekiel 1:1-28). Later references to this vision identify these creatures as cherubim (Ezekiel 10:4-22). They were, along with the glory of God, associated with the golden images in the mercy seat, the seat of the idol of jealousy (Ezekiel 8:3).

The cherubim of Ezekiel's vision were complex creatures. Each one has four faces and four wings, and the overall appearance could be likened to a man (Ezekiel 1:5-6). They were positioned under the four corners of a platform on which was seated the glory of God in the appearance of a man upon His throne (Ezekiel 1:22-23, 26). Under each of the cherubim were four peculiar wheels composed of two wheels each, probably at right angles to each other and of the same size and centered upon the same vertical diameter. The impression is that these wheels could run in any direction immediately, without taking any space or time to turn around as single wheels would. The platform with its throne was propelled by the powerful wings of the cherubim with a great rushing noise, perhaps as jet engines? (Ezekiel 1:9, 24).

5.1.3 Description

Cherubim seem to be angelic beings of high order or class, created with indescribable powers and beauty. Satan may have been one of the cherubim before he fell (Ezekiel 28:14-16). They are chiefly the guardians of the throne of God. They seem to function as guardians of the holiness of God, having guarded the way to the tree of life in the Garden of Eden (Genesis 3:24). The use of cherubim in the decoration of the tabernacle and temple may also indicate their guarding function (Exodus 26:1ff.; 36:8ff.; 1 Kings 6:23-29). They also bore the throne-chariot which Ezekiel saw (Ezekiel 1:4-5; 10:15-20). Representations of the cherubim will also be a part of the millennial temple (Ezekiel 41:18-20).

5.1.4 Duties

What purpose do cherubim serve and in what activities are they engaged? Though it seems obvious that they are an angelic class, they are never termed "angels." Perhaps this is because they are not messengers (malakim) in their duties. They seem never to carry revelation or instruction from God to men.

Their main purpose and activity might be summarized in this way:

1. They are proclaimers and protectors of God's glorious presence, His sovereignty, and His holiness.

2. They proclaim to men the transcendent and unapproachable God.

3. They speak of the revelation of God's glory to man.

4. They indicate the intervention of a sovereign God in the affairs of men.

5. They are proclaimers of the grace of God that provides Salvation and access for man.

5.1.4.1 They are proclaimers and protectors of God's glorious presence, His sovereignty, and His holiness

They are proclaimers and protectors of God's glorious presence, His sovereignty, and His holiness. This characterization may be substantiated by reference to their various appearances and connections in Scripture. Since they are nowhere sent from God's presence but are confined to the seat of the divine habitation and the manifestation of the Divine Being, they designate the place of abode of the presence of God as in the Garden of Eden, the inner room of the tabernacle, and later of the temple. Psalm 80:1 and Psalm 99:1 refer to the Shekinah glory as representing God who is enthroned above the cherubim.

5.1.4.2 They proclaim to men the transcendent and unapproachable God

In one sense they proclaim to men the transcendent and unapproachable God, since they forbid entrance to Paradise and protect and shade the ark.

5.1.4.3 They speak of the revelation of God's glory to man

But in another sense, they speak of the revelation of God's glory to man, since they are associated with the visible form of the glory of God and present themselves in the form of earthly living creatures and men.

5.1.4.4 They indicate the intervention of a sovereign God in the affairs of men

From the vision in Ezekiel 1, the cherubim indicate the intervention of a sovereign God in the affairs of men. The whole vision speaks of the glory of God moving swiftly and sovereignly upon the earth and in heaven to accomplish His holy purposes and judgments. We may see the glory of God, associated with the cherubim, judging the sin of Israel and the sin of the nations, and intervening on behalf of Israel to bring about the accomplishments of God's promised ultimate blessing upon His chosen nation in the millennial kingdom.

5.1.4.5 They are proclaimers of the grace of God that provides Salvation and access for man

It seems clear that they emphasize God's presence and holiness in their symbolic form upon the mercy seat, the lid of the ark of the covenant. These things were kept in the innermost sanctuary of the tabernacle where God's Shekinah glory was pleased to dwell with His people. There God met sinful man on the basis of blood sacrifice and through a God-given priesthood. In the ark were kept a golden pot of manna, Aaron's rod that budded, and the tables of the law (Hebrews 9:4). These contents were reminders of God's gracious provisions scorned and rejected by man.

When the high priest entered once a year to sprinkle the blood of the atonement for sin on the mercy seat, the blood granted entrance to God and atoned for sins (Leviticus 17:11). Thus, the cherubim, proclaimers of God's holiness, would symbolically look down and see the sprinkled blood on the mercy seat covering the sins of the people as symbolized by the three items under the lid of the ark. All this God-designed imagery pointed forward to Christ, who would shed His blood not just to cover sins but to put them away by the sacrifice of Himself (Hebrews 9:6-14, 25-26). In witnessing the sprinkling of the divinely provided blood, "the cherubim of glory" (Hebrews 9:5) were not only partakers of God's glory but proclaimers of the grace of God that provides Salvation and access for man, both in the Old Testament symbolism and in the New Testament reality in Christ.

5.2 Seraphim

5.2.1 Meaning of the word "serapbim"

Another special class of angels are the seraphim. All we know about this rank of angelic beings is found in Isaiah 6:2-7. The Hebrew word (seraphim) means "burning ones" may be derived from a root meaning "to burn" or possibly from a root which means "to be noble."

5.2.2 Appearance

Their description suggests a six-winged humanlike creature. They are evidently represented in human form; for faces, hands, and feet are spoken of  (Isaiah 6:2). They each have six wings. The symbolism of their appearance is as follows:

1. with two wings they cover their faces - to indicate that even the most exalted spirits cannot bear the full vision of the Divine glory;

2. with two they cover their feet - to symbolize their reverence [speaking of hesitancy to tread uninvited upon holy ground]; and

3. with two they fly - to express the swiftness with which they execute the Divine commands.

5.2.3 Description

The seraphim also, as the cherubim, are closely associated with the glory of God and are probably related closely in class to them. Apparently the seraphim were an order similar to the cherubim.

It seems that the seraphim were hovering above on both sides of Jehovah on His throne. Whether there were only two seraphim or two rows of several seraphim, it is difficult to determine. They were crying to each other, as antiphonal choirs, "Holy, Holy, Holy, is the Lord of hosts; the whole earth is full of His glory" (Isaiah 6:3). The force of their voices was such that the supports of the throne room shook (Isaiah 6:4). The altar mentioned probably corresponds to the golden altar of incense in the tabernacle. It stood before the veil closing off the holiest place and was used when the high priest would enter into the symbolic presence of God. Incense placed upon coals taken from the altar would fill the holiest place with smoke, signifying that sinful man could not look directly upon the holiness of God. Note that in Isaiah's vision "the temple was filling with smoke" (Isaiah 6:4).

They seem to be distinct from the cherubim, for God is said to be seated above the cherubim (1 Samuel 4:4; Psalm 80:1; 99:1), but the seraphim stand above him (Isaiah 6:2). Their duties are also different from those of the cherubim. They acted as attendants at the throne of God and agents of cleansing (Isaiah 6:6-7). Their duty was to praise God (Isaiah 6:3). They lead heaven in the worship of God Almighty and purify God's servants for acceptable worship and service. That is, they appear to be conerned with worship and holiness, rather than justice and might. In deep humility and profound reverence, they carry on their ministry. The cherubim, on the contrary, are the guardians of the throne of God and God's ambassadors extraordinary. Thus each has its distinct position and ministry.

5.2.4 Duties

Their duties might be summarized in this way:

1. Seraphim are angelic-type beings who perform a priestly-type service for God. The very name seraphim (means "burning ones") speaks of their consuming devotion to God rather than of their outward ministry. Their great cry is in praise of the perfect holiness of God. To ascribe the term "holy" to God three times means, according to Hebrew idiom, to recognize God as extremely, perfectly holy. Therefore, they praise and proclaim the perfect holiness of God.
   
   

2. The seraphim also express the holiness of God in that they proclaim that man must be cleansed of sin's moral defilement before he can stand before God and serve Him. One of them, upon Isaiah's confession of sinfulness and uncleanness (reminiscent of the leper's cry, Leviticus 13:45), flew with a live coal from the altar near Jehovah and touched Isaiah's lips to purge his sin (Isaiah 6:6-7). The action was symbolic of cleansing. This speaks of God's holy standard and the demand that the believer be cleansed before service. Isaiah's lips, once unclean, are now cleansed and ready to speak God's message to men (Isaiah 6:8-9).

5.3 Living Beings

5.3.1 Meaning of the word "living beings"

Another special class of angels are the "four living beings" in the book of Revelation 4:6-8. "Living beings" (Greek, Zoa) is a noun related to the Greek verb zao, which means "to live." It is not derived from the verb meaning "create" (Greek, ktizo), so it should not be translated as "living creatures." Nor are they "beasts" (Greek, therion, Revelation 13:1; 17:3).

5.3.2 Appearance

They each have six wings. Each has only one face. The first creature is like a lion, the second creature is like a calf, the third creature has a face like that of a man, and the fourth creature is like a flying eagle (Revelation 4:6-9).

The location of the four living beings is fixed by the words "middle" (Greek, meso) and "around" (Greek, kyklo). "Middle" means that the four were in the immediate vicinity of the throne and encircling it, one can either side, one behind and one in front. "Around" furnishes the picture of a circle, with one always seen before the throne and the others on either side and behind. They form an inner circle closest to the throne as they offer worship to the one sitting on the throne (Revelation :8; 19:4).

5.3.3 Description

They are not ordinary angelic beings, for they are distinguished from the angels, who are mentioned as a class by themselves in Revelation 5:11:

"And I looked, and I heard the voice of many angels around the throne and the living beings and the elders ... " (Revelation 5:11)

They seem to be angelic beings of the highest order or class as they perform the duties of both cherubim and seraphim:

1. like cherubim, they are the guardians of the throne of God (Revelation 4);

2. like seraphim, they worship God (Revelation 4, 5, 7, 19); and

3. they have special proximity and immediate access to the throne of God.

They are four in number, which is the "earth number," and therefore have something to do with the earth. That is, they are interested in the "re-genesis" of the earth to its former glory before the Fall. They have eyes before and behind and within, which reveals their intelligence and spiritual insight of things past, present, and to come, and they are tireless in their service, for they rest not day nor night, saying, "Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come." They worship God, direct the judgments of God (Revelation 6:1ff.; 15:7), and witness the worship of the redeemed men (Revelation 14:3). They are active about the throne of God as are the cherubim and seraphim.

It seems that the four living beings of Revelation have a special relationship to animate creation. Each of the four looked like a different creature:

1. A lion, a wild animal.

2. A calf, a tame animal.

3. A man, the most intelligent animal.

4. An eagle, a great bird.

So the four living beings represent all living creatures in the world. They are also considered different aspects of divine majesty. All of these are supreme in their respective categories:

1. The first one is similar to a lion. Among the wild animals, the lion is viewed as "king of the jungle" and it is the king of all animals (Proverbs 30:30). It represents what is the most noble and majesty.
   
   

2. The second one is similar to a calf. The calf which is the most important domestic animals, is used to serve man or as a sacrifice (Genesis 12:16; Exodus 21:36; 24:5; 29:10; Leviticus 22:23; 1 Kings 19:19). It signifies patience and continuous labor.
   
   

3. The third one has the face as that of a man. Man is the greatest of all God's creatures, especially in intelligence (i.e. wisest) and rational power.
   
   

4. The fourth one is similar to an eagle flying. The eagle which is the greatest among birds, is the swiftest in animate creation. It can fly high in the sky and can see better than most birds or animals. It is symbolic of supremacy and omniscient.

5.3.4 Identity of the "living beings"

If the four "living beings" (hayoth) of Ezekiel chapters 1 and 10 are cherubim, what are the four living beings (zoa) of Revelation 4:6-9? Their description shows them to resemble the "seraphim" of Isaiah 6:2 and the "cherubim" of Ezekiel 1:4-14; 9:3; 10:1-2, 20. Some identify the four "living beings" of Revelation 4:6-9 with the cherubim and others with the seraphim. 

5.3.4.1 Similarities and differences between the living beings and cherubim

Are they also cherubim? There are likenesses in the two appearances:

1. They are four in number as in Ezekiel 1:5.

2. They are full of eyes as are the cherubim in Ezekiel 10:12.

3. There is reference to faces like a lion, a calf, a man, and an eagle as in Ezekiel 10:14.

4. They have multiple wings and many eyes as in Ezekiel 10:12, 21.

5. Their name zoa (living beings) is derived directly from Ezekiel 1:5, the name being used interchangeably with "cherubim" in Ezekiel 9:3; 10:2, 20.

Though closely akin to the cherubim of Ezekiel, these four living beings are not the same because of the following essential differences:

1. In Ezekiel 1:6, 10, each has four faces, whereas in Revelation, the four faces are distributed among the four, one face apiece.

2. In Ezekiel, the cherubim have only four wings instead of the six found in Revelation.

3. In Ezekiel 1:18 and 10:12, it is the wheels that are full of eyes, but in Revelation, the beings themselves are full of eyes.

4. The Ezekiel beings have wheels (Ezekiel 1, 10), but those of the Revelation have none.

5. In Ezekiel, the throne was above the beings, but here they surround it.

6. In Ezekiel, the cherubim are winged supporters of God's throne, carrying Him as He moves throughout the world, but in Revelaton, the beings attend the throne room of God's glory, leading in adoration directed toward Him and the Lamb.

Some Bible scholars think that the four living beings in the book of Revelation are also cherubim due to the following reasons:

1. The dissimilarity between Ezekiel's "Living Beings," and John's "Living Beings" can be explained on the supposition that there are different orders of "Living Beings" or "cherubim," each adapted to the service he is created to perform.
   
   

2. As mentioned in the above Section 5.1.2, God made the visible appearances of the cherubim to differ (compare Exodus 25:17-22; 1 Kings 6:23-28 with Ezekiel 1:5-6; 10:4-22). 

5.3.4.2 Similarities and differences between the four living beings and seraphim

Are they also seraphim? There are likenesses in the two appearances:

1. Each has six wings as do the seraphim of Isaiah 6:2.

2. Their ascription of praise to God, "Holy, Holy, Holy" (Revelation 5:8) is the same as that of the seraphim in Isaiah 6:3.

The major difference between the seraphim of Isaiah 6:2-7 and the four living beings in Revelation is that the throne was under the beings in Isaiah, but here they surround it.

If we allow that the purging of Isaiah by fire and the punishment of the earth by judgments both are expressions of a ministry of purgation by a holy God, then we may have additional grounds for identifying the living beings as seraphim.

Their similarities and differences are summarized in the following table:

Similarities And Differences Among the Living Beings, Cherubim And Seraphim

For further discussion of the identity of the four living beings of the book of Revelation 4:6-9, please read Section 7 of Chapter 5 of the course, the book of Revelation (In-depth Study).

5.3.4.3 Comments

We are not certain of their identity. It is probably best to identify them as a different type of angel than either the cherubim or seraphim due to the following reasons:

1. Although there are similarities among the living beings, cherubim and seraphim, there are striking differences among them.

2. If the living beings were actually cherubim or seraphim, then the apostle John would probably name them as cherubim or seraphim.

3. They seem to be angelic beings of the highest class as they not only perform the duties of both cherubim and seraphim but also other special duties.

5.3.5 Duties

The ministry of the four living beings in the book of Revelation are summarized as follows:

1. like cherubim, they are the guardians of the throne of God (Revelation 4);

2. like seraphim, they offer continuous (or never ending) praise before the throne of God (Revelation 4, 5, 7, 19);

3. they are designed to emphasize the majesty, holiness, sovereignty, and eternity of God (Revelation 4, 5, 7, 19);

4. they represent all the animate creation in the world (Revelation 4:7, 11);

5. they are responsible for summoning the riders to advance in portrayal of future wrath against rebellious mankind (Revelation 6:1, 3, 5, 7);

6. they each in turn called for the execution of the judgments associated with the first four seals of the scroll (Revelation 6); and

7. one of them gave to seven other angels the seven bowls of the wrath of God to be poured out upon the earth (Revelation 15).

5.4 Archangels

The term "archangel" occurs but twice in Scripture (1 Thessalonians 4:16; Jude 9), but there are other references to at least one archangel, Michael. He is the only angel called an archangel. It would seem that Gabriel might qualify as a second archangel (Daniel 8:16; 9:21; Luke 1:19, 26). The archangels appear to have the specific responsibility of:

1. protecting and prospering Israel (Daniel 10:13, 21; 12:1);

2. announcing the birth of the Savior (Luke 1:26-38);

3. defeating Satan and his angels in their attempt to kill the man-child and the woman (Revelation 12:7-12); and

4. heralding the return of Christ for His own (1 Thessalonians 4:16-18).

The apocryphal book of Enoch (20:1-7) enumerates six angels of power:

1. Michael;

2. Gabriel;

3. Raphael;

4. Uriel;

5. Raguel; and

6. Zariel.

The variant reading in the margin adds Remiel as the seventh. Tobit 12:15 reads, "I am Raphael, one of the seven holy angels who offer up the prayers of the saints and enter in before the glory of the Holy One." Though these books are apocryphal, they nevertheless show what the ancients believed in this respect.

5.5 Michael

It is noteworthy that of all the angels, only two are designated by name in our canonical books, and these are not mentioned until after the Babylonian captivity of Israel. Michael and Gabriel are given places of great importance among angels in the ministries of God, and both are mentioned in the Old and New Testaments. In emphasis, Michael seems to be the greater. He might be characterized as the military leader, while Gabriel is the leading messenger.

5.5.1 Meaning of the name "Michael"

The name "Michael" is significant. Its meaning is to be taken as a question, "Who is like God?" This name would call attention humbly to the incomparableness of God. It would speak of his devotedness to God and His will, and would be in stark contrast with Satan who in his pride declared, "I will make myself like the Most High" (Isaiah 14:14).

5.5.2 Michael is a created angel not God Himself

However, others take the name to be a statement and declaration that its bearer is God Himself and should be understood as, "Who is like me, who am God." Oehler writes, "It is certainly true that the later Jewish theology identified Michael with the shekinah ... while among moderns Hengstenberg identifies him with the Logos (pre-incarnate designation for Christ)."

Michael also disputed with Satan about the body of Moses, but Michael refrained from judgment, leaving that to God (Jude 9). The false cult, Jehovah's Witnesses identify Michael as Christ; this view, however, would suggest Christ has less authority than Satan, which is untenable.

Nevertheless, it seems clear that Michael is a created angel and not God Himself due to the following reasons:

1. The name appears fairly frequently from Numbers 13:13 to Ezra 8:8 as the name of a man.

2. He is designated an archangel and is classified as "one of the chief princes" (Daniel 10:13), as if belonging to a group of comparable ones among angels.

3. He is assigned to the welfare of the nation of Israel as others are assigned to other nations by God or by Satan (cf. Daniel 10:13, 20).

4. In contrast, the Logos (pre-incarnate designation for Christ) is termed monogenes (only begotten, unique), is the creator of all angels (Colossians 1:16), and is the Lord of all nations (Revelation 19:13-16).

5.5.3 Michael is an archangel

Michael is further designated as "the archangel" (Jude 9). He is represented as having his own angels (Revelation 12:7). This title immediately sets him above some others of the angels, and indeed we see him as the military leader of an army of angels in battle with Satan (Revelation 12:7). The definite article with archangel does not necessarily limit the class of archangel to Michael due to the following reasons:

1. The article may be one of identification as the well-known archangel instead of limitation as the only archangel.

2. There may be others of the same class or rank, since he is described as "one of the chief princes" (Daniel 10:13).

5.5.4 The rank and class of Michael

Perhaps he is the archangel among the chief angelic rulers of God. He may possibly be of the cherub class, as is Satan with whom he is seen contending and battling (Ezekiel 28:14-16; Revelation 12:7). In this case, he might be the only cherub who leaves the presence of God on a mission.

5.5.5 Deferment

Despite his greatness and power, Michael, when disputing with Satan about the body of Moses, dared not blasphemously accuse Satan. But deferring to God he said, "The Lord rebuke you" (Jude 9). If one so great as Michael, the head of all the angelic armies of God, does not rely on his own strength in opposing Satan but respects his evil power, how much more must we rely upon God (cf. Ephesians 6:10-12; 2 Peter 2:11).

5.5.6 Duties

The duties of Michael may include:

1. As an archangel, he is the head and military leader of all the angelic armies of God.
   
   

2. In the Old Tesatment period, he helped the other holy angels to fight with Satan's evil angels. It was in Daniel's day. An angel, seemingly lesser in rank and power than Michael, speaks of "the prince of the kingdom of Persia" withstanding him (Daniel 10:13, cf. vv. 10-14). In that case, he came to help the angel.
   
   

3. He is now protecting Christians. In the mysterious angelic sphere, he is now participating in spiritual warfare between God's angels and Satan's (cf. Colossians 1:13-15; Ephesians 6:10-12).
   
   

4. He protects the nation of Israel. Thus he is also called "Michael your prince" (Daniel 10:21). Other nations may have their angelic princes, good or evil, but Michael is the defender of Israel.
   
   

5. He will defend Israel in the coming Great Tribulation period. We read of him as "the great prince who stands guard over the sons of your people" in the time of the coming Great Tribulation (Daniel 12:1; cf. also Matthew 24:15, 21-22). He will defend Israel in "the time of Jacob's distress" (Jeremiah 30:7), when Jewish people will be persecuted by the kingdoms of the world and the satanic host in the unprecedented time of trial and wrath that comes upon the whole world immediately before Christ's second coming (Revelation 12:3-17).
   
   

6. He will be the military leader of an army of angels in battle with Satan in the time of the coming Great Tribulation (Revelation 12:7). Under God, Michael and his army will be victorious over Satan (Revelation 12:8-9).

5.6 Gabriel

5.6.1 Meaning of the name "Gabriel"

The name Gabriel means "mighty one of God" or "hero of God" or "man of God" or "God is strong" and speaks of his great strength endowed by God.

5.6.2 Description

Gabriel also appears to be a high-ranking angel though he is not designated as an archangel as Michael is. Wherever Gabriel appears in Scripture, he is the special messenger of God to communicate revelation and interpretation concerning God's theocratic kingdom program, particularly concerning Israel and Messiah.

He is self-described as, "I am Gabriel, who stands in the presence of God" (Luke 1:19). A special and important messenger of God, he has permanent access to God's presence.

The fact that he was "caused to fly swiftly" to Daniel reveals his great strength demonstrated in unusual speed (cf. Daniel 9:21). He sets an example before us, who is swift to carry God's message to His people.

He is further designated "the man Gabriel" (Daniel 9:21), reflecting his form; and "the angel Gabriel" (Luke 1:26), revealing his nature as angelic.

He is obviously an angelic being presented in human form on occasions. Daniel says, "There came again ... one like the appearance of a man" (Daniel 10:18). This one spoke with a man's voice (Daniel 10:17-20) and had the power of touch, much as a man's (Daniel 8:18; 10:18). This angel could stand in one particular spot as he appeared to Zacharias, and his appearance caused Zacharias to be troubled with great fear (Luke 1:11-12). When Mary saw him, she seemed not so much troubled with his appearance as with what he had to say about her supernatural offspring, Jesus (Luke 1:26-29).

5.6.3 Duties

The duties of Gabriel may include:

1. reveals and interprets God's purpose and program concerning Messiah and His kingdom to the prophets and people of Israel; and

2. bring important messages from God to several individuals (Daniel 8:16; 9:21, to Daniel; Luke 1:19, to Zacharias; Luke 1:26; to Mary).    

Whereas Michael is God's special champion for Israel in her warfare, Gabriel seems to be God's special messenger of His kingdom program in each of the four times he appears in the Bible record:

1. Gabriel brought to Daniel an interpretation of the vision of the ram and the rough goat. He revealed that the two-horned ram represented the Medo-Persian Empire, and that the great horned goat represented the Grecian Empire under Alexander, whose kingdom was later split into four parts (Daniel 8:15-22).
   
   

2. Gabriel is also the interpretive messenger of the "seventy sevens" of years that God has planned for Israel under the domination of Gentile world powers (Daniel 9:21-27). This remarkable prediction pinpointed the date of Messiah's first coming to 483 years (69 sevens of years) after the decree to rebuild the wall and city of Jerusalem (probably that of Artaxerxes, cf. Ezra 7:7). The separately treated seventieth "week" of years (Daniel 9:27) refers to another literal seven-year period yet to come after God's parenthetical program of the church. This will involve the time of tribulation planned for Israel (Jeremiah 30:7; Daniel 12:1-2; Matthew 24:15-21) that immediately precedes Christ's second coming (Matthew 24:29-31).
   
   

3. Gabriel is also the messenger that appeared to Zacharias announcing the birth of John the Baptist, the official forerunner of the King, Jesus Christ (Luke 1:13-17, 19).
   
   

4. He appears once more to Mary, the virgin mother of the human nature of Christ. He announces the virgin birth to her as the means of bringing the eternal Son of God into the human race to become the promised God-man, the seed of David, who should reign on David's throne over the nations of the world (Luke 1:26; 31-35). His kingdom will be established at His second coming (Matthew 25:31-34).

5.7 Other Special Groups of Angels

5.7.1 Angels with special responsibilities

Certain angels are designated in connection with a particular function they perform (Revelation 14:18; an angel who has power over fire; 16:5, the angel of the waters; 9:11, the angel of the abyss; 20:1-2, the angel who binds Satan).

5.7.2 Angels associated with future judgments

Two of the three series of judgments of the Revelation involve angels in announcing them. When angels sound the trumpets the judgments of Revelation 8:1-9:21 beings, and the seven last plagues are poured out on the earth by angels (Revelation 16:1-21).

5.7.3 Angels of the seven churches of Revelation 2-3

Each letter is addressed to the "angel" of each of the seven churches, and those angels were seen in the right hand of the risen Christ in the vision of Revelation 1:16, 20. It is uncertain whether these are angelic beings or the human leaders of those churches.

Though the word "angel" clearly means messenger, it can refer to a superhuman being, that is, to the guardian angel for each church. Or it may refer to a human messenger, that is, to the human leader (pastor) of each church (see Mark 1:2; Luke 9:52; and James 2:25 for the use of "angel" as designating human beings).

6. THE RANKING OF ANGELS

The Scriptures speak of the "assembly" and "council" of the angels (Psalm 89:5, 7), of their organization for battle (Revelation 12:7), and of a king over the demon-locusts (Revelation 9:11). They are also given governmental classifications which indicate organization and ranking (Ephesians 3:10; good angels; and 6:12, evil angels). Unquestionably God has organized the elect angels and Satan has organized the evil angels.

A very important practical point emerges from this. Angels are organized; demons are organized; yet Christians, individually and in groups, often feel that it is unnecessary that they be organized. This is especially true when it comes to fighting evil. Believers sometimes feel that they can "go it alone" or expect victory without any prior, organized preparation and discipline. It is also true when it comes to promoting good. Believers sometimes miss the best because they do not plan and organize their good works.   

Rank among angels is a fascinating subject. There is enough evidence to say that there are distinct and graded ranks, but not enough evidence to make a complete comparison or organizational chart. Remember that these facts reflect God's orderly and creative ingenuity and skill.

6.1 Ranking by Classes

There seem to be larger categories of angels that we may term "classes." Their basic or essential nature, or at least its details, differs from class to class. Here we might consider ordinary angels, cherubim, seraphim, and living beings. The living beings seem to be angelic beings of the highest class as they not only perform the duties of both cherubim and seraphim but also other special duties.

The ranking of angels by classes in descending order is as follows:

1. living beings (Revelation 4:6-8)

2. seraphim or cherubim (I am not sure whether or not the rank of seraphim is higher than cherubim.)

3. ordinary angels

Within classes there seems to be various ranks obtained by appointment from God. Among the cherubim, Satan held the highest rank due to the following reasons:

1. he was described as "the sum, full of wisdom, and perfect in beauty";

2. he was appointed as "the anointed cherub that covereth," and again as "covering or guardian cherub" (Ezekiel 28:12, 14, 16); and

3. Michael the archangel would not dispute with him (Jude 9).

It seems that Satan and his angels still retain some of their dignity and rank even after their fall into sin.

6.2 Ranking by Titles

Certain titles imply rank by their very meaning. The ranking of angels by titles in descending order is as follows:

1. archangels

2. chief princes

3. governmental rulers

6.2.1 Archangel

Consider the title "archangel." The etymology of it implies a rank first among angels, since arche (Greek) means "first." This title is applied directly only to Michael (Jude 9). Of the group of chief princes, Michael apparently is the foremost one because he is the archangel.

6.2.2 Chief princes

The title, "chief princes" (Daniel 10:13), referring to a group of superior angels, underscores the fact of ranking among the angels. Of this group of chief princes, Michael is called "one of the chief princes" (Daniel 10:13). This implies that there are others of chief princes (i.e. high rank angels).

6.2.3 Governmental rulers

If the order of listing implies rank (for which there is good evidence), then a comparison of the various listings seems to indicate that among what we might call governmental rulers (compare Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15). Various levels in the organization of governmental rulers are seen in the several titles ascribed to them by eight Greek terms in descending order:

1. thronai (Greek) - thrones (KJV, NAS, NIV)

2. kuriotetes (Greek) - dominions (KJV, NAS, NIV)

3. archas (Greek) - principalities (KJV) or world rulers (NAS, NIV)

4. exousias (Greek) - powers (KJV) or authorities (NAS, NIV)

5. dunameos (Greek) - might (KJV, NAS, NIV)

6. kosmokratoras (Greek) - rulers of the darkness of this world (KJV) or world forces of the darkness (NAS) or powers of this dark world (NIV)  

7. pneumaika tes ponerias (Greek) - spiritual wickedness (KJV) or spiritual forces of wickedness (NAS) or forces of evil (NIV)

8. angelos (Greek) - ordinary angels

Some of the titles apply to both good and evil angels, and only the Biblical context can determine which kind they are. The last two listed are equal, spiritual wickedness describing evil angels while ordinary angels describing holy angels.

Ranks of Governmental Rulers

6.2.3.1 Thrones

This designation emphasizes the dignity and authority of angelic rulers in God's use of them in His government (Ephesians 1:21; Colossians 1:16; 2 Peter 2:10; Jude 8).

6.2.3.2 Dominions

Dominions regulate angelic duties. Through them the majesty of God is manifested. The rank of dominions is listed last in Ephesians 1:21 and second, after thrones, in Colossians 1:16, so its place is more uncertain than the others.

6.2.3.3 Principalities or World rulers

This title, principalities or world rulers, used seven times by Paul, indicate an order of angels both good and evil involved in governing the universe (Romans 8:38; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15). The rule of angels is often manifest through earthly rulers. It may be that those called world rulers are particularly responsible in this activity (see Daniel 10:13, 21; 12:1; Ephesians 6:12).

6.2.3.4 Powers or Authorities

Powers stop the efforts of demons to overthrow the world - or they preside over demons, or perhaps (according to the apostle Paul) they are themselves evil. This likely emphasizes the superhuman authority of angels and demons exercised in relation to the affairs of the world (Ephesians 1:21; 2:2; 3:10; 6:12; Colossians 1:16; 2:10, 15; 1 Peter 3:22). The word, powers, underscores the fact that angels and demons have greater power than humans (2 Peter 2:11). See Ephesians 1:21 and 1 Peter 3:22.

6.2.3.5 Rulers of the darkness of this world

In one place demons are designated as world rulers of this darkness (Ephesians 6:12).

6.2.3.6 Spiritual wickedness / Ordinary Angels

Spiritual wickedness is the lowest order of wicked angels. On the contrary, holy ordinary angels are guardians of people and all physical things.

6.3 Conclusion

The unimaginably vast number of angels are highly organized and ranked according to their class and position.

7. THE MINISTRY OF ANGELS

Basically and essentially good angels are servants (Hebrews 1:14). God sends them for service or help of believers, and in so serving the angels function as priestly messengers in the temple-universe of God.

7.1 In Relation to God

In relation to God, angels' primary ministry is to worship and praise Him:

1. they praise God (Psalm 148:1-2; Isaiah 6:3);

2. they worship God (Hebrews 1:6; Revelation 5:8-13);

3. they rejoice in what He does (Job 38:6-7);

4. they serve God (Psalm 103:20; Revelation 22:9);

5. they appear before God (Job 1:6; 2:1); and

6. they are instruments of God's judgments (Revelation 7:1; 8:2).

7.2 In Relation to New Epochs

Angels appear to be unusually active when God institutes a new epoch in the sweep of history:

1. they joined in praise when the earth was created (Job 38:6-7);

2. they were involved in the giving of the Mosaic Law (Galatians 3:19; Hebrews 2:2);

3. they were active at the first advent of Christ (Matthew 1:20; 4:11);

4. they were active during the early years of the church (Acts 8:26; 10:3, 7; 12:11); and

5. they will be involved in events surrounding the Second Advent of Christ (Matthew 25:3; 1 Thessalonians 4:1).

7.3 In Relation to the Ministry of Christ

7.3.1 At His birth

The ministry of angels in relation to the ministry of Christ at His birth were as follows:

1. Prediction.  Gabriel predicted His birth (Matthew 1:20; Luke 1:26-28).

2. Announcement.  An angel announced His birth to the shepherds and was then accompanied in praise by a multitude of angels (Luke 2:8-15).

7.3.2 During His life

The ministry of angels in relation to the ministry of Christ during His life were as follows:

1. Warning.  An angel warned Joseph and Mary to flee to Egypt to escape Herod's wrath (Matthew 2:13-15).

2. Direction.  An angel directed the family to return to Israel after Herod died (Matthew 2:19-21).

3. Ministration.  Angels ministered to Him after His temptation (Matthew 4:11) and in His stress in Gethsemane (Luke 22:43).

4. Defense.  He said that a legion of angels stood ready to come to His defense if called on (Matthew 26:53).

7.3.3 After His resurrection

The ministry of angels in relation to the ministry of Christ after His resurrection were as follows:

1. Stone.  An angel rolled away the stone from the tomb (Matthew 28:1-2).

2. Announcement.  Angels announced His resurrection to the women on Easter morning (Matthew 28:5-6; Luke 24:5-7).

3. Ascension.  Angels were present at His ascension (Acts 1:10-11).

7.3.4 At His second coming

The ministry of angels in relation to the ministry of Christ at His Second Coming are as follows:

1. Rapture.  The voice of the archangel will be heard at the translation of the church (1 Thessalonians 4:16).

2. Second Coming.  Angels will accompany Him at the Second Coming (Matthew 25:31; 2 Thessalonians 1:7).

3. Judgment.  Angels will separate the wheat from the tares at His Second Coming (Matthew 13:39-40). 

7.4 In Relation to Nations of the World

The ministry of angels in relation to the nations of the world is divided into two categories:

1. Israel; and

2. other nations.

7.4.1 In relation to the nation Israel

Michael, the archangel, especially guards Israel (Daniel 12:1).

7.4.2 In relation to other nations

The ministry of angels in relation to other nations are as follows:

1. Angels watch over rulers and nations (Daniel 4:17) and seek to influence their human leaders (Daniel 10:21; 11:1).

2. During the coming Tribulation years, angels will be involved in the administration of God's judgments (Revelation 8:1-9:21; 16:1-21).

7.5 In Relation to the Unrighteous

The ministry of angels in relation to the unrighteous are as follows:

1. Angels announce impending judgments (Genesis 19:13; Revelation 14:6-7; 19:17-18).

2. Angels inflict judgments on them (Acts 12:23; Revelation 16:1).

3. Angels will separate the righteous from the unrighteous (Matthew 13:39-40).

7.6 In Relation to the Church

The ministry of angels in relation to the church includes:

1. basic ministry;

2. background ministry; and

3. specific ministry.

7.6.1 Basic ministry

Basically angels help believers (Hebrews 1:14).

7.6.2 Background ministry

Angels have been involved in communicating and revealing the meaning of truth which the church benefits from today (Daniel 7:15-27; 8:13-26; 9:20-27; Revelation 1:1; 22:6, 8).

7.6.3 Specific ministries

The specific ministries of angels are as follows:

1. Prayer requests.  They bring answers to prayer (Acts 12:5-10).

2. Salvation.  They aid in winning people to Christ (Acts 8:26; 10:3).

3. Observing.  They observe Christian order, work, and suffering (1 Corinthians 4:9; 11:10; Ephesians 3:10; 1 Peter 1:12).

4. Encouragement.  They encourage in times of danger (Acts 27:23-24).

5. Present at death.  They care for the righteous at the time of death (Luke 16:22).

Whether angels continue to function in all these ways throughout the present age is uncertain. But they did perform these ministries and may well continue to do so even though we are not aware of them. Of course, God is not obliged to use angels; He can do all these things directly. But seemingly He chooses to employ the intermediate ministry of angels on many occasions. Nevertheless, the believer recognizes that it is the Lord who does these things whether directly through using angels (notice Peter's testimony that the Lord delivered him from the prison though God actually used an angel to accomplish it, Acts 12:7-10 compared with Acts 12:11, 17).

Angels observing the conduct of redeemed people startle our thinking as much as any of these truths. The reason for their interest in us may stem from the fact that since angels do not personally experience Salvation (2 Peter 2:4; Hebrews 2:16), the only way they can see the effects of Salvation is to observe how it is manifest in saved human beings. We are indeed a theater in which the world, men, and angels make up the audience (1 Corinthians 4:9). Let us pur on a good performance for them as well as for the Lord before whom all things are naked and open. 

8. THE ANGEL OF THE LORD [JEHOVAH OR YAHWEH]

The Angel of the LORD [Jehovah or Yahweh] carries with Him an air of mystery. Who is He? He seems far more than an ordinary angel. Some identify Him with Jehovah and even with Christ. If this is so, then the angel is a theophany, a manifestation of God in visible and bodily form before the incarnation of Christ.

8.1 His Identity

What evidence is there that this angel might be Jehovah or even the eternal Son of God, our Lord Jesus Christ?

8.1.1 His identity with Jehovah

The Angel of the LORD [Jehovah or Yahweh] acts as a unique messenger of God in Old Testament times. His appearances extend from the time of Abraham to the time of Zechariah.

8.1.1.1 His peculiar title

The title Elohim (the mighty one) was used of both the true God and the gods of the heathen. But the title Jehovah (Hebrew, Yahweh) was reserved for the God of Israel, the eternally self-existent One who made heavens and earth and who entered into covenant relationship with His people. The angels in general are called "the sons of God" (bene elohim), but never "the sons of Jehovah." Therefore, since this one has a singular and peculiar title, "the Angel of Jehovah" (malak Yahweh), we may suspect that He was more than an angel, perhaps Jehovah Himself.

8.1.1.2 His personal identification

From a number of appearances throughout Biblical history, we notice this angel consistently presented as Jehovah:

1. This angel found Hagar (Genesis 16:7) and promised to do Himself what God alone can (Genesis 16:10). Moses, the writer, identifies the angel as "Jehovah that spake unto her" (Genesis 16:13).
   
   

2. When this angel appeared to Moses "in a flame of fire out of the midst of a bush" (Exodus 3:2), verse 4 says "God called unto him out of the midst of the bush". The one who spoke with Moses is called the God of Abraham, Isaac, and Jacob; and with this announcement, Moses hid his face for fear of looking upon God (Exodus 3:6). Upon this historic occasion, God revealed His name as I AM THAT I AM (Exodus 3:14), the eternal, unchanging One. Would God entrust this unique personal revelation to a mere angelic creature? Acts 7:30-34 seems to identify the angel as the Lord (Yahweh, Exodus 3:2-7), "the God of Abraham and Isaac and Jacob."
   
   

3. The record of Gideon's commission identifies the one who spoke to him as "the angel of Jehovah" (Judges 6:12) and as "Jehovah" (Judges 6:14) without any notice of change of speaker. Manoah and his wife saw the Angel of Jehovah; and upon recognizing Him, Manoah feared they would die because they had seen God (Judges 13:21-22). That this angel was Jehovah is also implied in the vision of Zechariah when the angel in Zechariah 3:1 seems clearly called Jehovah in the next verse (Zechariah 3:2).

8.1.1.3 Comments

Most likely, the Angel of Jehovah was a theophany, a manifestation of God in visible and bodily form before the Incarnation. His appearances were evidences of God's grace in revealing His person and purpose to His people.

8.1.2 His distinction from Jehovah

The same person is most likely in view in every mention of the singular and peculiar title, the Angel of Jehovah. Yet this angel, while identified as Jehovah, is presented as distinct from Jehovah in the following verses:

1. He intercedes to Jehovah. In Zechariah 1:9-11 we see that the man among the myrtle trees was the Angel of Jehovah, and that Jehovah had sent the horsemen who were to report to this angel. Their separate identity also appears in Zechariah 1:12-13 where the Angel of Jehovah intercedes for Jerusalem as he speaks to Jehovah.
   
   

2. He calls upon Jehovah. In the visions of the cleansing of Joshua, Zechariah saw the Angel of Jehovah defending this priestly leader of Israel against the accusations of Satan in the presence of Jehovah (Zechariah 3:1-2). The angel (Zechariah 3:1) is called Jehovah: "And Jehovah said unto Satan, Jehovah rebuke thee, O Satan; yea, Jehovah that hath chosen Jerusalem rebuke thee" (Zechariah 3:2). The angel called Jehovah was speaking to a separate person called Jehovah. How can there be more than one person called Jehovah?

8.1.3 His identity with Christ

8.1.3.1 Christ's essential nature

To those not recognizing the deity of Christ and not able to welcome the truth of the Scriptures, the problem is irreconcilable. But to those who recognize Christ as God's eternal Son and truly God, the problem is easily resolved. Christ, the eternal Son, is Jehovah in essence, yet a distinct person within the Trinity (note Isaiah 6:3; 40:3; Matthew 3:3; John 1:1-2; 12:36-41; Hebrews 1:8-9).

8.1.3.2 Christ's economic function

In the outworking of the purpose of the great triune God (Father, Son, and Holy Spirit; see Matthew 28:19-20), the Son of God voluntarily took upon Himself the assignment of certain responsibilities. Thinking along this line, there are four considerations that help to identify the Angel of Jehovah as Christ in preincarnate appearances:

1. The second person of the Trinity, the Son, is the visible God of the New Testament (John 1:14, 18; Colossians 2:8-9). Accordingly, the Son was the visible manifestation of God in the Old Testament also.
   
   

2. The Angel of Jehovah no longer appeared after Christ's incarnation. A reference such as Matthew 1:20 does not identify the angel and should be understood as an angel of the Lord.
   
   

3. They both were sent by God and had similar ministries such as revealing, guiding, and judging. The Father was never sent.
   
   

4. This angel could not be the Father or the Spirit. They never take bodily form (John 1:18; 3:8).

8.1.3.3 Comments

The Angel of Jehovah, then, according to all the evidence, seems to be the preincarnate Son. His appearances evidence His eternal existence. 

8.2 His Ministries

The ministries of the Angel of Jehovah were many and varied. He was obviously God's special representative to His people in the Old Testament, just as Christ was in the New Testament. Their ministries were surprisingly parallel and argue further for the identification of the angel with Christ.

8.2.1 Parallels with Christ's ministries

The parallels with Christ's ministries are listed below:

1. revelation;

2. commission;

3. deliverance;

4. protection;

5. intercession;

6. advocacy;

7. confirmation of the covenant;

8. comfort; and

9. judgment.

8.2.1.1 Revelation

Outstanding in this angel's ministries of revelation was that of disclosing God's name, Jehovah (Exodus 3:2, 4, 6, 14). To Him was given this unique privilege above all angels. Jesus Christ is the permanent revelation of God in bodily form (John 1:14, 18; Colossians 2:9), and He also revealed God's name (John 17:6) by word and in person.

8.2.1.2 Commission

On the same occasion, the angel commissioned Moses to deliver God's people from Egyptian bondage and lead them to the Promised Land (Exodus 3:7-8). He called and commissioned Gideon to go in God's might against the Midianites (Judges 6:11-23). He called and commissioned Samson through his parents (Judges 13:1-21). Jesus Christ called and commissioned His disciples and us to deliver men from sin with the gospel (Matthew 28:19-20; John 20:21).

8.2.1.3 Deliverance

He was the angel of deliverance as well, for in each of the above cases, He acted to deliver God's people from servitude to their enemies. Jesus Christ delivers from fear and death and sin's guilt for those who trust Him now (Ephesians 1:7; Hebrews 2:14-15) and for Israel (Romans 11:25-26).

8.2.1.4 Protection

His protecting ministry was renowned in David's days. Psalm 34:7 declares, "The Angel of Jehovah encampeth round about them that fear Him, and delivereth them." Hezekiah knew spectacular deliverance from the Assyrian army (2 Kings 19:35). Jesus Christ is our Protector today. We need not fear man because "He hath said, I will never leave thee, nor forsake thee" (Hebrews 13:5).

8.2.1.5 Intercession

The Angel of Jehovah interceded for Israel when they were oppressed by their enemies. He asked God to act to deliver them (Zechariah 1:12-13). Our High Priest ever lives to intercede for us (Hebrews 7:25).

8.2.1.6 Advocacy

Zechariah pictures the angel as the advocate of God's imperfect believers, defending them against the accusations of Satan (Zechariah 3:1-7). Jesus Christ the Righteous is our Advocate defending our position gained by His work on Calvary that satisfied God for our sins (1 John 2:1-2).

8.2.1.7 Confirmation of the covenant

The angel confirmed the covenant with Abraham (Genesis 22:11-18). God had previously promised Abraham great personal, national, and universal blessings (Genesis 12:1-3). Abraham had believed God (Genesis 15:5-6), and God "cut a covenant" unconditionally with Abraham (Genesis 15:8-21). So great was his faith that he would have sacrificed Isaac, his only son; but the Angel of Jehovah stopped him and confirmed God's promises (Genesis 22:15-18). It is in this connection that the angel is identified with Jehovah as He who made an unbreakable covenant with Israel (Judges 2:1). Christ was sent to confirm the promises to Israel for their deliverance, and the forgiveness of sins for all (Matthew 26:28; Romans 15:8-9; Hebrews 9:15).

8.2.1.8 Comfort

The Angel of Jehovah found and comforted the outcast slavewoman Hagar, promising her safety and a great progeny (Genesis 16:7-13). Christ came with comfort and blessing (Luke 4:16-19) and ministered to the outcast (John 9:35-38; 16:1-4).

8.2.1.9 Judgment

At times the angel brought judgment. When Satan had provoked David to number Israel to revel in his military might, God was displeased and sent the Angel of Jehovah to partially destroy Jerusalem (1 Chronicles 21:1; 14-15). David saw Him with a drawn sword in His hand stretched out over Jerusalem, and fell on His face in repentance and intercession (1 Chronicles 21:16-17). Then the angel commanded him to build an altar, which later became the site of the Solomonic Temple (1 Chronicles 21:18, 24-29; 22:1, 6). During the Great Tribulation, the Lord Jesus shall judge His people Israel along with unbelieving earth-dwellers (Matthew 24:44-51; 25:32-42; 2 Thessalonians 1:5-10; Revelation 5:5; 6:1-17). The purging done, the temple will be rebuilt for worship (Ezekiel 20:37-42; 43:2-5, 12).

8.2.2 Possible other ministries

Other passages seem to refer to the Angel of Jehovah, even though His name is not specifically mentioned. If this is the case, He has other possible ministries. Some of the following overlap, but we are seeking the emphasis in each reference:

1. calling to faith and commitment;

2. provision and safekeeping;

3. forgiveness and direction;

4. representative of God's presence;

5. associated with the glory cloud; and

6. heavenly leader of God's armies.

8.2.2.1 Calling to faith and commitment

The angel received intercession from Abraham (Genesis 18:22-33). He called Jacob to faith in Jehovah (Genesis 31:11-13). Later He brought Jacob to submission, granted him a new name, and left him with a new walk (Genesis 32:24-32). These actions picture the Lord Jesus.

8.2.2.2 Provision and safekeeping

In blessing Joseph's sons, Jacob spoke of "the God which fed me all my life long unto this day, the Angel which redeemed me from all evil" (Genesis 48:15-16). His Hebraistic parallel statements may equate the angel with God, and He is credited with provision and protection.

8.2.2.3 Forgiveness and direction

In Exodus 3:20-21 God promised to send an angel before Moses and Israel to keep them on their journey and to bring them to the Promised Land. They were to obey Him and not provoke Him. This angel could forgive sin, which only God can do, because God's name (signifying His character and authority) was in Him. Here is another preview of our Lord Jesus, who will keep us along life's way and deliver us to our destination, forgiving us our daily sins by God's authority.

8.2.2.4 Representative of God's presence

In the wilderness journey, Moses interceded for Israel after their first breach of the law. God responded by promising, "Behold, mine angel shall go before thee." Immediately afterward, God said, "I will not go up in the midst of thee." Moses pleaded further, and God responded, "My presence shall go with thee, and I will give thee rest" (Exodus 32:34-33:3, 14, 15). This presents a distinction between an ordinary angel and the angel who was said to carry with Him God's presence (Exodus 23:20-21). The Angel of Jehovah seems to be "the angel of His presence" (Isaiah 63:9).

8.2.2.5 Associated with the glory cloud

The fiery, cloudy pillar that led Israel in the wilderness is associated with the angel of God (Exodus 13:21-22; 14-19). If this is the Angel of Jehovah, then this unique angel guided and protected God's people along their pilgrim pathway (note Numbers 9:15-23).

8.2.2.6 Heavenly leader of God's armies

If the one who appeared to Joshua just before Israel's initial move to conquer Palestine was the Angel of Jehovah, then He was styled "captain of the host of the Lord" (Joshua 5:13-15). He leads God's people to victory over their enemies (see Ephesians 6:10-18).

8.3 Conclusion

The Angel of Jehovah has been shown to be equal in essence with Jehovah and yet distinct from Jehovah. The only answer to this seeming contradiction is that He is a preincarnate appearance of our Lord Jesus, the eternal Son. Indeed, He is the most frequent Christophany in the Old Testament. His ministries are varied and extensive and well known in Old Testament times from the days of Abraham to Zechariah. Some of His ministries are those that only God Himself can do and are so extensively parallel with Christ's ministries that they argue further for His identity as the preincarnate Christ.

Please read Section 2.4.5 of Chapter 17 of this course for further information of the identity of the Angel of the LORD [Jehovah or Yahweh].

9. WHO ARE THE "SONS OF GOD" IN GENESIS 6:1-8?

Moral and spiritual conditions in the antediluvian world had deteriorated with the passing years, not only among the Cainites but eventually among the Sethites as well. Materialism and ungodliness abounded, except for the small remnant connected with the line of the promised Seed, along with those few who may have been influenced by the witness of such men as Enoch.

Then, in the days of Noah, a strange and terrible event took place, leading rapidly to such a tidal wave of violence and wickedness over the earth that there was no longer any remedy but utter destruction. The "sons of God" saw the "daughters of men" and took them as their wives, the children of such unions being "giants in the earth," mighty men of renown, monsters not only in size but also in wickedness (Genesis 6:1, 2, 4).

In Genesis 6:2 which tells us the "sons of God" took wives from among the "daughters of men." We have the following three different interpretations of the term "sons of God":

1. It refers to the sons of the godly line of Seth and the "daughters of men" to refer to the ungodly line of the Cainites.

2. It refers to despots, powerful dynastic rulers.

3. In keeping with the use of "sons of God" in Job, the term refers to fallen angels who mated with the daughters of men to produce an extremely wicked and powerful progeny that led to the extreme wickedness of Noah's day. Most who hold to this latter view find further support in 2 Peter 2:4-6 and Jude 6-7.

The interpretation of Genesis 6:1-8 hinges upon the definition of three key terms:

1. the sons of God (verses 2,4);

2. the daughters of men (verses 2,4); and

3. the Nephilim (verse 4).

9.1 Human Beings

The "sons of God" are generally said by those who hold this view to be the godly men of the Sethite line. The "daughters of men" are thought to be the daughters of the ungodly Cainite. The first Christian writers to suggest this interpretation were Chrysostom and Augustine.

In Israel, separation was a vital part of the religious responsibility of those who truly worshipped God. What took place in chapter six was the breakdown in the separation which threatened the godly seed through whom Messiah was to be born. This breakdown was the cause of the flood which would follow. It destroyed the ungodly world and preserved righteous Noah and his family, through whom the promise of Genesis 3:15 would be fulfilled. The Nephilim are the ungodly and violent men who are the product of this unholy union.

9.1.1 Evidences for this interpretation

In support of their identification as men, there are several reasons:

1. The major support for this interpretation is the context of chapters 4:16-17 and 5:32. Chapter four describes the ungodly generation of Cain, while in chapter five we see the godly Sethite line.

2. The term "sons of God" could easily refer to men, since it is used elsewhere of godly men (Deuteronomy 14:1; Isaiah 43:6; Hosea 1:10; 11:1).

3. The concept of sonship, based on God's election, is common in the Old Testament (Exodus 4:22; Deuteronomy 14:1; Psalm 73:15; Jeremiah 31:20).

4. The concept of a holy line is seemingly established (Genesis 4:26).

5. Hebrew indicates continuity from the previous chapter.

6. Warning against marriage between believers and unbelievers are a common theme throughout the Pentateuch.

9.1.2 Problems of this interpretation

The problems of this interpretation are as follows:

1. Nowhere are the Sethites called "the sons of God."

2. No evidence that the lines are kept totally separate. The theory does not account for Adam and Eve's other children.

3. In Noah's time he alone was holy.

4. The term for men is general. It would need further classification to be understood otherwise.

5. Why stress only the union of godly men with ungodly women? What about the "daughters of God"? Were they being married to "sons of men"?

6. It could not provide a satisfactory answer to the occurrence of the giants and universal violence.

9.1.2.1 Nowhere are the Sethites called "the sons of God"

First and foremost this interpretation does not provide definitions that arise from within the passage or which even adapt well to the text. Nowhere are the Sethites called "the sons of God."

The interpretation of the passage obviously turns on the meaning of the phrase "sons of God" (Hebrew transliteration, bene elohim). In the New Testament, this term is used with reference to all who have been born again through personal faith in Christ (John 1:12; Romans 8:14), and the concept of spiritual relationship of believers to God as analogous to that of children to a father is also found in the Old Testament (Psalm 73:15; Hosea 1:10; Deuteronomy 32:5; Exodus 4:22; Isaiah 43:6). The concept of sonship based on God's election is indeed common in the Old Testament, but none of these examples cited above does the phrase "sons of God" appear; furthermore, in each case the meaning is not really parallel to the meaning here in Genesis.

Neither the descendants of Seth nor true believers of any sort have been previously referred to in Genesis as sons of God in any kind of spiritual sense and, except for Adam himself, they could not have been sons of God in a physical sense. Such a description would apply only to Adam (Luke 3:38) and to the angels, whom God had directly created (Psalm 148:2, 5; 104:4; Colossians 1:16).

9.1.2.2 No evidence that the lines are kept totally separate

The contrast between the godly line of Seth and the ungodly line of Cain may be overemphasized. It is not certain that the line of Seth, as a whole, was godly. While all of the Cainite line appears to be godless, only a handful of the Sethites are said to be godly. The theory does not account for Adam and Eve's other children. The point which Moses makes in chapter 5 is that God has preserved a righteous remnant through whom His promises to Adam and Eve will be accomplished.

9.1.2.3 In Noah's time he alone was holy

One has the distinct impression that few were godly in these days (cf. Genesis 6:5-7, 12). The sons of Seth were surely not all godly men; so why should they be called sons of God? It seems that only Noah and his family could be called righteous at the time of the flood (Genesis 6:8-9). Would God have failed to deliver any who were righteous?

9.1.2.4 The term for men is general

Also, the "daughters of men" can hardly be restricted to only the daughters of the Cainites. In verse 1 Moses wrote, "Now it came about, when men began to multiply on the face of the land, and daughters were born to them" (Genesis 6:1). It is difficult to conclude that the "men" here are not men in general or mankind. It would follow that the reference to their "daughters" would be equally general.

9.1.2.5 Why stress only the union of godly men with ungodly women?

The term could be a class designation for "womankind," in contradistinction to the class of sons of God or angelic beings. Further, it would seem strange to confine the supposed human marriages to those of godly men with ungodly women. Intermarriage between two strains of humanity would most likely include godly women with ungodly men (sons of men with daughters of God). Why stress only the union of godly men with ungodly women? What about the "daughters of God"? Were they being married to "sons of men"? What justification would we have for confining "daughters of men" to godly women? To conclude that the "daughters of men" in verse two is some different, more restrictive group is to ignore the context of the passage.

9.1.2.6 It could not provide a satisfactory answer to the occurrence of the giants and universal violence

If it merely means that the sons of Seth began to marry the daughters of Cain, then why did not the writer simply say so, and thus avoid all this confusion? Such interpretation could not provide a satisfactory answer to the occurrence of the giants and universal violence. Such an awful irruption of abnormality and wickedness burst forth on the earth could only be explained by a demoniacally supernatural cause.

9.1.3 Conclusion

For these reasons and others, I must conclude that this view is exegetically unacceptable. While it meets the test of orthodoxy it fails to submit to the laws of interpretation.

9.2 Despots

This interpretation has its roots in antiquity. It was suggested by both the Aramaic Targums and the Greek Translation of Symmachus. According to this approach the "sons of God" are despots, nobles, dynastic rulers, and kings. These ambitious despots lusted after power and wealth and desired to become "men of a name" that is, somebodies (cf. Genesis 11:4)! Their sin was not intermarriage between two groups - whether two worlds, (angels and man), two religious communities (Sethite and Cainite), or two social classes (royal and common) - but that the sin was polygamy. In this transgression the "sons of God" frequently violated the sacred trust of their office as guardians of the general ordinances of God for human conduct.

9.2.1 Evidences for this interpretation

In support of their identification as despots, there are several reasons:

1. Magistrates or administrators of justice are often referred to as gods (Exodus 21:6; 22:8, 9, 28; Psalm 82:1, 6). Some Bible scholars believe they refer to despots, powerful rulers.n the Old Testament, the Hebrew word for God, Elohim, is used for men in positions of authority. "Then his master shall bring him unto the judges who acted in God's name" (Exodus 21:6, following the marginal reading of the NASV). "God takes His stand in His own congregation; He judges in the midst of the rulers" (literally, the gods, Psalm 82:1, cf. also 82:6).
   
   

2. A thematic parallelism exists between Biblical motifs and the Sumero-Babylonians antediluvian traditions.
   
   

3. Kings are often referred to in ancient Near Eastern literature as sons of deities (2 Samuel 7:14). Some scholars have sought to define the expression "the sons of God" by comparing it with the languages of the Ancient Near East. It is interesting to learn that some rulers were identified as the son of a particular god. In Egypt, for example, the king was called "the son of Re" (the sun god).

9.2.2 Problems of this interpretation

The problems of this interpretation are as follows:

1. Scripture never speaks of kings in a group as sons of deity. While pagan kings were referred to as sons of a foreign deity, no Israelite king was so designated. True, nobles and those in authority were occasionally called "gods," but not the "sons of God." This definition chooses to ignore the precise definition given by the Scriptures themselves.
   
   

2. There is no evidence that a monarchical system of rulers had been established in the line of Cain.
   
   

3. It is difficult to understand why something as familiar as kingship should be expressed so indirectly. The whole idea of power hungry men, seeking to establish a dynasty by the acquisition of a harem seems forced on the passage. Who would ever have found this idea in the text itself?
   
   

4. There is no evidence that the expression "sons of God" was borrowed from contemporary literature.
   
   

5. The definition of the Nephilim as being merely violent and tyrannical men seems inadequate. Why should these men be sorted out for special consideration if they were merely like all the other men of that day (cf. Genesis 6:11,12)? Needs the connection of v.4, but the "mighty men" are the Nephilim, not the children of the union.

9.2.3 Conclusion

While the despot view does less violence to the text than does the Cainite/Sethite view, it seems to me to be inadequate.

9.3 Fallen Angels

According to this view, the "sons of God" of verses 2 and 4 are fallen angels, which have taken the form of masculine human-like creatures. These angels married women of the human race (either Cainites or Sethites) and the resulting offspring were the Nephilim. The Nephilim were giants with physical superiority and therefore established themselves as men of renown for their physical skill and military might. This race of half human creatures was wiped out by the flood, along with mankind in general, who were sinners in their own right (Genesis 6:11-12).

A wide variety of commentators regard the sons of God as fallen, wicked, angelic beings who cohabited with the fair "daughters of men" in a most unnatural way. This interpretation is an ancient one. It is found in the Book of Enoch, a pseudepigraph dating from the last two centuries B.C.:

"And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children'" (Enoch 6:1, 2).

This was also the view of Philo, Josephus, most of the rabbinical writers, and the oldest church fathers - Justin, Tertullian, Cyprian, Ambrose and Lactantius.

9.3.1 Evidences for this interpretation

Supporting the view that they are angelic beings, we suggest these considerations:

1. The term "sons of God" refers only to angels (Job 1; 38:7; Psalm 29:1; 89:7).

2. The Septuagint renders the phrase "sons of God" as "angels of God" (Job 1).

3. 2 Peter 2:4-5 and Jude 6-7 describe the unnatural angelic sexual sin.

4. It provides a valid reason for the judgment of God upon angels who sinned peculiarly and are especially bound (2 Peter 2:4-5; Jude 6-7).

5. The context emphasizes the unusual nature of the relationship which produced "giants" (Genesis 6:1-4).

6. Pagan literature often refers to Titans and other offspring of deities and humans. Genesis 6 indicates the roots of this tradition.

7. Christ says holy angels do not marry; He does not rule out gender when wicked angels take human form (Matthew 22:29-30).

9.3.1.1 The term "sons of God" refers only to angels

My basic presupposition in approaching our text is that we should let the Bible define its own terms. If biblical definitions are not to be found then we must look at the language and culture of contemporary peoples. But the Bible does define the term "the sons of God" for us.

"Now there was a day when the sons of God came to present themselves before the Lord, Satan also came among them" (Job 1:6).

"Again there was a day when the sons of God came to present themselves before the Lord, and Satan came among them to present himself before the Lord" (Job 2:1).

"When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38:7, cf. Psalm 89:6; Daniel 3:25).

Outside of Genesis 6 the exact term "the sons of God" (Hebrew transliteration, bene elohim) is used exclusively to the angels (Job 1:6; 2:1; 38:7). A very similar form (bar elohim) is used in Daniel 3:25, and also refers either to an angel or to a theophany. The term "sons of the mighty" (bene elohim) is used in Psalm 29:1 and also Psalm 89:6, and again refers to angels. Angels are termed elohim, bene elohim, or bene elim because they belong to a class of mighty beings. The references cited to support the other view do not use bene elohim. Then, the term should be understood as in other Biblical usage as of angels.

9.3.1.2 The Septuagint renders the phrase "sons of God" as "angels of God"

It is significant that the Septuagint renders the phrase "sons of God" as "angels of God" (Job 1). This was the Old Testament version in dominant used in the Apostolic period, and thus this would be the way the phrase would have been read by Christ and His apostles. The apocryphal book of Enoch was extant then, as well, and was apparently known to the New Testament writers (Jude 14); and it intensely elaborated this angelic interpretation. This was also the meaning placed on the passage by the Greek translators of the Septuagint, by Josephus, and by all the other ancient Jewish interpreters and the earliest Christian writers.

9.3.1.3 2 Peter 2:4-5 and Jude 6-7 describe the unnatural angelic sexual sin

The language of both 2 Peter and Jude seems to describe the very type of unusual sexual sin that would have been involved. In 2 Peter the author sets forth the sure destruction of false teachers whose chief characteristics involve a denial of Christ's redemption and right to rule and a devotedness to sensual satisfaction (2 Peter 2:1-3, 12-15, 18). As mentioned, it is significant that here as well as in Jude the angelic sin is compared with sex perversion, as in Sodom and Gomorrah.

The language in Jude is pointed. The phrase "since they in the same way as these indulged in gross immorality and went after strange flesh" (Jude 7) should most likely be understood as a description of the angels' activity which is compared with Sodom and Gomorrah. The angelic sin would be "gross immorality" further defined as going after "strange flesh," understood as a flesh they did not have. These same angels are described in Jude 6; they "did not keep their own domain [archen, place of assigned authority and activity], but abandoned their proper abode [idion oiketerion, "peculiar place of residence"]." Instead of remaining in their usual state and residence, they invaded a new state and residence to commit gross immorality with alien flesh. No other angelic sin or human sin can begin to be described in this amazing and unparalleled fashion.

9.3.1.4 It provides a valid reason for the judgment of God upon angels who sinned peculiarly and are especially bound

Without Genesis 6 referring to angelic beings, it is impossible to find the valid reason for the supposed well-known judgment of God upon angels who sinned peculiarly and are especially bound (2 Peter 2:4-5; Jude 6-7):

"For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment" (2 Peter 2:4).

"And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day" (Jude 6).

These particular Satanic angels compounded their original sin in following Satan in his rebellion against God by now leaving "their proper abode (i.e. habitation)" and keeping not their "own domain", "going after strange flesh" as later did the Sodomites "in like manner" (Jude 6, 7). Therefore, God no longer allows them to roam about the earth like other demons, but has confined them "in everlasting chains under darkness unto the judgment of the great day," casting them down to a special "hell" (literally, "tartarus," not the ordinary place of departed spirits) where they are "to be reserved unto judgment" (2 Peter 2:4).

While Cain and his descendants were "in Satan's pocket," Satan knew from God's words in Genesis 3:15 that through the seed of the woman God was going to bring forth a Messiah who would destroy him. Genesis 6 describes a desperate attempt on the part of Satan to attack the godly remnant that is named in chapter 5. So long as a righteous seed is preserved, God's promise of Salvation hangs over the head of Satan, threatening of his impending doom. If we would postulate on the satanic purpose in such a crime, we might say that he designed to corrupt the line of the Redeemer (Genesis 3:15) to keep Him from becoming truly human to represent us on the Cross. If the whole race were to eventually become hybrid angelic-human, then Christ could not have become a genuine and complete representative. God's judgment in the flood punished human folly and destroyed the monstrous offspring of the ungodly union.

Several factors must be noted here:

1. Their peculiar sin is compared in Peter and in Jude with sexual perversions as in Sodom and Gomorrah.

2. The time and sequence of mention connects this angelic sin closely with the flood.

3. If the sin were the original fall of angels with Satan, all evil angels, not just some, would be bound. Further, there would be no Biblical explanation for Satan's angels now being loose (as demons), and Satan himself would be expected to be bound since the Fall.

9.3.1.5 The context emphasizes the unusual nature of the relationship which produced "giants"

One of the most amazing facts revealed by paleontology (the study of fossilized remains of creatures which inhabited the earth in a former age) is that nearly all modern animals were once represented by larger ancestors. One thinks of the mammoths and cave bears, giant cockroaches and dragonflies, and huge reptiles like the dinosaurs. Along with them are occasionally found giant human footprints, suggesting indeed that "there were giants in the earth in those days." Not only in the Bible, but in numerous other ancient books, are preserved traditions of giants.

Why children born of demon-controlled parents should grow into giants? It is believed that mutations can produce "giantism." The strange process of cloning, by which geneticists think they will one day be able to produce a race of carbon copies of Einstein by implantation of body cells in human fertilized eggs might be still another means of doing this. The point is that, if modern geneticists can discuss with all seriousness the imminent possibility of accomplishing such things, then it is likely that knowledge of these secrets could have been available to the angelic and demonic hosts. Having gained essentially complete control over both minds and bodies of these antediluvian parents, these fallen "sons of God" could then, by some such genetic manipulation, cause their offspring to become a race of monsters. The latter also then would be under their control and possession as well.

The daughters of men were not raped or seduced as such. They simply chose their husbands on the same basis that the angels selected them - physical appeal. Now if you were an eligible woman in those days, who would you choose? Would you select a handsome, muscle-bulging specimen of a man, who had a reputation for his strength and accomplishments, or what seemed to be in comparison a ninety-pound weakling? Women looked for the hope of being the mother of the Savior. Who would be the most likely father of such a child? Would it not be a "mighty man of renown," who would also be able to boast of immortality? Some of the godly Sethites did live to be nearly 1000 years old, but the nephilim did not die, if they were angels. And so the new race began.

Therefore, it is possible that the nephilim may be interpreted as a race of super-humans who are the product of this angelic invasion of the earth.

9.3.1.6 Pagan literature often refers to Titans and other offspring of deities and humans

The Hebrew term for the resulting offspring is nephilim and comes from the verb naphal ("fall") means "fallen ones" and designates the unusual offspring of the unholy union. The name came also to mean "giants" and was applied later to the giants (i.e. the sons of Anak in Canaan) seen in Canaan by the Israelite spies (Numbers 13:33):

"There also we saw the nephilim (the sons of Anak are part of the Nephilim); and we became like grasshoppers in our own sight, and so we were in their sight" (Numbers 13:33).

The word was so understood by the translators of Genesis into Greek, rendering the word in the Septuagint by gigantes. Why are the unusual and famous offspring of this union designated nephilim, translated by the Greek Septuagint as gigantes, rendered "giants" in the King James Version? The basic idea of the Greek term, however, is not monstrous size, but "earth-born" (gegenes) and was used of Titans, who were partly of celestial and partly of terrestrial origin. Genesis 6 indicates the roots of this tradition.

9.3.1.7 Christ says holy angels do not marry; He does not rule out gender when wicked angels take human form

Christ says holy angels do not marry; He does not rule out gender when wicked angels take human form (Matthew 22:29-30). The context presents the cohabitation as unusual, probably one of the causes for the flood. (Probably Genesis 6:1-4 presents the angelic cause and 6:5-6 the human cause). So, then unusual relationships might be involved. We do not know the total powers of fallen angels. Matthew 22:30 does not exclude such cohabitation, but its point is that angels do not procreate among themselves. Furthermore, angels have taken human form and performed other human functions, such as eating, walking, talking, and sitting. Some angels were mistaken for men and were sought for homosexual use by men of Sodom (Genesis 18:1-19:5).

9.3.2 Problems of this interpretation

Scholars who reject this view readily acknowledge the fact that the precise term is clearly defined in Scripture. The reason for rejecting the fallen angel interpretation is that such a view is said to be in violation of both reason and Scripture in the following ways:

1. Angels are sexless and they cannot procreate (Matthew 22:30; Mark 12:25; cf. Luke 20:34-36).

2. Angels are spiritual beings therefore they do not have physical bodies (i.e. human sexual organs) to perform sexual intercourse with women.

3. Angels were not previously mentioned in the first five chapters of Genesis.

4. Why is man punished by the Flood for the wickedness of angels?

5. The idea of a union between angels and humans is unreasonable, abnormal, and grotesque, partaking of the mythological and magical.

9.3.2.1 Angels are sexless and they cannot procreate

The primary passage which is said to be problematical is that found in Matthew's gospel, where our Lord said,

"You are mistaken, not understanding the Scriptures, or the power of God. For in the resurrection they neither marry, nor are given in marriage, but are like angels in heaven" (Matthew 22:29-30).

Is it true that angels are sexless and they cannot procreate? We are told that here our Lord Jesus Christ said that angels are sexless, but is this really true? Jesus compared men in heaven to angels in heaven. Jesus taught that angels do not propagate baby angels (Matthew 22:30). Neither men nor angels are said to be sexless in heaven but we are told that in heaven there will be no marriage. This is not equivalent to saying that angels are "sexless," since people who share in the resurrection will surely retain their own personal identity, whether male or female. It is the will of God that there will be no sexual activity between male angels and female angels in the heaven to generate their offsprings (i.e. baby angels). Angels were never told to "be fruitful and multiply" as was man. Hence, it is correct to say that angels do not procreate in heaven but it is wrong to say that angels cannot procreate on earth. Fallen angels were not concerned with obedience to God's will.

As I have mentioned in the above Sections 4.5 and 4.10, angels can appear in different forms, they may appear as a man (cf. Genesis 18:2, 22; 19:1, 5; Daniel 10:18) or a woman (Zechariah 5:9), or sexless or bi-sexual. Therefore, it is not correct to say that all angels are absolutely males or females or sexless.

9.3.2.2 Angels are spiritual beings therefore they do not have physical bodies to perform sex

Is it true that angels cannot participate in sexual activities? Some Bible scholars think that it is difficult to believe that after angels rebelled against God and were cast from heaven, they acquired the capacity for human reproduction. After man fell, he experienced no essential biological transformation; the only change was represented by the introduction of pain and difficulty. However, this objection presupposes more about angelic abilities than we know.

Although some angels do not have physical bodies, the fallen angels (i.e. demons) may possess a human body (i.e. demon-possession) in order to carry out sexual activities. In addition, some angels have often revealed themselves in bodily form (Genesis 18:1-19:28; Luke 1:26; John 20:12; Hebrews 13:2). They can wash (Genesis 19:2), eat (Genesis 19:3) and sleep (Genesis 19:4). In addition, if the Holy Spirit (i.e. without physical body) can cause the virgin Mary to born a baby (i.e. the Lord Jesus Christ), then it is possible that evil spirits may also cause women to conceive babies.

When we find angels described in the book of Genesis, it is clear that they can assume a human-like form, and that their sex is masculine. The writer to the Hebrews mentions that angels can be entertained without man's knowing it (Hebrews 13:2). Surely angels must be convincingly like men. The homosexual men of Sodom were very capable of judging sexuality. They were attracted by the "male" angels who came to destroy the city (cf. Genesis 19:1ff, especially verse 5).

A solution seems to consist in recognizing that the children were true human children of truly human fathers and mothers, but that all were possessed and controlled by evil spirits. That is, these fallen angelic "sons of God" accomplished their purposes by something equivalent to demon possession, indwelling the bodies of human men, and then also taking (or "possessing") the bodies of the women as well. The men whose bodies they possessed were evidently thereby made so attractive to the careless and rebellious women of the age that they could take over and use any of the women they chose. The seductive beauty of the women, probably enhanced by various artificial cosmetics and allurements developed by that time, was itself sufficient to induce men to constant obsession with sex, assuring a maximum rapidity of multiplication of the population. Thus, the "sons of God" controlled not only the men whose bodies they had acquired for their own exploitation, but also the women they took to themselves in this way, and then all the children they bore.

9.3.2.3 Angels were not previously mentioned in the first five chapters of Genesis

Angels were not mentioned in the first five chapters in Genesis; to introduce them in such a narrative and in connection with such a strange, unprecedented union is unnatural and foreign to the text. I would like to reply that although angels were not previously mentioned in Genesis, it should not be viewed as a decisive evidence to reject this interpretation. 

9.3.2.4 Why is man punished by the Flood for the wickedness of angels?

A formidable problem is that judgment in Genesis 6:6ff. fell upon men alone. Why is man punished by the Flood for the wickedness of angels? Since the sons of God were the real initiators of the evil that was judged, surely they were human rather than angelic. I would like to reply that both wicked angels and sinful men were justly punished by God.

Only Noah and his family could be called righteous at the time of the flood (Genesis 6:8-9), therefore it is right to punish the sinful men by Flood (Genesis 6:12-13). In addition, those fallen angels involved in the extraordinary unnatural sexual sin were confined permanently in tartarus awaiting the great judgment of the lake of fire with Satan their leader (Matthew 25:41; 2 Peter 2:4; Jude 6; Revelation 20:10). Those fallen angels are probably "the spirit in prison which once were disobedient when the longsuffering of God waited in the days of Noah" (1 Peter 3:19-20), to whom Christ went in the Spirit after His death to proclaim His ultimate victory over their evil purposes.

9.3.2.5 The idea of a union between angels and humans is grotesque, partaking of the mythological and magical

One's first reaction to this passage (and the standard interpretation of the liberals) is to think of the fairy tales of antiquity, the legends of ogres and dragons, and the myths of the gods consorting with men - and then to dismiss the entire story as legend and superstition. I would like to reply that the whole Bible recorded a lot of  miracles and supernatural events, therefore we should not solely base on this objection to dismiss this interpretation. 

9.3.3 Conclusion

After examining all the evidences and problems of this interpretation, I conclude that the identity of the "sons of God" in Genesis 6:1-4 should mean "fallen angels." I believe that it is the best interpretation.

Different Interpretations of the Identity of the "Sons of God" in Genesis 6:1-4

10. THE ROLE OF ANGELS IN MEDIEVAL JEWISH THOUGHT (OPTIONAL SECTION)

(Note: I would like to draw the attention of my readers that all materials given in this section is purely for your information, as it is not originated from the Holy Bible, therefore it should not be dogmatically held.)

10.1 Fallen Angels Who Had Sex with Human Women in Genesis 6

The pseudepigraphical book of Jubilees gives these names for eleven fallen angels who were supposed to have had sex with human women in Genesis 6. Each was supposed to have taught human beings some art or skill that corrupted our race.

Eleven Fallen Angels Who had Sex with Human Women in Genesis 6

The game of naming angels is an ancient one. Many names for angels are found in Jewish religious writings of the first two centuries before Christ, including the Apocrypha. In fact, A Dictionary of Angels (1994) contains 331 pages of angels identified and named in sources from Christian, Jewish and other traditions - names arranged in order from A to Z. Obviously, all of that goes far beyond Scripture's revelation of the unseen realm.

10.2 Orders of Angels in the Heavenly Hierarchy

Here are three of the many rankings of angels found in Christian writings, Jewish and Islamic writings provide other rankings.

Orders of Angels in the Heavenly Hierarchy

10.2.1 Seraphim

Seraphim, the highest order, the six-winged ones, surround the throne of God, singing ceaselessly, "Holy, Holy, Holy." They are angels of love, light and fire.

10.2.2 Cherubim

Cherubim are the guardians of the fixed stars, keepers of the celestial records, bestowers of knowledge. In the Talmud cherubim are equated with the order of wheels, also called ophanim. Chief rulers are Ophaniel, Rikbiel, Zophiel, and, before his fall, Satan.

10.2.3 Thrones

Thrones bring God's justice to us. They are sometimes called "wheels" and in the Jewish Kabbalah, "chariots" or the "merkaba." The occult book, the Zohar, ranks wheels above seraphim, but other sources place them on the same level as cherubim, the whole thing being confused. The ruling prince is Oriphiel or Zabkiel or Zaphiel.

10.2.4 Dominions

Dominions regulate angelic duties. Through them the majesty of God is manifested. They hold an orb or scepter as an emblem of authority, and, in Hebraic lore, the chief of this order is named Hashael or Zadkiel.

10.2.5 Virtues

Virtues work miracles on earth. They bestow grace and valor.

10.2.6 Powers

Powers stop the efforts of demons to overthrow the world - or they preside over demons, or perhaps (according to the apostle Paul) they are themselves evil.  Ertosi, Sammael, or Camael (depending on the source) is the chief of the Powers.

10.2.7 Principalities

Principalities are protectors of religion. Nisroc, in Milton, is "of principalities the prime," and others, according to various sources, are named Requel, Anael, and Cerviel.

10.2.8 Archangels and Angels

Archangels and angels are guardians of people and all physical things. The apocryphal Book of Enoch names Michael, Gabriel, Raphael, and Uriel as the four principal angels who were privileged to stand around the throne of God (Enoch 9:1; 40:9). It also numbers the following seven angels as archangels (Enoch 20:1-7; cf. Tobit 12:15):

1. Michael;

2. Gabriel;

3. Raphael;

4. Uriel;

5. Raguel;

6. Zariel; and

7. Remiel.

The above information (Sections 10.2.1 to 10.2.8) is originated from Sophy Burnham, A Book of Angels, 1990.

11. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Basic Theology, Chapters 17 to 21, ChariotVictor Publishing, 1986, by Charles Caldwell Ryrie.

2. Lectures in Systematic Theology, Chapters XIII to XIV, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.

3. Angels: Elect & Evil, Chapters 1 to 10, Moody Press, 1995 Edition, by C. Fred Dickason.

4. Every Good and Evil Angel in the Bible, Thomas Nelson Publishers, 1997 Edition, by Larry Richards.

5. The Genesis Record, A Scientific and Devotional Commentary on the Book of Beginnings, pp. 164-175, Grand Rapids, Baker House, 26th Printing, 1994, by Morris M. Henry.

6. Paradise to Prision, Studies in Genesis, pp. 109-115, Grace Theological Seminary, Sheffield Publishing Company, 1998 Re-issued, by John J. Davis.

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