ANGELOPEDIA

Introduction

The fact that God has created a realm of personal beings other than

mankind is a fitting topic for systematic theological studies for it

naturally broadens our understanding of God, of what He is doing, and how

He works in the universe.

We are not to think that man is the highest form of created being. As

the distance between man and the lower forms of life is filled with

beings of various grades, so it is possible that between man and God

there exist creatures of higher than human intelligence and power.

Indeed, the existence of lesser deities in all heathen mythologies

presumes the existence of a higher order of beings between God and man,

superior to man and inferior to God. This possibility is turned into

certainty by the express and explicit teaching of the Scriptures. It

would be sad indeed if we should allow ourselves to be such victims of

sense perception and so materialistic that we should refuse to believe

in an order of spiritual beings simply because they were beyond our

sight and touch.1

The study of angels or the doctrine of angelology is one of the ten major

categories of theology developed in many systematic theological works. The

tendency, however, has been to neglect it. As Ryrie writes,

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. Even Calvin was cautious in discussing this

subject (Institutes, I, xiv, 3).2

Though the doctrine of angels holds an important place in the Word of God,

it is often viewed as a difficult subject because, while there is abundant

mention of angels in the Bible, the nature of this revelation is without

the same kind of explicit description we often find with other subjects

developed in the Bible:

Every reference to angels is incidental to some other topic. They are

not treated in themselves. God’s revelation never aims at informing us

regarding the nature of angels. When they are mentioned, it is always in

order to inform us further about God, what he does, and how he does it.

Since details about angels are not significant for that purpose, they

tend to be omitted.3

While many details about angels are omitted, it is important to keep in

mind three important elements about the biblical revelation God has given

us about angels.

(1) The mention of angels is inclusive in Scripture. In the NASB

translation these celestial beings are referred to 196 times, 103 times in

the Old Testament and 93 times in the New Testament.

(2) Further, these many references are scattered throughout the Bible

being found in at least 34 books from the very earliest books (whether Job

or Genesis) to the last book of the Bible (Revelation).

(3) Finally, there are numerous references to angels by the Lord Jesus,

who is declared to be the Creator of all things, which includes the

angelic beings. Paul wrote, "For by Him all things were created, both in

the heavens and on earth, visible and invisible, whether thrones or

dominions or rulers or authorities (a reference to angels)—all things have

been created by Him and for Him."

So while the mention of angels may seem incidental to some other subject

contextually, it is an important element of divine revelation and should

not be neglected, especially in view of the present craze and many

misconceptions about angels. It is out of this extended body of Scripture,

therefore, that the doctrine of angels, as presented in this study, will

be developed. The objective is to make the Bible our authority rather than

the speculations of men or their experiences or what may sound logical to

people.

Though theologians have been cautious in their study of angels, in recent

years we have been bombarded by what could easily be called Angelmania. In

"Kindred Spirit" Dr. Kenneth Gangel has written an article on the

widespread discussion and fascination with angels even by the secular

world which he entitled, Angelmania Gangel writes,

In his 1990 book Angels: An Endangered Species, Malcolm Godwin estimates

that over the last 30 years one in every ten pop songs mentions an

angel. But that was just romantic fun.

Now our culture takes angels seriously, if not accurately. In the last

two years Time, Newsweek, Ladies’ Home Journal, Redbook, and a host of

other popular magazines have carried articles about angels. In mid-1994,

ABC aired a two-hour, prime time special titled "Angels: the Mysterious

Messengers." In Newsweek’s November 28, 1994 issue an article titled "In

Search of the Sacred" observed that "20% of Americans have had a

revelation from God in the last year, and 13% have seen or sensed the

presence of an angel" (p. 54).

Newsweek is right; modern society, so seemingly secular and hopelessly

materialistic, desperately searches for some spiritual and supernatural

meaning. If angels can provide it, then angels it will be. Certainly

they are more cheerful and brighter than our long-standing infatuation

with movies about demons and evil spirits, along with endless Dracula

revivals

The bookstores abound with books on angels and many claim encounters with

angels. One of the major networks has a popular program entitled "Touched

By An Angel." Certainly, this is just a story to entertain, but it does

illustrate our fascination with this topic. In addition, it illustrates

the very poor grasp of what the Bible really teaches about angels and

about God. By these comments I do not mean to discount all the so-called

encounters with angels that we occasionally read or hear about. Why?

Because, as will be discussed in more detail later, angels are servants of

God, described by the author of Hebrews as, "ministering spirits, sent out

to render service for the sake of those who will inherit salvation." See

also Psalm 91:11 and Matthew 4:11. So certainly, due to the inspired and

inerrant character of Scripture, we can trust completely in the Bible’s

teaching on angels and, "with a perhaps lesser degree of certainty,

consider the personal accounts of reputable Christians."6

There is an important question that needs to be asked. Why all the

fascination of our culture with angels? First, there is always a bent in

man for the miraculous or supernatural, for that which lifts him out of

the mundane and pain of life, even if for a moment, but there is more to

this issue. The interest in angels is due in part to pendulum swings of

society. In the past, society had swung from the gross mystical

speculations of the middle ages to the rationalism of the late 1800s and

early 1900s. Now, due in part to the failure of rationalism and

materialism to give answers and meaning to life, the emptiness of man’s

heart along with the futility of his pursuits has given rise to his

interest in the mystical, in the supernatural, and in the spiritual. The

tragedy is that our culture continues to pursue this independently of

God’s revelation, the Bible. The pendulum has swung back to mysticism as

it is seen so prominently in the New Age movement, the occult, and in the

cults. So belief in Satan, demons, and angels is more and more common

place today and used as a substitute for a relationship with God through

Christ. This predisposition is not because people are believing the Bible,

but because of the rise of occult phenomena and the futility of life

without God (see Eph. 2:12 and 4:17-19).

A Simple Definition

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 Terms Used of Angels

General Terms

Angel

Though other words are used for these spiritual beings, the primary word

used in the Bible is angel. Three other terms undoubtedly referring to

angels are seraphim (Isa. 6:2), cherubim (Ezek. 10:1-3), and ministering

spirits, which is perhaps more of a description than a name (Heb. 1:13).

More will be said on this later when dealing with the classification of

angels.

The Hebrew word for angel is mal`ach, and the Greek word is angelos. Both

words mean "messenger" and describe one who executes the purpose and will

of the one whom they serve. The context must determine if a human

messenger is in view, or one of the celestial beings called "angels," or

if it is being used of the second Person of the Trinity as will be

discussed below. The holy angels are messengers of God, serving Him and

doing His bidding. The fallen angels serve Satan, the god of this world

(aiwn, "age") (2 Cor. 4:4).

Illustrations of uses that do not refer to celestial beings:

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

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

(3) For an impersonal agent, Paul’s thorn in the flesh described as "a

messenger of Satan" (2 Cor. 12:7).

(4) For the messengers of the seven churches (Rev. 2-3). It is also used

in connection with the seven churches of Asia, "To the angel of the church

in …" Some take this to mean a special messenger or delegation to the

church as a teaching elder, others take it to refer to a guardian angel.

Thus, the term angelos is not only a generic term, pertaining to a special

order of beings (i.e., angels), but it is also descriptive and expressive

of their office and service. So when we read the word "angel" we should

think of it in this way.

Holy Ones

The unfallen angels are also spoken of as "holy ones" (Ps. 89:5, 7). The

reason is twofold. First, being the creation of a holy God, they were

created perfect without any flaw or sin. Second, they are called holy

because of their purpose. They were "set apart" by God and for God as His

servants and as attendants to His holiness (cf. Isa. 6).

Host

"Host" is the Hebrew tsaba, "army, armies, hosts." It is a military term

and carries the idea of warfare. Angels are referred to as the "host,"

which calls our attention to two ideas. First, it is used to describe

God’s angels as the "armies of heaven" who serve in the army of God

engaged in spiritual warfare (Ps. 89:6, 8; 1 Sam. 1:11; 17:45). Second, it

calls our attention to angels as a multitude of heavenly beings who

surround and serve God as seen in the phrase "Lord of hosts" (Isa. 31:4).

In addition, tsaba sometimes includes the host of heavenly bodies, the

stars of the universe.

Sons of God

In their holy state, unfallen angels are called "sons of God" in the sense

that they were brought into existence by the creation of God (Job 1:6;

38:7). Though they are never spoken of as created in the image of God,

they may also be called "sons of God" because they possess personality

like God. This will be demonstrated later in this study. This term is also

used in Genesis 6:2 which tells us the "sons of God" took wives from among

the "daughters of men." Some scholars understand "the sons of God" of

Genesis 6:2 to refer to the sons of the godly line of Seth and the

"daughters of men" to refer to the ungodly line of the Cainites. Others,

in keeping with the use of "sons of God" in Job, believe the term refers

to fallen angels who mated with the daughters of men to produce an

extremely wicked and powerful progeny that led to the extreme wickedness

of Noah’s day. Most who hold to this latter view find further support in 2

Peter 2:4-6 and Jude 6-7.7 Still others believe they refer to despots,

powerful rulers. Ross writes:

The incident is one of hubris, the proud overstepping of bounds. Here it

applies to "the sons of God," a lusty, powerful lot striving for fame

and fertility. They were probably powerful rulers who were controlled

(indwelt) by fallen angels. It may be that fallen angels left their

habitation and inhabited bodies of human despots and warriors, the

mighty ones of the earth.8

The Angel of the Lord

The second difficulty concerns the identity of "the angel of the Lord" as

it is used in the Old Testament. A careful study of the many passages

using this term suggests that this is no ordinary angel, but a Theophany,

or better, a Christophany, a preincarnate appearance of Christ. The angel

is identified as God, speaks as God, and claims to exercise the

prerogatives of God. Still, in some passages He distinguishes Himself from

Yahweh (Gen. 16:7-14; 21:17-18; 22:11-18; 31:11-13, Ex. 3:2; Judg. 2:1-4;

5:23; 6:11-22; 13:3-22; 2 Sam. 24:16; Zech. 1:12; 3:1; 12:8). That the

Angel of the Lord is a Christophany is suggested by the fact a clear

reference to "the Angel of the Lord" ceases after the incarnation.

References to an angel of the Lord in Luke 1:11; and 2:8 and Acts 5:19

lack the Greek article which would suggest an ordinary angel.

The Origin, Nature, and Number of Angels

Angels Are Created Beings

The Fact of Their Creation

That angels are created beings and not the spirits of departed or

glorified human beings is brought out in Psalm 148. There the Psalmist

calls on all in the celestial heavens, including the angels, to praise

God. The reason given is, "For He commanded and they were created" (Ps.

148:1-5). The angels as well as the celestial heavens are declared to be

created by God.

Since God is Spirit (John 4:24) it is natural to assume that there are

created beings who more closely resemble God than do the mundane

creatures who combine both the material and immaterial. There is a

material kingdom, an animal kingdom, and a human kingdom; So it may be

assumed, there is an angelic or spirit kingdom. However, Angelology

rests not upon reason or supposition, but upon revelation.9

The Time of Their Creation

Though the exact time of their creation is never stated, we know they were

created before the creation of the world. From the book of Job we are told

that they were present when the earth was created (Job 38:4-7) so their

creation was prior to the creation of the earth as described in Genesis

one.

The Agent of Their Creation

Scripture specifically states that Christ, as the one who created all

things, is the creator of angels (cf. John 1:1-3 with Col. 1:16).

The Son’s Creation includes "all" things in heaven and on earth, visible

and invisible. These indicate the entire universe, both material and

immaterial. A highly organized hierarchy of angelic beings is referred

to with the word "thrones" (qronoi), "powers" (kuriothtes), "rulers"

(arcai), and "authorities" (exousiai). This not only indicates a highly

organized dominion in the spirit world of angels, but shows that Paul

was writing to refute an incipient form of Gnosticism that promoted the

this, Paul demonstrates superiority and rightful place of worship as

supreme (cf. Eph. 1:21; 3:10; 6:12; Phil. 2:9-10; Col. 2:10, 15).10

The Nature and Number of Their Creation

The angels were created simultaneously as a host or a company. God created

man and the animal kingdom in pairs with the responsibility and ability to

procreate. Angels, however, were created simultaneously as a company, a

countless host of myriads (Col. 1:16; Neh. 9:6). This is suggested by the

fact they are not subject to death or any form of extinction and they do

not propagate or multiply themselves as with humans. Hebrews 9:27 says, "…

it is appointed for men to die once and after this comes judgment." While

fallen angels will be judged in the future and permanently confined to the

lake of fire (Matt. 25:41; 1 Cor. 6:4; 2 Pet. 2:4; Jude 6), there is never

any mention of the death of angels (see Luke 20:36). Nevertheless, they

are an innumerable host created before the creation of the earth (cf. Job

38:7; Neh. 9:6; Ps. 148:2, 5; Heb. 12:22; Dan. 7:10; Matt. 26:53; Rev.

5:11; with Matt. 22:28-30; Luke 20:20-36).

Angels Are Spirit Beings

Their Abode

Statements like, "the angels which are in heaven" (Mark 13:32) and "an

angel from heaven" suggest that angels have fixed abodes or centers for

their activities. However, due to the ministry and abilities given to them

in the service of God, they have access to the entire universe. They are

described as serving in heaven and on earth (cf. Isa. 6:1f; Dan. 9:21;

Rev. 7:2; 10:1).

Though fallen angels seem to have an abode other than heaven itself, no

specific location is given except that Satan will be bound in the

"Abyss" for the thousand years after the Second Coming before he is

released (Rev. 20:3). Likewise the plague which seems to be demonic is

spoken of as coming from the Abyss (9:1-30). Fallen angels also have a

king who is referred to as "the angel of the Abyss" (vs. 11). The

destiny of fallen angels is the lake of fire (Matt. 25:41). The holy

angels will dwell in the new heavens and new earth described in

Revelation 21-22.11

The reference to "the Abyss" brings up another important element regarding

the abode of the fallen angels. Ryrie writes:

The Scriptures clearly indicate two groups of fallen angels, one

consisting of those who have some freedom to carry out Satan’s plans,

and the other who are confined. Of those who are confined, some are

temporarily so, while others are permanently confined in Tartarus (2

Peter 2:4 and Jude 6). The Greeks thought of Tartarus as a place of

punishment lower than hades. Those temporarily confined are in the abyss

(Luke 8:31; Rev. 9:1-3, 11), some apparently consigned there to await

final judgment while others will be loosed to be active on the earth

(vv. 1-3, 11, 14; 16:14).12 (emphasis mine)

Jude also speaks of an abode for angels:

Jude 1:6 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.

While the meaning of this passage is debated, it does show us that angels

not only have a domain or area of authority assigned to them, but a

dwelling place.

The most likely reference here is to the angels ("sons of God," cf. Gen.

6:4; Job 1:6; 2:1) who came to earth and mingled with women. This

interpretation is expounded in the pseudepigraphical Book of Enoch (7,

9.8, 10.11; 12.4), from which Jude quotes in v. 14, and is common in the

intertestamental literature and the early church fathers (e.g., Justin

Apology 2.5). These angels "did not keep their positions of authority"

(ten heauton archen). The use of the word arche for "rule," "dominion,"

or "sphere" is uncommon but appears to be so intended here (cf. BAG, p.

112). The implication is that God assigned angels stipulated

responsibilities (arche, "dominion") and a set place (oiketerion). But

because of their rebellion, God has kept or reserved (tetereken perfect

tense) these fallen angels in darkness and in eternal chains awaiting

final judgment. Apparently some fallen angels are in bondage while

others are unbound and active among mankind as demons.13

Their Immaterialness

Though at times they have revealed themselves in the form of human bodies

(angelophanies) as in Genesis 18:3, they are described as "spirits" in

Hebrews 1:14. This suggests they do not have material bodies as humans do.

This is further supported by the fact they do not function as human beings

in terms of marriage and procreation (Mark 12:25) nor are they subject to

death (Luke 20:36).

Mankind, including our incarnate Lord, is "lower than the angels" (Heb.

2:7). Angels are not subject to the limitations of man, especially since

they are incapable of death (Luke 20:36). Angels have greater wisdom

than man (2 Sam. 14:20), yet it is limited (Matt. 24:36). Angels have

greater power than man (Matt. 28:2; Acts 5:19; 2 Pet. 2:11), yet they

are limited in power (Dan. 10:13).

Angels, however, have limitations compared to man, particularly in

future relationships. Angels are not created in the image of God,

therefore, they do not share man’s glorious destiny of redemption in

Christ. At the consummation of the age, redeemed man will be exalted

above angels (1 Cor. 6:3).14

Millard Erickson writes:

That angels are spirits may also be inferred from the following

considerations:

Demons (fallen angels) are described as spirits

(Matt. 8:16; 12:45; Luke

7:21; 8:2; 11:26; Acts 19:12; Rev. 16:14).

We are told that our struggle is not against "flesh and blood, but

against the principalities, against the powers, against the world rulers

of this present darkness, against the spiritual hosts of wickedness in

heavenly places" (Eph. 6:12).

Paul, in Colossians 1:16, seems to identify the heavenly forces as

invisible.

That angels are spirits seems to follow (although not necessarily from

Jesus’ assertions that angels do not marry (Matt. 22:30) and do not die

(Luke 20:36).15

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