We will again look at the Scriptural witness to ascertain how Scripture (1) teaches about the work of angels in the realm of man; and, (2) describes the relationship which exists between the Christian and the angels.
1.0. Angels in the Realm of Men:
The Protecting Ministry Of The Angels To Believers
To begin, we need to bring to mind the authority and power of God - the all-knowing (omniscient), all-present (omnipresent), all-powerful (omnipotent), and all-sovereign God. Read the following passages and summarize what each tells us about God.
Daniel 4.35
Isaiah 41.1-4
Isaiah 46.9-11
Job 38,39
Jesus gives us a different view of his Father. God takes notice and provident care of those things which seem to us insignificant, those things we take for granted. Read Matthew 6.25-31. Read about the caring, loving, concerned, involved Father who is our God.
Job 38.41
Psalm 104.21
Matthew 10.29-30
Psalm 103.13
1.1. Circumstantial Protection
Nothing can happen that is independent of God’s awareness and ultimate permission. Of this fact Paul assures us when he states, “that in all things God works for the good of those who love him, who have been called according to his purpose.”[2]
Angels are the agents of God’s care for man. They are actively engaged in protecting us from ‘accidents’ and harm wished upon us by Satan and his angels. The angels jealously carry out the will of God and protect us from all that would thwart God’s plans. Read Psalm 91 and note the joy and security of the Psalmist.
St. Bernard, in a commentary on Psalm 91, points out an important function of the angels. They will protect us. “… ‘He has charged his angels …’ An extraordinary condescension and truly a great proof of [God’s] love. Who has been charged? Why [this special ministry]? …Let us consider the event carefully, brothers. Let us imprint it in our minds … The angels obey God. He has charged his angels to guard you wherever you go. They do not hesitate to carry you in their hands. The Lord has ordered the angels, His angels. For your sake, He has commanded those exalted and glorious beings, those who are close to Him and joined to Him in truth. But who are you …? What has He commanded for your sake? That they guard you.”[3]
All of this is not meant to imply that you will never have problems, for “in this world you will have trouble.”[4] Jesus has told us so. But the trouble will not have touched you with out having first passed through the hands of God our Father. And neither will you be confronted with circumstances that have escaped the angel’s notice. Theologians have often spoke of the guardian angels which are assigned to each believer (but especially children). This guardianship may begin in infancy, even at birth. Jesus speaks about children in this way in Matthew 18:10.
That hardships are a part of the life of the Christian is one of the great mysteries of life. To survive them, people need a higher form of aid, assistance that simply can’t be found in the human realm. Ultimately, Jesus shows Himself to be the all-surpassing guardian of our lives. Having taken human form, Jesus brings us the grace of God so that we might personally experience God’s closeness. Such grace empowers us to be God’s holy people, to live in, yet above and apart from the things of this world. Jesus conquered everything that separated us from the Father. He stands in direct relationship with every single believer, helping him and accompanying him.
Subsequent to Christ’s ascension, the believer encounters the presence of God in the church. Baptism imparts God’s grace individually to the believer. It is Baptism which joins us to the church. How could the angels, who are the so closely associated with all the works of God, be any less a part in this work? For as baptized believers we have been recreated, we are God's work. enjoin
1.2. Physical Protection
It is not hard to imagine that our bodies are more frequently in trouble than we are aware. But whether or not we are consciously facing physical harm, the angels are aware of every difficult, dangerous, or trying situation. Explore how God protects us physically with the protecting ministry of angels in two accounts of Scripture. The three men in the fiery furnace — Daniel 3, and Daniel in the lion’s den — Daniel 6.
Explore other examples of physical protection given in Scripture: Hagar and her son, Ishmael, are protected from dying of thirst in the wilderness;[5] Lot’s family is saved from destruction and divine wrath by two angelic messengers who lead them out of the city;[6] Elisha is shielded from the assault of the king of Arman;[7] an angel delivers Peter from the hands of a government official who would do him harm;[8] Paul and his companions are preserved from death in a shipwreck;[9] even Jesus receives the protection of the angels when in the wilderness they attend Him.[10]
1.3. Spiritual Protection
Christians are not exempt from attacks instigated by Satan and his demonic forces. However, we are empowered to successfully battle these foes. James writes, “Resist the devil, and he will flee from you.”[11] The word translated here as ‘resist’ gives the idea of ‘holding fast.’ The Christian then, can resist Satan by boldly proclaiming the reality of Christ and His love in his life. No one can defeat the devil by their own power. Jesus sends His angels to help us stand firm and defeat demonic foes. Through trust in the Lord’s protection on our behalf, we can command the Devil’s departure from our life.
Paul very clearly calls our life here on earth, and in time as we know it, “the domain of darkness.”[12] Reading in Ephesians 6.12, depicts that which we struggle against.
(Eph. 6:12) For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
(13) Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.
Paul cautions Christians against seeing this struggle in mere human or temporal terms. Verse 12 speaks of that struggle. More specifically, Paul is portraying us as a wrestler (hJ pavlh; i.e., “For our wrestling is not against flesh and blood alone …”). In verse 13, Paul exhorts us to “put on the full armor of God” as the only defense by which we can prevail,
When one wrestles, he comes to grips with “flesh and blood;” he comes to grips with his antagonist. Wrestling is only a game, a human game. In this game the wrestler only throws his opponent, he does not set out to kill him as in war. Paul says that we are not participating in mere a hand-to-hand struggle as with a human opponent. But rather, we face a tremendous army comprised of all evil forces of the supernatural world.
Paul show us four flanks of the satanic army against which we struggle:
the rulers;
the authorities;
the powers of this dark world;
the spiritual forces of evil in the heavenly realms.
Every demon has his rule, a domain in which he exercises his 'authority.’ In Ephesians 1.21, Paul identifies them by name. They are, “the world tyrants of this darkness” (Lenski); more significantly, Paul terms them “the spiritual forces of the wickedness in the heavenly places.” In addition to the abstract designations, Paul also identifies them concretely with personal names and titles.
In verse 13, Paul writes that you are to stand your ground “... Stand firm.” In the context of the verse, it is not a picture of a massive invasion into domain of evil, but of the individual soldier withstanding an onslaught. How then are we to withstand the spiritual forces of Satan as they hurl themselves against us? Paul lists in verses 14-18 the tools given to us by God to wage this warfare. But that is not all. There can be no doubt that angels honor our faithful efforts and work on our behalf toward victory. Every true believer in Christ should be encouraged and strengthened by what David writes in Psalm 34: “The angel of the LORD encamps around those who fear him, and he delivers them.”[13]
Angels are interested spectators, and mark well all we do, for “we have been made a spectacle to the whole universe, to angels as well as to men.”[14] Angels are watching; they mark our path. They superintend the events of our lives and protect the interests of the Lord our God, always working to promote His plans to bring about His highest will for us. God has assigned angelic powers to watch over us.
1.4. Angels - How They Differ From Man
In our discussion of the attributes of angels, it needs to be recognized that frequently Scripture uses the grammatical structure called the ‘privative’ to define the nature of these heavenly beings. A privative is essentially using a positive quality or description in a negative/limiting way, for example: ‘The sky is not as blue as it was on Tuesday’, or ‘Those arriving now will not be as comfortable as those who were seated earlier.’
In this section, we will see how the Bible further defines angels as over and against its descriptions of man.
1.4.1. Angels will be lower than man in redemption
The Bible tells us that God has made man “a little lower than the angels.”[15] Yet it also says angels are “ministering spirits sent forth to minister to them who shall be heirs of salvation.”[16] To understand this, we need to remember that the author of Hebrews is talking about both Jesus and man in these passages. Jesus did “stoop” when He became man; and as a man, He was a little lower than the angels in His humanity — although without losing in any sense His divine nature. But the passage also speaks about men other than Jesus. God has made man head over all creatures of our earthly world, but with respect to his body and his place here on earth man is lower than the angels who can transcend the earthly domain.
God commands angels to help men since they will be made higher than the angels at the resurrection, so says Jesus in Luke 20: 36. God will alter the temporary lower position of man when the kingdom of God has come in its fullness.
1.4.2. Angels are not heirs of God
Only the Christian is spoken of in all of Scripture as being adopted by God, given the position of honored sons and heirs with Christ.[17] This adoption is a fruit of the obedience of Christ to the will of the Father. He did it to restore us, to rescue us from sin. As the angels have not sinned, they do not know Christ Jesus as their Savior. The holy angels have never lost their original glory and spiritual relationship with God. This assures them of their exalted position in the royal order of God’s creation. But as they are not heirs to God, they must stand aside on the last day when the church on earth becomes the church victorious in eternity. In Hebrews 2.9, we read that Jesus identifies Himself with fallen man by His incarnation. In verse 16, we are informed that His work of salvation is for man alone.
1.4.3. Angels are witnesses of, not participants in, salvation
Scripture tells us that heaven rejoices over the repentance of even one sinner.[18] When a person accepts God’s gift of eternal life through Jesus Christ, the angels must surely set all the bells of heaven to ringing with their rejoicing before the throne of the Lamb of God.
Although the angels are aware of God’s love and salvation, they have not personally experienced it. As glorious as the heavenly host must be, the church holds a higher sphere. The is as a result of God’s love — the love which moved Him to give his only begotten Son. So angels, as great as they are, cannot testify to salvation the same way as those who have experienced it. This means that throughout eternity we alone, as glorified believers, will give our personal witness to the salvation God achieved for us by grace, and which we have received through faith in Jesus Christ.
1.4.4. Angels cannot experience the indwelling God
God seals the believer with the gift of the Holy Spirit when he comes to accept Christ as his Savior. Since the angels have never fallen and therefore need no salvation, they have not received the indwelling Spirit of God. Angels do not need the ministry of the Holy Spirit the way believers do. Angels already enjoy the authority endowed upon them by virtue of their creation and continued obedience to God.
Furthermore, redeemed man is not yet glorified. Once God has declared us just He embarks on a process of making us inwardly holy while we live here, outside of eternity. At death, He will make us perfect. In the meantime, the Holy Spirit begins His special ministry as part of God’s saving plan — a ministry the angels cannot perform. Sent by the Father and the Son, the Holy Spirit abides in our hearts. There He guides and directs our lives, conforming our lives to the image of God by making them holy like Christ’s. Angels cannot provide this sanctifying power.
2.0 The Angels In The Heavenly Realm:
Who Are The Angels?
When Scripture speaks of the population of heaven, it often uses two distinct terms, “holy ones” and “angels”. After careful study, it becomes evident that while all angels are God’s holy ones, all holy ones not are “angels”; in just the same way as all generals are soldiers, but all soldiers are not generals. ‘Angel’ (from the Greek word a[nggelo") means ‘messenger’ — ‘one who is sent.’ Not all of God’s holy ones are ‘sent ones.’ Look at one ‘job description’ in Revelation 4.1-9; also, the description of the cherubim of Ezekiel. These holy ones, also called cherubim, seem to have one purpose - to attend the throne of God.
To understand the distinction that Scripture makes at times, look at the following instances where Scripture uses the term “holy ones.” They are: Deuteronomy 33.2, 33.3; Job 5.1, 15.15; Psalm 89.5, 89.7; Isaiah 13.3; Daniel 4.17; Zechariah 14.5; 1Thessalonians 3.13; Jude 14. As you look at these passages, notice how inclusive the term is. By the time the writers of the New Testament began to set pen to parchment, ‘angel’ had taken on a very homogenous nature. All the shades of meaning from the Old Testament were built into the single concept of ‘angel’. By the time of the New Testament, and still today, ‘angel’ is used for all the attendants of God’s heavenly court.
2.1 Angels Are Beings
Speculation about the nature of angels has been going on since ancient times. There is a vast body of writing about angels both Judeo-Christian as well as pagan. Most of the images we can readily think of as ‘angelic,’ come from the Renaissance and Victorian periods. These are strongly influenced by a common secular pagan notion of angels. Today it would be hard to find anyone who doubts that there is a “spiritual” dimension to reality. Yet, it is also a reality that the largest part of that “spiritual awareness” is dominated by the occult and mysticism - domains of the Devil and his evil spirits.
Through revelation in the Bible, God has chosen to tell us a great deal about his holy ones, the angels. Theologians have readily recognized this and have included angelology (the systematic teaching of the Biblical witness on angels) as part of every important systematic work. Sadly, in modern times, the study of the ‘good’ angels has been greatly eclipsed by the attention given the Devil and all his demons.
2.2. Angels Are Created Beings
Angels belong to a unique dimension of creation. Man, limited to the natural order, can scarcely comprehend it fully. The angels are not glorified saints in heaven. They are not fairies, or nymph-like weirdoes. They are not aunts, uncles, mothers, fathers or children, earning their wings in ‘Clarence fashion’ (Frank Capra’s It’s A Wonderful Life ). Neither are they the last link in some mystical or spiritual evolutionary chain[19], nor are they simply beautiful celestial beings with graceful wings and bowed heads. Instead, the Bible tells us that they were created as a separate classification of beings for the purpose of serving Jesus Christ in His management of the universe.
The Bible states that the angels, like man, were created by God. “In the beginning God created the heavens and the earth.”[20] Speculation of the creation of angels has occupied theologians for centuries. When we exclude man’s speculation, we have to admit that the biblical account of the creation of angels is unsatisfactory testimony. All that we can be sure of is that at one point, the angels did not exist. Indeed, there was no created reality, there was only the Father, the Son and the Holy Spirit. Paul put it clearly when he said, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.”[21] Notice the two underlined prepositions, they hold the key to understanding angelic creation. Angels were created both "by" and “for” Jesus Christ. They belong to Him; He is their commander-in-chief. (This is not to say that the Father or the Holy Spirit cannot give the angels their orders, but Scripture attests to only one Person of the Trinity, Jesus, who does this.[22]) The creative Word was, “before all things, and in him all things hold together.”[23] Even the angels would cease to exist if Jesus would chose to no longer sustain them with His power.
2.3. Attributes Of The Angels
Can we determine the angelic attributes and powers from the information that Scripture provides us? Scripture tells us much about the qualities, attributes, and powers of angels while giving no suggestion that the holy ones are baby-like, anthropomorphic, feminine in character, or possessing wings. These are merely concepts which have kept greeting card manufacturers and traditional sacred artists in business. In fact, apart from the winged cherubim and seraphim, these notions are simply artistic renderings.
2.3.1. Angels are pure spirit.
Angels have no physical form, they are not of flesh and blood. There are times when the angels take on a visible form to aid in their contacts with the human race. Whenever Scripture portrays an angel in contact with humans, the angel is described as having the appearance of a man. Read Genesis 18.1-2 and Genesis 19.1-5 as two examples of Scripture’s description of angels. In fact, when angels are visible, they are so strongly associated with normal human form and appearance that the writer of Hebrews states that they can even be entertained as just another stranger, “without [anyone] knowing it.”[24]
Scripture also portrays angelic visitations as stunning occurrences. In most instances when appearing visibly, angels are so glorious and impressively beautiful as to stun and amaze those who witness their presence. Read again the magnificent account of the resurrection in Matthew 28. Matthew describes the angel who rolled the stone away from Christ's tomb as dressed in a white garment which shone like a flash of brilliant lightening. Notice the effect the angel had on those who witnessed him: the tomb-keepers shook and became as dead men.
When God allowed His messengers to appear visibly in the course of their ministry, Abraham, Lot, Jacob, Daniel. and others, had no problem recognizing them. For an example, look to Genesis 32.1-2 to see the instant recognition given the holy ones of God. The Bible indicates, however that angels are most often invisible to human eyes.
Can animals perceive the angel? Reacquaint yourself with the story of Balaam and his donkey in Numbers 22.20-34. When the prophet beat the animal for balking in its path, God gave the donkey the power of speech and opened Balaam’s eyes to see what the donkey had seen all along — the angel who would have slain Balaam had he tried to pass. The donkey was able to see the angel who had been invisible to Balaam.
2.3.2. Angels are not all-knowing.
Angels have a more excellent knowledge than does humankind. In 2 Samuel, King David is said to be “wise, according to the wisdom of an angel of God, to know all the things that are in the earth.”[25] While angels posses knowledge that men do not have, we can be sure that they are not omniscient. They do not know everything. Prior to the actual redemptive acts of Jesus — his birth, his life as a man, his death, and his resurrection, angels sought in vain to unravel the mystery.[26] Angels are still increasing in their knowledge.[27] Read Mark 13.32 where Jesus testified to the limited knowledge and the lack of fore-knowledge, of the angels. Speaking of His second coming, He said, “But of that day and that hour no one knows, not even the angels in heaven.”
2.3.3. The strength of angels.
The strength and power of God’s angels is spoken of widely in the Bible. In 2 Thessalonians 1.7, Paul refers to the “mighty angels of God.” From Peter we hear, “angels who are greater in might and power [than men] do not bring a reviling judgment against them before the Lord.”[28] It took only one angel to destroy the first born of Egypt, and one to shut the lion’s mouth for Daniel. David writes of the angels that they, "excel in strength.”[29] It took only one to role away the heavy stone of Jesus’ grave, and Michael alone throws down the Dragon in chains on the last day. The angelic figures in the New Testament reach supreme heights, all the way to that mighty angel who comes down from heaven in Revelation 10: “He was robed in a cloud with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. … He planted his right foot on the sea and his left foot on the land, and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke.”[30]
2.3.4. The heavenly host does not increase or decrease.
Angels are not mortal; they are part of God’s eternal creation. Luke tells us that the angels will not know death.[31] Luke also tells us that in the new age yet to come, we will be like the angels in heaven in that we will not marry, hence there will be no procreation in heaven. From this we can ascertain that the number of angels is static, that it has not changed since God created the heavenly host. Even Lucifer, and those who chose to follow him, will not know temporal death. They will be bound and cast down from the presence of God forever. This is without a doubt spiritual death, for what can exist apart from the presence of God.
2.4. Angels In The Heavenly Courts
“The heavens proclaim the glory of God; and the firmament proclaims the work of his hands.”[32] There are different kinds of glory. Creatures give glory to God in as much as they recognize the works of God in creation. The “heavens,” being made up of the countless numbers of angels, sing his glory in a different way from the stars, the immense galaxies, or our souls here on earth. The angels, like the saints in paradise, see the glory praised by their song.
As much as we may try, we fall short of comprehending the glories of God’s heaven. Yet we need such a notion if we are to have any concept of the principle office of the angels. The angels form a joyful assembly.[33] For it is certainly their primary role to sing the glory of God. Their contemplation of “the fullness from which all beauty is derived”[34] is a joyful act for these beings whose love knows its object. The angels continually behold the source of their existence, while we and all creation long to be in the presence of our Creator. The Psalmist can conceive no greater praise than that of those who now behold the face of God:
Ascribe to the LORD, O mighty ones,
ascribe to the LORD glory and strength.
Ascribe to the LORD the glory due his name;
worship the LORD in the splendor of his holiness.
The voice of the LORD twists the oaks
and strips the forests bare.
And in his temple all cry, “Glory!” [35]
Praise him, all his angels,
praise him, all his heavenly hosts.[36]
Praise the LORD.
Praise God in his sanctuary;
praise him in his mighty heavens.[37]
Isaiah shows us his awesome picture of heaven, depicting the endless liturgy of the Seraphim who hover above the throne of God, chanting back and forth “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory.”[38] John also beheld the glory that is paradise, and portrays for us the ecstasy of the angels:
Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. In a loud voice they sang:
“Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honor and glory and praise!”
Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing:
“To him who sits on the throne and to the Lamb
be praise and honor and glory
and power,
for ever and ever!”
The four living creatures said, “Amen,” and the elders fell down and worshipped.[39]
Another function of the office of ‘angel’ is participant in the court of heaven. The legal terminology of Scripture in this regard pictures God holding court — the ultimate Judge allowing his angels, as His attendants, to express their feelings. Micaiah writes of his heavenly vision:
I saw the LORD sitting on his throne with all the host of heaven standing around him on his right and on his left. And the LORD said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’ One suggested this, and another that. Finally, a spirit came forward, stood before the LORD and said, ‘I will entice him.’ ‘By what means?’ the LORD asked. ‘I will go out and be a lying spirit in the mouths of all his prophets,’ he said. ‘You will succeed in enticing him,’ said the LORD. ‘Go and do it.’[40]
This function of the angels in the court, or council, of heaven is never pictured by Scripture as a democracy. Scripture is clear on the position of the angels and the supremacy of the LORD. Read Psalm 89. Notice the position of God above the holy ones — His angelic attendants.
Is there any way in which we can derive from Scripture with certainty that there are ranks or classes of the heavenly host, or that there are holy ones who are never sent? No, there are too many examples where ‘angel’ appears as a general term for any number of members of the heavenly host. This means questions like: “Are cherubim angels, or holy ones?” are really impossible to answer from the witness of Scripture.
2.5. Angels - How They Differ From Jesus Christ
Instead of creating categories, let’s look at the Word to see how angels are seen in relation to Jesus Christ. The author of Hebrews, addressing an audience which is skeptical, of the authority of Jesus, draws this distinction clearly, as will be seen in the study below.
In the Old Testament angels frequently appeared to God’s people and Jewish Christians knew and respected the high position of these heavenly beings. The author tells us Jesus is eminently “superior” to the angels, using a word that is to appear again and again in Hebrews, thirteen times in all. In fact, Jesus the Savior was superior to anything and everything.
The author of Hebrews lets the Old Testament speak for itself to these Jewish Christians who, being well versed in the Old Testament Scripture, would readily accept its authority. In every chapter of his letter there is a least one quotation from the Old Testament — in chapter one, there a seven! Reading the questions posed by the author we marvel at the depth of the Old Testament.
Hebrews 1.5-6
For to which of the angels did God ever say,
"You are my Son;
today I have become your Father" ?
Or again,
"I will be his Father,
and he will be my Son" ?
And again, when God brings his firstborn into the world, he says,
"Let all God's angels worship him."
The Messiah was at the heart and center of the whole Old Testament Scripture. Skillfully, under the inspiration of the Holy Spirit and with the Holy Spirit as interpreter, the author shows how the Old Testament testified of Christ.
The first quotation is from Psalm 2. To prove his point that Christ Jesus has a name far greater than the angels, the author quotes verse seven of David’s psalm: “You are my Son; today I have become your Father.” The Father in heaven is quoted as speaking to his Son. From all eternity, Jesus is God’s Son, second person of the Trinity, true God with the Father and the Holy Ghost.
But the name “Son” is his, also, in a special sense. The angel Gabriel referred to it in Luke 1.32 when he told Mary of that child to be born of her, “He will be great and will be called the Son of the Most High.” In his incarnation, Jesus inherited the name “Son” also according to his human nature. The God-man Jesus is God’s own Son. On the banks of the Jordan, and on the Mount of Transfiguration, the Father said for all to hear, “You are my Son, whom I love.”
In the answer to the author’s question it becomes obvious that Jesus is uniquely the Son of God. Next follows 2 Samuel 7.14: “I will be his Father and he will be my Son." Spoken originally about Solomon, these words have the deeper meaning of pointing beyond Solomon to David’s greater Son - Jesus. Never was such divine sonship claimed for the angels.
Not only does our author look back, but he also looks ahead. God will again “bring his first born into the world” on that great day of judgment when Christ will surely stand out as “first-born.” Look at John’s preview of that scene in Revelation 5.11-13.
Hebr. 1:7-14
In speaking of the angels he says,
"He makes his angels winds, his servants flames of fire."
But about the Son he says,
"Your throne, O God, will last for ever and ever,
and righteousness will be the scepter of your kingdom.
You have loved righteousness and hated wickedness;
therefore God, your God, has set you above your companions by anointing you with the oil of joy."
He also says,
"In the beginning, O Lord, you laid the foundations of the earth,
and the heavens are the work of your hands.
They will perish, but you remain;
they will all wear out like a garment.
You will roll them up like a robe;
like a garment they will be changed.
But you remain the same,
and your years will never end."
To which of the angels did God ever say,
"Sit at my right hand
until I make your enemies a footstool for your feet" ?
Are not all angels ministering spirits
sent to serve those who will inherit salvation?
Superior in name, the Son is also superior in nature. Quoting Psalm 104.4, the author of Hebrews speaks of angels in their exalted position as God’s messengers. Fleet as the wind they carry God’s messages to some; ferocious as fire, they execute His judgment on others. Through the angel, Mary heard the message of God (Luke 1.26-38); through an angel King Herod felt God’s judgment (Acts 12.23). That is all the angels can be - messengers and servants under God’s complete control.
Now look at Psalm 45.6,7 and see the supremacy of the Son.
Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.
"O God.” Both the psalmist and the author of Hebrews calls the Son, “God,” whose throne will last for ever and ever. No mere messenger, but the eternal ruler of all, the perfect ruler whose scepter is righteousness. “Now anointed with the oil of joy,” a reference to the perfect bliss of being at God’s right hand, the ascended God-man rules in heaven.
There is still more. Look at the splendid sunsets, the splashing expanse of the ocean, the seemingly limitless stretch of star-studded sky. While glorious and magnificent, they are creations of an all-powerful God. The Son was there before anything existed. He laid foundations for all that was created. Creation will age and decay, the Creator is eternal and unchanging.
The author concludes with the telling words of Psalm 110.1. No angel has ever heard God say, “Sit at my right hand.” That position of power and glory is reserved for the Son. All His enemies lie helpless in the dust before Him: a footstool beneath His feet. All of history becomes His-story, which He writes in the eternal interest of His church.
And the angels? The best they can do is that for which they were created. They are to be “ministering spirits sent to serve those who will inherit salvation.” To carry out God’s will for the believer is their task and also their limit. Even the lowliest believers journeying through this life on earth can have angels in their service, but far better to have Him who is in every possible way “superior” to the angels. It is only the eternal Savior who declares, “Never will I leave you; never will I forsake you.”[41]
3.0. The Fallen Angels: Lucifer And The Demons
A distinguishing feature of the Bible is its faithfulness in recording the life and character of all beings, whether human or angelic, saintly or evil. Within the sacred volume we not only have the biography of man, but also the history of those beings who occupy the foremost rank of created intelligence. In the first part of this study we considered the doctrine of those created beings of heaven, the holy ones of God, those confirmed by God in their holy position.
The Bible also unveils the record of those angels who “left their first estate” and are still in a state of rebellion against their Creator. Sad though it is, there is within Scripture the account of those angelic rebels, outcasts from the favor of God and the bliss of heaven. Here within the Bible, their origin and original happiness, their sad decline, their evil influence upon men, their present destructive work, and their future terrible doom, are brought before us as themes for trembling interest and for solemn warning.
We will consider Satan and the demons as one unit because they were one in their rejection of God’s claim and have remained one since their deposition from heaven. It is their singular and diabolical purpose to thwart God’s benign actions on man’s behalf. Our Lord spoke of “the devil and his angels,”[42] thereby identifying them as one evil brood.
3.1. Satan’s Rise And Fall
It has been asked, “Where the devil did the devil come from?” God is the Creator of all things. Therefore, it was God who created Lucifer. There is no better way to give the account of his creation and his fall, and the disappointment of God, than to read God’s words recorded by Ezekiel.
3.1.1. Background to the text
Ezekiel speaks the word of God against the nation of Tyre in Ezekiel. 27, in Ezekiel. 28.1-10, he speaks judgment against the ruler of Tyre. In Ezekiel 28.11-19, the prophet speaks against the one who, according to various translations, is called “king,” or “prince.” The same title is used by the angel in Daniel 10.13. Clearly, the Lord, through His prophet, is speaking against the ‘prince’ of Tyre who is directing the affairs of one of the most diabolical nations on the earth at the time. The lament portrays this ‘prince’ as fallen-Lucifer, Satan himself. Now read Ezekiel 28.11-19.
3.1.2. Lucifer: The light bearer of the Lord of Hosts
God created Lucifer the highest of the order of the cherubim. The cherubim comprise that order of the angels which directly serve the throne of God. For a description of their position see Psalm 80.1, 99.1; and 1Samuel 37.16. Many regard this as the highest order, or rank in the angelic realm. The Lord identifies Lucifer as “the anointed cherub who covers.” Lucifer’s special position was to cover the throne of God. From that exalted position Lucifer, which means “Light-Bearer,” made himself a devil. By his own free act he lost his original supremacy and dignity and turned himself into a usurper, a fiend. Lucifer’s great wisdom, corrupted by pride, developed into craftiness and wickedness. The Light-Bearer through his folly became “The Prince of Darkness.”
3.1.3. The fall of Satan
As the anointed cherub, Lucifer covered God’s throne, that is, he guarded it. But instead of covering it he coveted it, and so Lucifer excluded himself from the ranks of the ‘holy ones.’ His sphere of activity had also included the mountain of God, or God’s special dwelling place. This may imply his original control of God’s original good and perfect creation. Our Lord referred to Satan as the god and prince of this world.[43] During the Temptation, he offered Jesus the kingdom of this world.[44] Were they his to give? Did he originally represent God in His creation? Does he now, by rebellion, hold the kingdom of this world? Explore these positions in Isaiah 14.12; Jeremiah 4.23-26; Luke 10.18; and 2Peter 3.4-8.
Scriptures declares plainly that Lucifer fell from his high and privileged position. His beauty caused his heart to be lifted up in pride. His own brightness brought about his corruption.[45] Additional information about Lucifer is given by Isaiah, chapter 14.12-14. Lucifer became Satan when he tried to make himself not only equal with God, but as one above God. Note the fivefold personal pronoun “I‘ in the text. The “I will” spirit is the spirit of rebellion. Lucifer exulted at the thought of being the center of power throughout the universe. Pride was his overthrow.[46] In Lucifer’s plan the creature would be over the Creator. Lucifer sinned against the divine sovereign of heaven as a result.[47]
3.1.4. Rebellion in heaven
The Apostle Paul understood and spoke of the war of rebellion in the heavens when he referred to the former Lucifer, now Satan, as “the prince of the powers of the air, the spirit that now works in the children of disobedience.”[48] He also says that in fighting the satanic forces of the kingdom of darkness we are struggling “against the powers of this dark world… the spiritual forces of evil in the heavenly realms.[49]
John tells us, “His tail swept a third of the stars out of the sky and flung them down to the earth.”[50] Leslie Miller, in his book, All About Angels, points out from Scriptural evidence that angels are sometimes referred to as ‘stars’. This reinforces the fact that before his fall, one of Lucifer’s titles was “Star of the Morning.” One third of heaven’s angelic host joined Lucifer in his rebellion against God and His works.[51]
3.2. Satan’s History And Character
The Bible offers no evidence that Satan was ever benevolent, good, loving, kind, gentle, admirable, or patient. Although still an angelic being, Satan has never manifested any of those angelic graces and qualities which characterize the holy angels. From the moment of his fall, Satan, along with his evil hosts, labored with superhuman power to destroy the beneficial work of God. Who and what Satan is can be gathered from Scripture’s references to him.
3.2.1. Concerning his reality
In opposition to some who deny that there is a real or personal source of evil in Christian theology, the Bible presents Satan as a real being. Explore his reality in 1Chronicles 21.1; Job 1.6-12, 2. 1-7; Psalm 109.6; Zechariah 3.1,2; 1Peter 5.8,9; and Revelation 12.7-12.
Christ dealt with Satan as a real being — see Matthew 4.1-11 and Luke 4.1-13; and waged war with him as a real person — read Luke 10.18,13: 16, also see Acts 10.38; 1John 3.8; Revelation 12.7-12, 13.1-4, and Revelation 20.1-10.
Personal singular pronouns are made of Satan’s name, and he is credited with personal statements. For examples of this read Job 1.6-12; Isaiah 14.12-14; Ezekiel 28.11-17; Zechariah 3.1; Matthew 4.1-10; and Jude 9.
3.2.2. Concerning his name
There are no less than thirty-five descriptions, names and titles given of Satan. Each of these are an indication his personality and what Lucifer became when he was deposed by God. Each designation carries its own significance. None of them are good. While some of Satan’s titles picture his authority, others depict his attitude. Still others depict the Devil’s actions. Satan's diabolical character is revealed in these various descriptions. Stephen D. Swihart’s informs us of these names and titles of Satan in his book, Angels in Heaven and Earth. His charts are reproduced in Appendix B: Concerning the Name of Satan, for further study.
3.3. The Work Of Satan
His diabolical activity against man and creation is designed to disrupt the redemptive purpose of God, and the peace of man. In the following discussions will define the spheres of Lucifer’s influence examine the role the Devil plays in the life of the believer. As we begin this study we are strengthened by God who has declared that He will not always tolerate the evil work of Satan.
3.3.1. …In heaven
One of the chief activities of Satan occurs before the throne of God. Here Satan earns his title of Devil. “Devil” comes from the Greek term diavbolo", the term which also gives us the English terms “diabolic” and “diabolical.” In the Greek, the title clearly identifies Satan as the one who “sets [others] in opposition,” “accuses,” and “gives false information.” John outlines the activity of Satan in Revelation 12.10 when he says: “Then I heard a loud voice in heaven say: "Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ. For the accuser of our brothers, who accuses them before our God day and night, has been hurled down.”
Day and night the Devil slanders Christians before our God. But for what reason, for what result? We may be inclined to believe that all he has to say are untruths. Satan is, after all, called the “Father of Lies,”[52] But Satan does not lie because he is unable to do otherwise. Satan lies when it pleases him and advances his evil purposes. He will use the truth if there is any hope that it will do the same. Keeping Job 1-2 in mind, let’s look at the scenario which scripture describes for us.
Satan appears before God and begins to run through the list names and makes his charges against them. , Those being charged are the people he wants to wrestle away from God, people reclaimed through baptism. Satan presents a list of Christian names. When Satan (the Prosecuting Attorney) appears before the throne of God (the Judge) with his detailed list of complaints against Christians, the court of heaven is convened. When we sin, one of the devil’s cohorts notes the offense and informs Satan himself. Satan takes great satisfaction in reporting the disobedience which is so prevalent among Jesus’ so-called faithful followers. The Devil hopes to inflict some trial in these believers lives just as he did in the case of Job.
When Satan’s charge is brought before the Father, He then turns to Jesus (the Defense[53]) for the response. If the accused has repented of his sins, Jesus responds that there is no record of sin against him.[54] The Father pronounces the believer innocent on account of the cleansing blood of His Son, and all accusations against the Christian are nullified.
If the accused Christian has not repented, and Satan brings his accusations before God, the one being charged is seen guilty of the charge. The truth convicts without defense. The just and righteous Father is compelled to render judgment against this sin. God seems to satisfy Satan’s appetite, for the moment, as a sentence of chastisement is rendered against the unrepentant Christian.[55] Why does God permit Satan to continue his devilish work? Why has Satan been allowed to continue his work against the believer and not bound with chains and cast into everlasting darkness as other demons have been?[56] Let’s look at some of the discernible reasons why God continues to suffer His saints to be tried by Satan's wiles and machinations.
One wise and holy end of Satan’s temptations is to try the believer. He tempts that he may deceive and destroy. But God permits him to tempt to try us. “Temptation is a touchstone to try what is in the heart” writes Dr. Herbert Lockyer.[57] Job’s sincerity was tried by temptation. Satan told God that Job was a hypocrite and only served Him for what Job could get out of it. God permitted Satan to tempt Job, but Job did not curse God to His face. Job remained holy and worshipped God. Temptations for Job were the touchstone of sincerity.[58]
Another purpose which God has in permitting Satan to tempt the believer is that his courage might be tried and strengthened. Satan’s darts may be most fiery, but our love, a reflection of God’s love in our life, is strong protection. Temptations met and triumphed results in the development of character and faith.[59]
Additionally, suffering under the temptations of the Devil produce fruits of faith for the believer. Some of these fruits are patience,[60] joy,[61] knowledge[62], and maturity.[63]
Then, too, God suffers His children to be tempted that they may be humble. For Paul, the thorn in the flesh - the messenger of Satan - was designed to prick the bladder of pride, which it did.[64]
Temptation is a teaching tool. In all our temptations we are encouraged and sustained by the fact that Christ was tempted in all the same points we are. We are the beloved of the Lord. Jesus sympathizes with us, lifts us up as we face Satan in our wilderness,[65] and preserves us as the apple of His eye.[66]
Finally, it the temptations which we have encountered which enable us to comfort others and to speak words of strength, hope, and compassion to those who are weary and beaten down through Satan’s confrontations. From our failures we can warn others of the stumbling blocks erected for the Christian by Satan. From our victories, we are able to succor those beset by the stratagems of the Devil.[67]
3.3.2. …In this world
Scripture (and experience) offer abundant evidence that there is a vast number of evil spirits who, like their devilish leader, are free to roam the heavenly places and over the earth. With the devil they too fell into condemnation through pride, and since then they have been the adversaries of both God and man. These are the demons prominent in heathen mythology, and referred to by the Psalmist who wrote, “The gods of the heathen are demons.”[68] Paul, writing to the Corinthians, speaks of Gentiles as sacrificing “to demons and not to God.”[69]
The word ‘demon’ (daivmon) is used only in Matthew 8.31. Yet, daimovnion, ‘demonic,’ and the implied evil, pervades Scripture from Genesis to Revelation. While ‘devil,’ is used of Satan, its meaning of ‘adversary,’ ‘false accuser,’ ‘one who throws down,’ ‘a slanderer;’ is used of all evil spirits (as well as of men who are false accusers and slanderers).[70] Other designations used by the Biblical writers for the demons, or devils, are ‘familiar spirits,’ ‘unclean spirits,’ ‘evil spirits,’ ‘seducing spirits.’[71] The Bible emphatically states that traffic with the demon spirits is forbidden.[72]
As to the nature of the demons, Scripture makes it plain that they are intelligent and wise ‘angelic’ beings[73] — powerful but not almighty,[74] evil spirits without corporeal substance,[75] inhuman yet seeking human possession,[76] having knowledge but not omniscience,[77] having faith[78] and feelings,[79] having wills, emotions and desires,[80] and having their own doctrine.[81] In the great tribulation of the last days, miraculous powers will be theirs.[82] The demons are fierce and wrathful.[83]
3.3.3. …And in the sky
Satan and his demonic hosts are boldly opposed to God’s plans. That means Satan must also be in constant confrontation with God’s angelic hosts. Satan’s war with God is not so much a direct combat situation as it is an indirect one. The devil utilizes a great variety of weapons in attacking both the angels and people.
When Daniel prayed for insight so that he might understand the revelation God had given to him, Daniel’s request was answered in heaven immediately. But Daniel had to wait for twenty-one days before he personally received God’s reply. Why the delay? Because God’s angel was prevented by Satan’s army from getting through any sooner.[84]
Moses was informed by the Lord that he would not see the Promised Land. Moses’ ministry would only take the tiny nation of Israel to the doorway of Canaan. So Moses died in the wilderness. After his death, the archangel Michael had to dispute “with the devil about the body of Moses.”[85]
Another illustration comes to us, not from the past, but from the future. In the vision granted John by the Holy Spirit, we are told of a time when Satan and all of his assistants will engage in the hottest battle ever experienced by angelic hosts of God. The actual period of this hostility will occur prior to Christ’s second coming.[86] At that time Satan’s world will be greatly shaken. Not a single member of Satan’s army will escape the crushing defeat.
Once cast out of the heavenly realms, Satan will work on the earth with haste and great anger. He knows that it only a matter of time before his oppressors will follow him here. Satan will confront men swiftly and bitterly for a short time. The godly legions of heaven will round up these evil spirits and cast them into the abyss.[87]
During the first resurrection, the “thousand year reign of Christ,” Satan and his doomed followers are imprisoned. For a short time following, John tells us, “Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth …to gather them for battle.”[88] But Satan’s offensive assault is doomed from the start. Again, they will be captured by God’s angels. This time they will be sentenced to spend “forever and ever” tormented in a lake of burning sulfur[89].
Satan and his monstrous host fear God whom they rebelled against.[90] They are cognizant of their deserved eternal fate. Doomed themselves, they desire to take as much of mankind with them to eternal hell as they can. Billy Graham writes:
We live in a perpetual battlefield -the great War of the Ages continues to rage. The lines of battle press in ever more tightly about God’s own people. The wars among nations on earth are merely popgun affairs compared to the fierceness of battle in the spiritual conflict is waged around us incessantly an unremittingly. Where the Lord works, Satan’s forces hinder; where angel beings carry out their divine directions, the devils rage. All this comes about because the powers of darkness press their counterattack to recapture the ground held for the glory of God.[91]
3.4. Overcoming Satan:
Our Response As Christians
From the same pericope of Scripture that tells us of Satan’s accusations against believers before the throne of God, we learn of the believer’s threefold defense against him.[92] John writes that they overcame the devil by:
1. the blood of the Lamb
2. the word of their testimony
3. not loving their lives so much as to shrink from death.
The first of these three items has already been discussed. By confessing our sins, and having them removed by the blood of Jesus shed upon the cross. Our Lord stands before the throne of God and declares us innocent. Living a life grounded in repentance is our defense against the wiles of Satan.
The second piece of artillery which we can effectively launch against Satan is the verbal confession of Jesus not only as Savior, but as our Lord. Some believers prefer to be “silent witnesses.” But the Bible knows no such disciples (see Jn 12.42-43). The victory of Christ in a believer’s life is always best seen among those who testify openly and unashamedly.
The third weapon we can use against the Devil is self-denial. The more we are involved in securing the well-being of others, the less opportunity exists for Satan to be able to tackle and cripple us. Those Christians who have learned to practice their Christian-love fervently have also found a way of overcoming Satan.
Simply stated, the best defense against Satan is a strong offense with Jesus Christ! Satan is now a defeated foe. Calvary was his Waterloo. Therefore, it is our solemn responsibility to constantly claim victory on the grounds of Jesus’ victory secured on the cross. By faith we appropriate all which Christ secured for us when He destroyed the works of the devil. We follow Him in the train of His triumph. Last of all, let it never be forgotten that Satan cannot exceed the limits set before him by God.[93] When God says to Satan, “No further!” then he must stay his attacks. God knows how much of Satan’s assault we can bear, and stands close at hand to deliver us.
Our only resource against these hosts of wickedness are watchfulness, prayer, and appropriation of the victory of Christ won for us through his life, death, resurrection and glorious reign at the right hand of His Father. Abundant provision has been made for us. By the grace and power of Christ we are invincible.[94]
4.0 Conclusions
Why study angels? Are they really important? Francis Pieper categorizes the doctrine of the angels as “non-fundamental doctrine.” Many have used such categories to limit or neglect certain avenues of study. That is not Pieper’s intent. Pieper makes this clear when he writes:
But the Christian faith should concern itself also with these non-fundamental doctrines. The knowledge of them serves faith, inasmuch as …the doctrine of angels sheds additional light upon the goodness of God, causing faith to sing anew of the goodness and grace of Him who made the angels ‘ministering spirits, sent forth to minister for them who shall be heirs of salvation’ (Heb 1.14). Faith certainly profits by the articuli non-fundamentales. …Furthermore, the denial of non-fundamental doctrines endangers faith. It involves the denial of the divine authority of Scripture. One who knows that the doctrine concerning the angels and their work is taught by Scripture and still refuses to believe in angels, is certainly rejecting the authority of Scripture. …Though we know that these articles are not fundamental, says Baier, ‘we must be at the same time on our guard lest by embracing and teaching error we rashly sin against the divine revelation and against God Himself’ (Compendium I, 65).[95]
Martin Chemnitz writes, “The consideration [of the usefulness of and value of the doctrine of the angels] is profitable for several reasons.
1. for doctrine, namely to show what great dignity has been added to our nature, since it was assumed by the Son of God, These holy and pure spirits minister to us who, even the purest of us, are constantly polluted in our unrighteousness. Yet nowhere does Christ call the angels His brothers.
2. It is also profitable to teach that things are going well in the church, the state, and the home when we are preserved from danger, and do not conclude that this has happened either by accident or by our own prudence …admitting that God has commanded His good angel to protect us.
3. It is profitable for our comfort …when we consider the craftiness, the power and the thousand tricks of the devil…
4. Thus because the craftiness and power of the devils are greater and on the other hand the blessing and protection of the good angels are great also, we must fervently pray that God’s holy angel be with us and then that Satan find no occasion to go against us.
[1] Psalm 91.
[2] Rom. 8:28.
[3] St. Bernard, as quoted by Landislaus Boros, Angels and Men, trans. John Maxwell (New York, NY: The Seabury Press), p. 49.
[4] Jn 16.33.
[5] Ge 21.8-21.
[6] Ge 19.1-29.
[7] 2 Ki 6.8-23.
[8] Ac 12.5-11.
[9] Ac 27.9-44.
[10] Mk 1.12-13.
[11] Js 4.7.
[12] Col 1.13.
[13] Ps. 34.7.
[14] 1Co 4.9.
[15] Heb 2. 5-7.
[16] Heb 1.13, 14.
[17] Ro 8. 17; Eph. 1. 3-6.
[18] Lk 15.10.
[19] An example of this philosophy can be seen in the prose of Paul Gauguin
LOOK UP THE BIBLIOGRAPHIC MATERIAL FOR THIS CITATIION
[20] Ge 1.1.
[21] Col 1.16.
[22] Mt 18.10 may be the only possible exception.
[23] Col 1.17.
[24] Heb 13.12.
[25] 2Sa 14. 20.
[26] 1Pe 1.12.
[27] Eph 3.10-11.
[28] 2Ptr. 2.11.
[29] Ps. 103.20.
[30] Rev 10.1-4.
[31] Lk 20.35-36.
[32] Ps 18.1; LXX.
[33] Heb 12.22-3.
[34] Dionysis.
[35] Ps 29.1, 2, 9.
[36] Ps 148.2.
[37] Ps. 150.1.
[38] Isa 6.3.
[39] Rev 5.13-14.
[40] 1Ki 22.19-24.
[41] Hebrews 13.5.
[42] Mat 25.41.
[43] Jn 12.31, 14.30, 16.11.
[44] Mat 4.
[45] Eze 28.11-17, above; 1Ti 3.6.
[46] Pr 16.18.
[47] Isa 14.13,14; 2Th 2.4,9.
[48] Eph 2.2.
[49] Eph 6.12.
[50] Re 12.4.
[51] Mat 9.34, 25.41.
[52] Jn 8.44.
[53] 1Jo 2.1.
[54] 1Jn 1.7; Rev 12.10-11.
[55] Heb 12.
[56] Jude 6.
[57] Herbert Lockyer, All the Doctrines of the Bible (© 1964, Zondervan Books).
[58] Job 1.11,20-22.
[59] Js 1.12; 1Pe 1.7-10, 5: 8,9; 2Pe 14-9; Jude 20-24.
[60] Ps 30.5, 126.6.
[61] Ps 30.5, 126.6.
[62] Ps 94.12.
[63] 1Pe 5.10.
[64] 2Co 2.11.
[65] Heb 2.18, 4.15.
[66] Zec 2.8.
[67] 2Co 2.11.
[68] Ps 96.5.
[69] 1Co 10.20.
[70] Mat 9.34, 12.24; Jn 6.70; 1Ti 3.11; 2Ti 3.3 Tit 2.3.
[71] Lev 20.6; Mk 1.27; Lk 7.21; 1Ti 4.1.
[72] Lev 19.35, 20.6; Dt 18.10-13.
[73] 1Ki 22.22-24; Acts 16.16.
[74] Mk 5.1-18.
[75] Mat 12.43-45.
[76] Mat 10.7; Mk 16.17.
[77] Mat 8.29; Lk 4.41; Acts 19.15.
[78] Jas 2.19.
[79] Mat 8.29; Mkk 5.7.
[80] Mat 8.28-31, 12.43-45; Acts 8.7.
[81] 1Ti 4.1.
[82] Rev 16.13-16.
[83] Mat 8.28; Rev 12.12.
[84] Da 10.
[85] Jude 9.
[86] Rev 12.
[87] Rev 12.13-17, 20.1-6.
[88] Rev 20.7-8.
[89] Rev 20.9,10.
[90] Jas 2.19.
[91] Billy Grahm, Angels: God’s Secret Agents (Dallas: Word Publishing, 1994), p. 59.
[92] Rev 12.10-11.
[93] Job 2.5.
[94] Eph 6.10-18; 1Jn 5.18.
[95] Francis Pieper, Christian Dogmatics (St. Louis, MO: CPH, 1950), pp. 38, 39.
[96] Martin Chemnitz, Loci Theologici, Vol. 1 (St. Louis, MO: CPH, 1989), p. 178.
