Angelology

The Angels

A. The Nature of Angels

According to Scripture, long before the creation of man God created an innumerable company of beings described as angels. Like men, they have personality and are capable of great intelligence and moral responsibility. The word “anger means messenger and, while referring to a special class of beings, the term is sometimes employed of others who are messengers — such as the angels of the seven churches of Asia (Rev. 2 — 3 ) who seem to be men (Rev. 1:20; 2:1,8,12,18; 3:1, 7,14) – and the term is sometimes used of ordinary human messengers (Luke 7:24; James 2:25). The term is also used of the spirits of men who have died (Matt. 18:10; Acts 12:15), but when so used it should not be concluded that angels are departed spirits of men or that men at death become angels. It is rather that the term “messenger” is a general term. In like manner the term “angel” is used of the Angel of Jehovah, referring to appearances of Christ in the Old Testament in the form of an angel and as a messenger from God to men (Gen. 16:1-13); 21:17-19; 22:11- 16). When not used in reference to men or God Himself, the term is used of a distinct order of beings who, like man, have moral responsibility and who are servants of God in the moral sphere. Like man, angels continue forever and are distinct from all other created beings. They form a prominent part of God’s program for the ages and are mentioned over a hundred times in the Old Testament and even more frequently in the New Testament. Angels apparently were all created simultaneously and were innumerable in number (Heb. 2:22; Rev. 5:11). They have all the essential elements of personality including intelligence, moral will, and sensibility or emotion and, accordingly, are able to render intelligent worship of God (Ps. 148:2). They are also held responsible for the quality of their service and their moral choices. Their natures do not include bodies unless they are bodies of a spiritual order (1 Cor. 15:44), although they may be seen at times in bodies and appear as men (Matt. 28:3; Rev. 15:6; 18:1). They do not experience increase in number through birth nor do they experience physical death or cessation of existence. Thus, while they are similar to man in personality, they differ from man in many important particulars.

B. The Unfallen Angels

Angels generally fall into two major classifications: (1) the unfalien angels, (2) the fallen angels. The first classification are those who have remained holy throughout their existence and thus accordingly are called “holy angels” (Matt. 25:31). In Scripture, generally, when angels are referred to, the unfallen angels are in view. By contrast, fallen angels are those who have not maintained their holiness. Unfallen angels fall into special classes, and certain individuals are mentioned. 1. Michael the archangel is the head of all the holy angels and his name means “who is like unto God” (Dan. 10:21; 12:1; 1 Thess. 4:16; Jude 9; Rev. 12:7-10). 2. Gabriel is one of the principal messengers of God, his name meaning “hero of God.” He was entrusted with important messages such as those delivered to Daniel (Dan. 8:16; 9:21), the message to Zacharias (Luke 1:18-19), and the message to the Virgin Mary (Luke 1:26-38). 3. Most angels are not given individual names but are described as elect angels (1 Tim. 5:21). This introduces the interesting thought that like saved men who are declared to be chosen or elected, the holy angels likewise were divinely appointed. 4. The expressions “principalities* and “powers” seem to be used of all angels whether fallen or unfallen (Luke 21:26; Rom. 8:38; Eph. 1:21; 3:10; Col. 1:16; 2:10,15; 1 Pet. 3:22). There is unceasing warfare between the holy angels and the fallen angels for control of men in history. 5. Some angels are designated “cherubims,” living creatures who defend God’s holiness from any defilement of sin (Gen. 3:24; Exod. 25:18,20; Ezek. 1:1-18). Satan, the head of fallen angels, was originally created holy for this purpose also (Ezek. 28:14). Angelic figures in the form of cherubim were made of gold overlooking the mercy seat of the ark and the Holy of Holies in both the Tabernacle and the Temple. 6. Seraphim are mentioned only once in the Bible — in Isaiah 6:2-7. They are described as having three pairs of wings, apparently have the function of praising God and being God’s messengers to earth, and are especially concerned with the holiness of God. 7. The term “angel of Jehovah* is found frequently in the Old Testament to refer to appearances of Christ in the form of an angel. The title belongs only to God and is used in connection with the divine manifestations in the earth, and therefore it is in no way to be included in the angelic hosts (Gen. 18:1 — 19:29; 22:11,12; 31:11-13; 32:24-32; 48:15,16; Josh. 5:13-15; Judg. 13:19-22; 2 Kings 19:35; 1 Chron. 21:12-30; Ps. 34:7). The strongest contrast between Christ, who is the Angel of Jehovah, and the angelic beings is presented in Hebrews 1:4-14.

C. The Fallen Angels

In contrast with the unfallen angels, an innumerable company of angels is described as fallen from their first estate. Led by Satan, who originally was a holy angel, an innumerable company of angels defected, rebelled against God, and became sinful in their nature and work. The fallen angels have been divided into two classes: (1) those who are free, and (2) those who are bound. Of the fallen angels, Satan alone is given particular mention in Scripture. It is probable that when Satan fell (John 8:44) he drew after him a multitude of lesser beings. Of these, some are reserved in chains unto judgment (1 Cor. 6:3; 2 Pet. 2:4; Jude 6) ; the remainder are free and are the demons, or devils, to whom reference is constantly made throughout the New Testament (Mark 5:9,15; Luke 8:30; 1 Tim. 4:1) . They are Satan’s servants in all his undertakings and share his doom (Matt. 25:41; Rev. 20:10).

D. The Ministry of Holy Angels

Most of the references to angels in Scripture refer to their ministries, which cover a wide field of achievement. Primarily they are given to worshiping God and, according to Revelation 4:8, at least some of them “rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.” Frequent other allusions to this are found in Scripture (Ps. 103:20; Isa. 6:3). In general, the ministry of unfallen angels extended to many different forms of service for God. 1. They were present at creation (Job 38:7), at the giving of the law (Acts 7:53; Gal. 3:19; Heb. 2:2; Rev. 22:16), at the birth of Christ (Luke 2:13), at His temptation (Matt. 4:11), in the garden (Luke 22:43), at the Resurrection (Matt. 28:2), at the Ascension (Acts 1:10), and they will yet appear at the second coming of Christ (Matt. 24:31; 25:31; 2 Thess. 1:7). 2. The angels are ministering spirits sent forth to minister to those who shall be heirs of salvation (Heb. 1:14; Ps. 34:7; 91:11). Though we have been given no communication or fellowship with the angels, yet we should recognize the fact of their ministry, which is constant and effective. 3. The angels are spectators and witnesses of the things of earth (Ps. 103:20; Luke 12:8,9; 15:10; 1 Cor. 11:10; 1 Tim. 3:16; 1 Pet. 1:12; Rev. 14:10). 4. Lazarus was carried by the angels to Abraham’s bosom (Luke 16:22). 5. In addition to their ministries in history, angels are seen as included in the company descending from heaven to earth at the second coming and are also seen in the eternal state in the New Jerusalem (Heb. 12:22-24; Rev. 19:14; 21:12). Apparently the holy angels will be judged and rewarded at the end of the millennium and the introduction of the eternal estate at the same time that fallen angels are judged and cast into the lake of fire. 6. The ministry of angels throughout Scripture is an important doctrine and essential to understanding Gods providential and sovereign direction of His creation throughout history.

Source: Lewis Chafer & John Walvoord, Major Bible Themes, (Grand Rapids, Mich.: Zondervan Pub. House, 1974), 151-155.