The Nature and Rank of Angels
Angels are a supernatural order of heavenly beings separately created by God before the creation of the world (cf. Job 38:6–7) and called spirits (Heb 1:4, 14). Though without bodily organism, they have been permitted often to appear in the form of man (Gen 19:1, 5,15; Acts 1:11). Scripture describes them as personal beings, higher than mankind (Ps 8:4–5) and not mere personifications. Nor are they glorified human beings (I Cor 6:3; Heb 1:14). They possess more than human knowledge but still are not omniscient (II Sam 14:20; 19:27; Mt 24:36; 1 Pet 1:12). They are stronger than men but are not omnipotent (Ps 103:20; II Pet 2:11; II Thess 1:7). Nor are they omnipresent (Dan 10:12–14). At times they are enabled to perform miracles (Gen 19:10–11). The NT reveals that there are great multitudes of angels in heaven (Mt 26:53; Heb 12:22; Rev 5:11).
Individual angels have different endowments and ranks (see Cherubim; Seraphim), and are highly organized (Rom 8:38; Eph 1:21; 3:10; Col 1:16). Two of the more important angels are Gabriel (Dan 8:16; 9:21; Lk 1:19, 26) and Michael the archangel (Dan 10:13, 21; 12:1; Jude 9; Rev 12:7). Satan was one of the cherubim and was called “the anointed cherub that covereth” (Ezk 28:14). Thus he was one of the highest as well as most gifted of the heavenly host (Ezk 28:13–15) until he fell. See Satan.
The Ministry of Angels
The work of angels is varied. Their chief role in the NT is that of divine messengers or spokesmen. An angel spoke to Zacharias (Lk 1:11–20), to Mary (Lk 1:26–38), to Joseph (Mt 1:20–24; 2:13, 19), to the shepherds (Lk 2:9–15), to Cornelius (Acts 10:3, 7,22), to Paul (Acts 27:23), to John in Revelation. Angels proclaim divine judgments throughout Revelation.
The holy angels stand in God’s presence and worship Him (Mt 18:10; Heb 1:6; Rev 5:11–12). They minister to the saints (Heb 1:14) through giving assistance, protection and deliverance (Gen 19:11; Ps 91:11; Dan 3:28; 6:22; Acts 5:19); guide them (Acts 8:26; 12:7–10); at times give encouragement (Dan 9:21; Acts 27:23–24); interpret God’s will (Dan 7:16; 10:5, 11; Zech 1:9ff.), and carry it out with regard to both individuals and nations (Gen 19:12–16; II Sam 24:16). In this capacity the angels of God are often called “guardian angels,” one being assigned to watch over each believer and to represent him in heaven (Acts 12:15; Ps 34:7; Mt 18:10). The six men of Ezk 9:1–7 were apparently divine executioners. Angels carried the beggar Lazarus to Abraham’s bosom (Lk 16:22). They are used of God to punish His enemies (II Kgs 19:35; Acts 12:23) and punish even His own (II Sam 24:16 See Watchers. ). One of their great privileges is to show the features of heaven to the redeemed (Rev 21:9–22:6), over whose conversion they have rejoiced (Lk 15:10).
Angels had a large part in the life of Christ, appearing both before and at His birth (Mt 1:20; Lk 1:30; 2:9, 13), and to strengthen Him after His temptation (Mt 4:11) and in the garden of Gethsemane (Lk 22:43). One rolled away the stone at His resurrection (Mt 28:2–7), and two appeared and confirmed His return at the ascension (Acts 1:11). He could have called upon His Father for 12 legions of angels to deliver Him from His enemies (Mt 26:52).
Fallen Angels
The evil angels, of whom Satan is the prince (Jn 12:31; 14:30; Eph 2:2; cf. 6:12), oppose the good (Dan 10:13), hinder man’s welfare at times by acquiring control from God over the forces of nature (Job 1:12–19) and disease (Job 2:4–7; cf. Lk 13:16; Acts 10:38). They tempt man to sin (Gen 3:1–7; Mt 4:3; Jn 13:27; I Pet 5:8) and spread false doctrine (I Kgs 22:21–23; II Cor 11:13–14; II Thess 2:2; I Tim 4:1). However, their freedom to tempt and test man is subject to the permissive will of God (Job 1:12; 2:6).
While they still have their abode in heaven, and have access at times to the very throne of God (Job 1:6), they will be cast out by Michael and his angels into the earth just prior to the Great Tribulation (Rev 12:7–9), and finally be consigned to the lake of fire and brimstone “prepared for the devil and his angels” (Mt 25:41).
Angels as separately created beings do not marry nor give in marriage (Mt 22:30; Lk 20:36). In contrast, men are all part of the human race and descended from the first pair, Adam and Eve. God, therefore, cannot deal with the angels through a representative, and thus fallen angels cannot be redeemed through a federal head like man (e.g., “in Adam” and “in Christ,” (Rom 5:12ff.; I Cor 15:22).
Upon what basis did God, then, separate the holy angels (Mt 25:31; Mk 8:38) from those that sinned (II Pet 2:4; cf. Jude 6)? Upon that of their obedience, love and loyalty to Him. Those who followed Lucifer in his rebellion against God (Isa 14:12–17; Ezk 28:12–19) thereby sinned and fell. Some of these were put in everlasting chains (Jude 6), but the others are still free and active and called demons. Those angels that continued steadfast in love, loyalty and obedience were confirmed in a character of righteousness. Thus angels could either sin or remain sinless till they were fully tested and confirmed in righteousness.
Since God is unchangeable, we learn from this that Adam and Eve likewise could have either loved God, remained loyal to Him, and obeyed Him and been confirmed in righteousness; or rebelled and sinned, as they did, and be lost. The great difference between the fallen angels and man is that while man can be saved through a representative substitute, namely, Christ, by taking Him as Saviour and coming under His federal headship, the fallen angels cannot. Christ would have to die once for each separate lost angel to save any of them.
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