Difference between revisions of "Angel"

<p> <strong> [[Angel]] </strong> </p> <p> 1. Old [[Testament]] . That in the OT the existence of angels is taken for granted, and that therefore no account of their origin is given, is to be explained by the fact that belief in them is based upon an earlier Animism, * [Note: This view is supported by the various names in the OT for angels, and their varied functions (see below).] such as is common to all races in the pre-polytheistic stage of culture. The whole <em> material </em> for the development of [[Israelite]] angelology was at hand ready to be used. It must therefore not cause surprise if we find that in its earlier stages the differentiation between [[Jahweh]] and angels should be one of degree rather than of kind (see Angel of the Lord). This is clearly brought out in the earliest of the Biblical documents (J [Note: Jahwist.] ), <em> e.g. </em> in &nbsp; [[Genesis]] 18:1-33; here Jahweh is one of three who are represented as companions, Jahweh taking the leading position, though equal honour is shown to all; that the two men with Jahweh are angels is directly asserted in &nbsp; Genesis 19:1 , where we are told that they went to Sodom, after it had been said in &nbsp; Genesis 18:33 that Jahweh ‘went his way.’ Moreover, Jahweh’s original identity with an angel, according to the early [[Hebrew]] conception, is distinctly seen by comparing, for example, such a passage as &nbsp; Exodus 3:2 with &nbsp; Exodus 3:4; in the former it is the ‘angel of the Lord’ who appears in the burning bush, in the latter it is God; there is, furthermore, direct identification in &nbsp; Genesis 16:10; &nbsp; Genesis 16:13; &nbsp; Genesis 21:17 ff. In the earliest document in which angels are mentioned (J [Note: Jahwist.] ) they appear only by twos or threes, in the later document (E [Note: Elohist.] ) they appear in greater numbers (&nbsp; Genesis 28:12; &nbsp; Genesis 32:1-2 ); this is just what is to be expected, for J [Note: Jahwist.] , the earlier document, represents Jahweh in a less exalted form, who Himself comes down to earth, and personally carries out His purposes; by degrees, however, more exalted conceptions of Him obtain, especially as the conception of His characteristic of holiness becomes realized, so that His presence among men comes to appear incongruous and unfitting, and His activity is delegated to His messengers or angels (see Angel of the Lord). </p> <p> ( <em> a </em> ) The English word ‘angel’ is too specific for the Hebrew ( <em> mal’akh </em> ) for which it is the usual equivalent; for in the Hebrew it is used in reference to men ( <em> e.g. </em> &nbsp; Genesis 32:4 (3), &nbsp; Deuteronomy 2:26 , &nbsp; Judges 6:35 , &nbsp; Isaiah 33:7 , &nbsp; Malachi 1:1 ), as well as to superhuman beings. Besides the word <em> mal’akh </em> there are several other expressions used for what would come under the category of angels, viz.: ‘sons of God’ ( <em> bene ’elohim </em> ),* [Note: Cf. the analogous expression ‘sons of the prophets’ (benç nebî’îm).] &nbsp; Genesis 6:2; &nbsp; Genesis 6:4; ‘sons of the mighty’ ( <em> bene ’elim </em> ), &nbsp; Psalms 89:7 (8), &nbsp; Psalms 29:1; ‘mighty ones’ ( <em> gibborim </em> ), JL 4:11 (&nbsp; Joel 3:11 EV [Note: English Version.] ); ‘the holy ones’ ( <em> qedoshim </em> ), &nbsp; Zechariah 14:5; ‘keepers’ ( <em> shômerim </em> ), &nbsp; Isaiah 62:6; ‘watchers’ ( <em> ‘irim </em> ), &nbsp; Daniel 4:14 (17). There are also the three expressions: ‘the host of Jahweh’ ( <em> zeba’ Jahweh </em> ), &nbsp; Joshua 5:14; ‘the host of the height’ ( <em> zeba’ marom </em> ), &nbsp; Isaiah 24:21; ‘the host of heaven’ ( <em> zeba’ shamaim </em> ), &nbsp; Deuteronomy 17:3 (see also Cherubim, Seraphim). </p> <p> ( <em> b </em> ) [[Angels]] are represented as appearing in human form, and as having many human characteristics: they speak like men (&nbsp; 1 Kings 19:5 ); they eat (&nbsp; Genesis 18:8 ); they fight (&nbsp; Genesis 32:1 , JL 4:11, (&nbsp; Joel 3:11 ), cf. &nbsp; 2 Samuel 5:24 ); they possess wisdom, with which that of men is compared (&nbsp; 2 Samuel 14:17; &nbsp; 2 Samuel 14:20 ); they have imperfections (&nbsp; Job 4:18 ). On the other hand, they can become [[Invisible]] (&nbsp; 2 Kings 6:17 , &nbsp; Psalms 104:4 ), and they can fly, if, as appears to be the case, seraphim are to be included under the category of angels (&nbsp; Isaiah 6:8 ). </p> <p> ( <em> c </em> ) The functions of angels may be briefly summarized thus: they guide men, <em> e.g. </em> an angel guides the children of [[Israel]] on their way to the promised land (&nbsp; Exodus 23:20 ff., see below), and it is by the guidance of an angel that Abraham’s servant goes in quest of a wife for Isaac (&nbsp; Genesis 24:7; &nbsp; Genesis 24:40 ); in &nbsp; Job 33:23 an angel guides a man in what is right; †[Note: The word used in this passage is not the usual one for angel, though its sense of messenger’ (mçlîz) is the same as that of mal’âkh.] they are more especially the guides of the prophets (&nbsp; 1 Kings 13:18; &nbsp; 1 Kings 19:5 ff., &nbsp; 2 Kings 1:3; &nbsp; 2 Kings 1:15 , &nbsp; Zechariah 1:9 ); they bring evil and destruction upon men (&nbsp; 2 Samuel 24:16-17 , &nbsp; 2 Kings 19:35 , &nbsp; Psalms 35:6; &nbsp; Psalms 78:49 , &nbsp; Job 33:22; in &nbsp; Proverbs 16:14 the wrath of a king is likened to angels of death); on the other hand, they are the protectors of men (&nbsp; Psalms 34:8 , (7), &nbsp; Psalms 91:11 ), and save them from destruction (&nbsp; Genesis 19:15 ff.); their power is superhuman (&nbsp; 2 Kings 6:17 , ‡ [Note: Though not specifically stated, angels are obviously referred to here.] cf. &nbsp; Zechariah 12:8 ); they report to God what is going on upon the earth (&nbsp; Job 1:6; &nbsp; Job 2:1 ), for which purpose they are represented as riding on horseback (&nbsp; Zechariah 1:8-10 , cf. &nbsp; Psalms 18:11 (10), &nbsp; Isaiah 19:1 § [Note: Cf. the Walküre in Teutonic mythology.] ); their chief duty above is that of praising God (&nbsp; Genesis 28:12 , &nbsp; Psalms 103:20 ). Angelic beings seem to be referred to as ‘watchmen’ in &nbsp; Isaiah 62:6 and &nbsp; Daniel 4:14 (17). An early mythological element regarding angels is perhaps re-echoed in such passages as &nbsp; Judges 5:20 , &nbsp; Isaiah 40:25-26 , and elsewhere. </p> <p> ( <em> d </em> ) In <em> Ezekiel </em> , angels, under this designation, are never mentioned, though the angelology of this book ehows considerable development; other names are given to them, but their main function, viz. messengers of God, is the same as in the earlier books; for example, in &nbsp; Ezekiel 2:2 it is a ‘spirit,’ instead of an ‘angel,’ who acts as an intermediary being, see, too, &nbsp; Ezekiel 3:12 ff., &nbsp; Ezekiel 11:5 ff.; in &nbsp; Ezekiel 8:1 ff., &nbsp; Ezekiel 40:1 a vision is attributed to ‘the hand of the Lord’; in &nbsp; Ezekiel 40:3 ff., it is a ‘man’ of a supernatural kind who instructs the prophet; and again, in &nbsp; Ezekiel 9:5 ff., ‘men,’ though clearly not of human kind (see &nbsp; Ezekiel 9:11 ), destroy the wicked in Jerusalem. In <em> Ezk </em> ., as well as in <em> Zec </em> ., angels take up a very definite position of intermediate beings between God and man, one of their chief functions being that of interpreting visions which [[Divine]] action creates in the mind of men; in both these books angels are called ‘men,’ and in both the earlier idea of the ‘Angel of the Lord’ has its counterpart in the prominent position taken up by some particular angel who is the interpreter of visions. In <em> Zec </em> . different orders of angels are for the first time mentioned (&nbsp; Ezekiel 2:3-4 , &nbsp; Ezekiel 3:1-6 , &nbsp; Ezekiel 4:1 ). In <em> Daniel </em> there is a further development; the angels are termed ‘watchers’ (&nbsp; Daniel 4:13; &nbsp; Daniel 4:17 ), and ‘princes’ (&nbsp; Daniel 10:13 ); they have names, <em> e.g. </em> [[Michael]] (&nbsp; Daniel 10:13 , &nbsp; Ezekiel 12:1 ), [[Gabriel]] (&nbsp; Daniel 8:16 ), and there are special angels (‘princes’) who fight for special nations (&nbsp; Daniel 10:20-21 ). As in <em> Zec </em> . so in <em> Daniel </em> there are different orders among the angels, but in the latter book the different categories are more fully developed. </p> <p> In the attitude taken up in these later books we may see the link between the earlier belief and its development in post-Biblical [[Jewish]] literature. The main factors which contributed to this development were, firstly, Babylon; during the Captivity, [[Babylonian]] influence upon the [[Jews]] asserted itself in this as well as in other respects; according to Jewish tradition the names of the angels came from Babylon. Secondly, [[Persian]] influence was of a marked character in post-exilic times; the Zoroastrian belief that [[Ormuzd]] had a host of pure angels of light who surrounded him and fulfilled his commands, was a ready-made development of the Jewish belief, handed down from much earlier times, that angels were the messengers of Jahweh. Later still, a certain amount of Greek influence was also exercised upon Jewish angelology. </p> <p> <strong> 2. The [[Apocrypha]] </strong> . Some of the characteristics of angels here are identical with some of those found in the OT, viz.: they appear in human form ( 2Es 1:40 ), they speak like men (To &nbsp; Esther 5:6 &nbsp;Esther 5:6 ff.), they guide men ( 2Es 5:21 ), they bring destruction upon men ( 1Ma 7:41-42 ); on the other hand, they heal men ( [[Tob]] 3:17 ), their power is superhuman ( Tob 12:19 , [[Bel]] 34ff., Three 26), and they praise God ( 2Es 8:21 , Three 37). The angelology of the Apocrypha is, however, far more closely allied to that of <em> Ezk., Zec </em> ., and <em> Daniel </em> than the angelology of these to that of the rest of the OT; this will be clearly seen by enumerating briefly the main characteristics of angels as portrayed in the Apocrypha. </p> <p> In 2 <em> [[Esdras]] </em> an angel frequently appears as an instructor of heavenly things; thus in 2Es 10:28 an angel causes Esdras to fall into a trance in order to receive instruction in spiritual matters; in 2Es 2:42 , after an angel has instructed Esdras, the latter is commanded to tell others what he had learned; sometimes an angel is identified with God, <em> e.g. </em> in 2Es 5:40-41 , &nbsp; Esther 7:3 &nbsp;Esther 7:3 , but usually there is very distinct differentiation; sometimes the angel seems almost to be the <em> alter ego </em> of Esdras, arguing with himself (cf. 2Es 5:21-22 , 2Es 12:3 ff.). In Tob 12:6-15 there are some important details, here an angel instructs in manner of life, but more striking is the teaching that he brings to remembrance before God the prayers of the faithful, and that he superintends the burial of the dead;* [Note: Cf., in [[Egyptian]] belief, the similar functions of [[Isis]] and Nephthys.] he has a name, <em> [[Raphael]] </em> ,†[Note: [[Names]] of angels occur also in 2 Esdras, viz.: [[Jeremiel]] ( 2Es 4:36 ), [[Phaltiel]] ( 2Es 5:16 ), and [[Uriel]] ( 2Es 10:28 ).] and is one of the seven holy angels (‘ <strong> archangels </strong> ’) who present the prayers of the saints, and who go constantly in and out before the presence of God; that there are ranks among the angels is thus taught here more categorically than in the later Biblical books. Further, the idea of <em> guardian-angels </em> is characteristic of the Apocrypha; that individuals have their guardian-angels is clearly implied in To Tob 5:21 , that armies have such is taught in 2Ma 11:6; 2Ma 15:23 , while in 2Ma 3:25 ff. occurs a Jewish counterpart of the Roman legend of [[Castor]] and Pollux; there is possibly, in Sir 17:17 , an indication that nations also have their guardian-angels;* [Note: Cf. this idea in the case of the Angel of the Lord (which see.)] if so, it would be the lineal descendant of the early Israelite belief in national gods. The dealings of angels with men are of a very varied character, for besides the details already enumerated, we have these further points: in Bar 6:3 ff. an angel is to be the means whereby the [[Israelites]] in [[Babylon]] shall be helped to withstand the temptation to worship the false gods of the land; in To Bar 6:7; Bar 6:16-17 an angel describes a method whereby an evil spirit may be driven away; in Bar 6:8 an angel gives a remedy for healing blindness; in Bel 34ff. an angel takes the prophet Habakkuk by the hair and carries him from Judah to Babylonia, in order that he may share his dinner with Daniel in the lion’s den; and, once more, in Three 26, 27 an angel smites the flame of the furnace into which the three heroes had been cast, and makes a cool wind to blow in its place (cf. &nbsp; Daniel 3:23 ff.). </p> <p> It will thus be seen that the activities of angels are, according to the Apocrypha, of a very varied character. One further important fact remains to be noted: they are almost invariably the benefactors of man, their power far transcends that of man, sometimes an angel is identified with God, yet in spite of this, with one possible exception, 2Ma 4:10-13 , no worship is ever offered to them; this is true also of the OT, excepting when an angel is identified with Jahweh; in the NT there is at least one case of the worship of an angel, &nbsp;Revelation 22:8-9 , cf. &nbsp; Colossians 2:18 . The angelology of the Apocrypha is expanded to an almost unlimited extent in later Jewish writings, more especially in the <em> Book of [[Enoch]] </em> , in the <em> [[Targums]] </em> , and in the <em> [[Talmud]] </em> ; but with these we are not concerned here. </p> <p> <strong> 3. New Testament </strong> . ( <em> a </em> ) In the <em> [[Gospels]] </em> it is necessary to differentiate between what is said by Christ Himself on the subject and what is narrated by the Evangelists. Christ’s teaching regarding angels may be summed up thus: Their dwelling-place is in heaven (&nbsp; Matthew 18:10 , &nbsp; Luke 12:8-9 , &nbsp; John 1:51 ); they are superior to men, but in the world to come the righteous shall be on an equality with them (&nbsp; Luke 20:36 ); they carry away the souls of the righteous to a place of rest (&nbsp; Luke 16:22 ); they are (as seems to be implied) of neither sex (&nbsp; Matthew 22:30 ); they are very numerous (&nbsp; Matthew 26:53 ); they will appear with Christ at His second coming [it is in connexion with this that most of Christ’s references to angels are made &nbsp; Matthew 13:39; &nbsp; Matthew 16:27; &nbsp; Matthew 24:31; &nbsp; Matthew 25:31 , &nbsp; Mark 8:38 , &nbsp; Luke 9:26 , cf. &nbsp; John 1:51 ]; there are bad as well as good angels (&nbsp; Matthew 25:41 ), though it is usually of the latter that mention is made; they are limited in knowledge (&nbsp; Matthew 24:36 ); there are guardian-angels of children (&nbsp; Matthew 18:10 ); they rejoice at the triumph of good (&nbsp; Luke 15:10 ). [[Turning]] to the Evangelists, we find that the main function of angels is to deliver God’s messages to men ( <em> e.g. </em> &nbsp; Matthew 1:20; &nbsp; Matthew 2:10; &nbsp; Matthew 28:5 , &nbsp; Luke 1:28; &nbsp; Luke 24:23 ). On only one occasion are angels brought into direct contact with Christ (&nbsp; Matthew 4:11 , with the parallel passage &nbsp; Mark 1:13 ), and it is noteworthy that in the corresponding verse in the Third [[Gospel]] (&nbsp; Luke 4:13 ) there is no mention of angels. Thus the main differences between Christ’s teaching on angels and that which went before are that they are not active among men, their abode and their work are rather in the realms above; they are not the intermediaries between God and men, for it is either Christ Himself, or the [[Holy]] Spirit, who speaks directly to men; much emphasis is laid on their presence with Christ at His second coming. On the other hand, the earlier belief is reflected in the Gospel angelophanles, which are a marked characteristic of the [[Nativity]] and [[Resurrection]] narratives; though here, too, a distinct and significant difference is found in that the angel is always clearly differentiated from God. </p> <p> ( <em> b </em> ) In the <em> Acts </em> there seems to be a return to the earlier beliefs, angelic appearances to men being frequently mentioned (&nbsp; Acts 5:19; &nbsp; Acts 7:30; &nbsp; Acts 11:13; &nbsp; Acts 12:8; etc.); their activity in the affairs of men is in somewhat startling contrast with the silence of Christ on the subject. It is possible that most of the references in the Acts will permit of an explanation in the direction of the angelical appearances being subjective visions ( <em> e.g. </em> &nbsp; Acts 8:26 , &nbsp; Acts 10:3 , &nbsp; Acts 27:23-24 ); but such occurrences as are recorded in &nbsp; Acts 5:19-20 , &nbsp; Acts 12:7 (both belonging to the Petrine ministry) would require a different explanation; while that mentioned in &nbsp; Acts 12:23 would seem to be the popular explanation of an event which could easily be accounted for now in other ways. The mention, in &nbsp; Acts 12:15 , of what is called St. Peter’s ‘angel’ gives some insight into the current popular views concerning angels; it seems clear that a distinction was made between an angel and a spirit (&nbsp; Acts 23:8-9 ). </p> <p> ( <em> c </em> ) In the <em> [[Pauline]] [[Epistles]] </em> the origin of angels is stated to be their creation by Christ (&nbsp; Colossians 1:16 ); as in the Acts, they are concerned with the affairs of men (&nbsp; 1 Corinthians 4:9; &nbsp; 1 Corinthians 11:10 , &nbsp; Romans 8:38 , &nbsp; 1 Timothy 5:21 ); at the same time St. Paul emphasizes the teaching of Christ that God speaks to men directly, and not through the intermediacy of angels (&nbsp; Galatians 1:12 , cf. &nbsp; Acts 9:5 ); in &nbsp; Colossians 2:18 a warning against the worshipping of angels is uttered, with which compare the worshipping of demons in &nbsp; 1 Corinthians 10:21; in accordance with Christ’s teaching St. Paul speaks of the presence of angels at the Second Coming (&nbsp; 2 Thessalonians 1:7 ). </p> <p> ( <em> d </em> ) In the Ep. to the <em> Hebrews </em> the standpoint, as would be expected, is that of the OT, while in the <em> [[Apocalypse]] </em> the angelology is that common to other apocalyptic literature (cf. also the <strong> archangel </strong> of &nbsp; Judges 1:9 ). </p> <p> [[W. O. E]]  Oesterley. </p>

<p> Superhuman or heavenly being who serves as God's messenger. Both the Hebrew <i> malak </i> [ &nbsp; 1 Kings 19:2; &nbsp;Haggai 1:13; &nbsp;Luke 7:24 ). "Angels" are mentioned almost three hundred times in Scripture, and are only noticeably absent from books such as Ruth, Nehemiah, Esther, the letters of John, and James. </p> <p> <i> The Old Testament </i> From the beginning, angels were part of the divine hierarchy. They were created beings (&nbsp; Psalm 148:2,5 ), and were exuberant witnesses when God brought the world into being (&nbsp;Job 38:7 ). By nature they were spiritual entities, and thus not subject to the limitations of human flesh. Although holy, angels could sometimes behave foolishly (&nbsp;Job 4:18 ), and even prove to be untrustworthy (&nbsp;Job 15:15 ). Probably these qualities led to the "fall" of some angels, including Satan, but the Bible contains no description of that event. When angels appeared in human society they resembled normal males (&nbsp;Genesis 18:2,16; &nbsp;Ezekiel 9:2 ), and never came dressed as women. </p> <p> In whatever form they occurred, however, their general purpose was to declare and promote God's will. On infrequent occasions they acted as agets of destruction (&nbsp;Genesis 19:13; &nbsp;2 Samuel 24:16; &nbsp;2 Kings 19:35 ,; etc. ). Sometimes angels addressed people in dreams, as with Jacob (&nbsp;Genesis 28:12; &nbsp;31:11 ), and could be recognized by animals before human beings became aware of them, as with [[Balaam]] (&nbsp;Numbers 22:22 ). Collectively the divine messengers were described as the "angelic host" that surrounded God (&nbsp;1 Kings 22:19 ) and praised his majesty constantly (&nbsp;Psalm 103:21 ). The Lord, their commander, was known to the Hebrews as the "Lord of hosts." There appears to have been some sort of spiritual hierarchy among them. Thus the messenger who instructed Joshua was a self-described "commander of the Lord's army" (&nbsp;Joshua 5:14-15 ), although this designation could also mean that it was God himself who was speaking to Joshua. </p> <p> In Daniel, two angels who interpreted visions were unnamed (7:16; 10:5), but other visions were explained to Daniel by the angel Gabriel, who was instructed by a "man's voice" to undertake this task (8:15-16). When a heavenly messenger appeared to Daniel beside the river [[Hiddekel]] (Tigris), he spoke of Michael as "one of the chief princes" (10:13,21). This mighty angel would preside over the fortunes of God's people in the latter time (12:1). Thereafter he was regarded by the Hebrews as their patron angel. In the postexilic period the term "messenger" described the teaching functions of the priest (&nbsp;Malachi 2:7 ), but most particularly the individual who was to prepare the way for the Lord's [[Messiah]] (&nbsp;Malachi 3:1 ). </p> <p> Two other terms relating to spiritual beings were prominent at various times in Israel's history. The first was "cherubim, " a plural form, conceived of as winged creatures (&nbsp;Exodus 25:20 ), and mentioned first in connection with the expulsion of Adam and [[Eve]] from Eden (&nbsp;Genesis 3:24 ). Apart from their functions as guardians, however, nothing is said about their character. When the wilderness tabernacle was being fashioned, God ordered two gold cherubim to be placed on top of the "mercy seat" or lid of the covenant ark to screen it. These came to be known as the "cherubim of the Glory" (&nbsp;Hebrews 9:5 ). [[Cherubim]] designs were also incorporated into the fabric of the inner curtain (&nbsp;Ezekiel 26:1 ) and the veil of the tabernacle (&nbsp;Exodus 26:31 ). </p> <p> [[Solomon]] placed two wooden cherubim plated with gold leaf in the Most Holy Place of the temple, looking toward the Holy Place. They stood ten cubits (about fourteen feet) high and their wings were five cubits (about seven feet) long. Near Eastern archeological excavations have shown how popular the concept of winged creatures was in antiquity. The throne of [[Hiram]] at Byblos (ca. 1200 b.c.) was supported by a pair of creatures with human faces, lions' bodies, and large protective wings. It was above the cherubim that the Lord of hosts sat enthroned (&nbsp;1 Samuel 4:4 ). </p> <p> The seraphim were also thought of as winged, and in Isaiah's vision they were stationed above the Lord's throne (6:1-2). They seemed to possess a human figure, and had voices, faces, and feet. According to the vision their task was to participate in singing God's praises antiphonally. They also acted in some unspecified manner as mediums of communication between heaven and earth (&nbsp;Isaiah 6:6 ). The living creatures of &nbsp;Ezekiel 1:5-14 were composites of human and animal parts, which was typically Mesopotamian in character, and they seem to have depicted the omnipotence and omniscience of God. </p> <p> <i> The Apocrypha </i> In the late postexilic period angelology became a prominent feature of Jewish religion. The angel Michael was deemed to be Judaism's patron, and the apocryphal writings named three other archangels as leaders of the angelic hierarchy. Chief of these was Raphael, who was supposed to present the prayers of pious Jews to God (1Tobit 2:15). Uriel explained to Enoch many of his visions (1Enoch 21:5-10; 27:2-4), interpreted Ezra's vision of the celestial [[Jerusalem]] (&nbsp; 2 Esdras 10:28-57 ), and explained the fate of the fallen angels who supposedly married human women (1Enoch 19:1-9; cf. &nbsp;Genesis 6:2 ). Gabriel, Michael, Raphael, and Uriel (1Enoch 40:3,6) reported to God about the depraved state of humanity, and received appropriate instructions. According to contemporary thought, Gabriel sat on God's left, while Michael sat on the right side (2Enoch 24:1). The primary concern of these two angels, however, was supposedly with missions on earth and affairs in heaven, respectively. In rabbinic [[Judaism]] they assumed a character which, while sometimes dramatic, had no factual basis in divine revelation. </p> <p> <i> The New Testament </i> Against this background of belief in angels who were involved in human affairs, it was not surprising that the angel Gabriel should be chosen to visit Zechariah, the officiating priest in the temple, to inform him that he was to become a father, and that he had to name his son John (&nbsp; Luke 1:11-20 ). Gabriel was not referred to here as an archangel, the Greek term <i> archangelos </i> [ &nbsp; Luke 1:26-33 ). </p> <p> Nothing in Gabriel's behavior is inconsistent with Old Testament teachings about angels. It has been pointed out frequently that, just as they were active when the world began, so angels were correspondingly prominent when the new era of divine grace dawned with the birth of Jesus. On three occasions an angel visited [[Joseph]] in a vision concerning Jesus (&nbsp;Matthew 1:20; &nbsp;2:13,19 ). On the first two occasions the celestial visitor is described as "the angel of the Lord, " which could possibly be a way of describing God himself. On the last visit the heavenly messenger was described simply as "an angel of the Lord." In the end, however, the celestial beings were most probably of the same order, and were fulfilling among humans those duties normally assigned to such angels as Gabriel (&nbsp;Luke 1:19 ). </p> <p> There is nothing recorded about the actual form of the latter, but Zechariah appears to have recognized the angel immediately as a celestial being, and was terrified (&nbsp;Luke 1:12 ). His penalty for not having learned anything from his ancestor Abraham's experience (&nbsp;Luke 1:18; cf. &nbsp;Genesis 17:17 ) would only be removed when his son John was born (&nbsp;Luke 1:20 ). When Gabriel announced to Mary that she would bear Jesus (&nbsp;Luke 31 ), she seems to have been more disturbed by his message than his appearance. The birth of Jesus was announced to [[Bethlehem]] shepherds by the angel of the Lord, and since he was accompanied by the divine glory he may well have been the Lord himself. The message of joy having been proclaimed, the heavenly host of angels praised and glorified God (&nbsp;Luke 2:13-14 ) for a short period, as they had done at the creation of the world (&nbsp;Job 38:7 ), after which they departed. </p> <p> During his ministry, angels came and ministered to Jesus after he had resisted the devil's temptations (&nbsp;Matthew 4:11 ). Again, when Jesus was submitting himself to God's will in the garden of [[Gethsemane]] (&nbsp;Luke 22:40-44 ), an angel came from heaven to strengthen him. At the resurrection, the angel of the Lord rolled back the stone from Jesus' burial place (&nbsp;Matthew 28:2 ), and he was described as having a countenance like lightning and garments as white as snow (&nbsp;Matthew 28:3 ). Again, this celestial being performed a service of reassurance and love for Mary and Mary of Magdala, who subsequently reported seeing "a vision of angels" (&nbsp;Luke 24:23 ). In John's Gospel Mary [[Magdalene]] saw two angels in white clothing, sitting in the empty tomb, just before she met the risen Lord (&nbsp;John 20:12-16 ). </p> <p> In Acts, the imprisoned apostles were released by an angel (5:19). [[Philip]] was ordered by an angel to meet an [[Ethiopian]] official (8:26-28), while another celestial being appeared to [[Cornelius]] (10:3). The angel of the Lord released Peter from prison (12:7-11), and subsequently afflicted Herod with a fatal illness (12:23). When Paul and his companions were about to be shipwrecked the apostle assured them of the presence of a guardian angel (27:23-24). </p> <p> Paul referred subsequently to angelic hierarchies ("thrones, powers, rulers, or authorities") when proclaiming the cosmic supremacy of Jesus (&nbsp;Colossians 1:15-16; cf. &nbsp;1 Peter 3:22 ), and prohibited the worship of angels in the Colossian church (&nbsp;Colossians 2:18 ) in an attempt to avoid unorthodox practices. His reference to "angels" in &nbsp;1 Corinthians 11:10 may have been a warning that such things observe humans at worship, and thus the Corinthians should avoid improper conduct or breaches of decency. </p> <p> The angelology of 2Peter and Jude reflects some of the intertestamental Jewish traditions concerning "wicked angels." In Revelation there are numerous symbolic allusions to angels, the worship of which is forbidden (22:8-9). The "angels of the seven churches" (1:20) are the specific spiritual representations or personifications of these [[Christian]] groups. A particularly sinister figure was [[Abaddon]] (Apollyon in Greek), the "angel of the bottomless pit" (9:11), who with his minions was involved in a fierce battle with Michael and his angels (12:7-9). </p> <p> Jesus accepted as valid the Old Testament references to angels and their functions (&nbsp;Matthew 22:30 ), but spoke specifically of the "devil and his angels" (&nbsp;Matthew 25:41 ) as destined for destruction. He fostered the idea of angels ministering to believers (cf. &nbsp;Hebrews 1:14 ), and as being concerned for the welfare of children (&nbsp;Matthew 18:10 ). He described angels as holy creatures (&nbsp;Mark 8:38 ) who could rejoice when a sinner repented (&nbsp;Luke 15:10 ). Angels were devoid of sexual characteristics (&nbsp;Matthew 22:30 ), and although they were highly intelligent ministers of God's will they were not omniscient (&nbsp;Matthew 24:36 ). </p> <p> Christ claimed at his arrest in Gethsemane that more than twelve legions of angels (numbering about 72,000) were available to deliver him, had he wanted to call upon them for assistance (&nbsp;Matthew 26:53 ). He taught that angels would be with him when he returned to earth at the second coming (&nbsp;Matthew 25:31 ), and that they would be involved significantly in the last judgment (&nbsp;Matthew 13:41,49 ). Finally, angels set a model of obedience to God's will in heaven to which the Christian church should aspire (cf. &nbsp;Matthew 6:10 ). </p> <p> Some writers contrast the celestial beings with "fallen angels, " of which there are two varieties. The first consists of unimprisoned, evil beings working under Satan's leadership, and generally regarded as demons (&nbsp;Luke 4:35; &nbsp;11:15; &nbsp;John 10:21 ). The second were imprisoned (&nbsp;2 Peter 2:4; &nbsp;Jude 6 ) spirits because they forsook their original positions in heaven. For New Testament writers they were particularly dangerous. The precise difference in function and character is not explained in Scripture, but some have thought that the latter were the "sons of God" who cohabited with mortal women (&nbsp;Genesis 6:1-2 ). This view, however, is strictly conjectural. Presumably the imprisoned angels are the ones who will be judged by the saints (&nbsp;1 Corinthians 6:3 ). </p> <p> In a material world that is also populated by good and evil spirits, the Bible teaches that the heavenly angels set an example of enthusiastic and resolute fulfillment of God's will. They acknowledge Jesus as their superior, and worship him accordingly. Angels continue to perform ministering duties among humans, and this function has led to the concept of "guardian angels, " perhaps prompted by Christ's words in &nbsp;Matthew 18:10 . It is not entirely clear whether each individual has a specific angelic guardian, but there is certainly no reason for doubting that an angel might well be assigned to care for the destinies of groups of individuals such as families. These celestial ministries will be most effective when the intended recipients are receptive to the Lord's will for their lives. </p> <p> [[R. K]]  Harrison </p> <p> <i> Bibliography </i> . [[G. B]]  Caird, <i> [[Principalities]] and [[Powers]] </i> ; [[A. C]]  Gaebelein, <i> The Angels of God </i> ; B. Graham, <i> Angels: God's [[Secret]] Agets </i> ; H. Lockyer, <i> The [[Mystery]] and [[Ministry]] of Angels </i> ; A. Whyte, <i> The Nature of Angels </i> . </p>

<p> '''Angel.''' &nbsp;Genesis 24:7. The word for angel, both in the Greek and Hebrew languages, signifies a ''Messenger,'' and in this sense is often applied to men. &nbsp;2 Samuel 2:5; &nbsp;Luke 7:24; &nbsp;Luke 9:52. When the term is used, as it denotes the office they sustain as the agents by whom God makes known his will and executes his government. Our knowledge of such beings is derived wholly from revelation, and that rather incidentally. We know, from their residence and employment, that they must possess knowledge and purity far beyond our present conceptions, and the titles applied to them denote the exalted place they hold among created intelligences. Christ did not come to the rescue of angels, but of men. Comp. &nbsp;Hebrews 2:16. The angels are represented as ministering spirits sent forth to do service to the heirs or salvation. &nbsp;Hebrews 1:14 They appear at every important stage in the history of revelation, especially at the birth of Christ, &nbsp;Luke 2:9-13; in his agony in Gethsemane, &nbsp;Luke 22:43; at his resurrection, &nbsp;Matthew 28:2; &nbsp;Mark 16:5; &nbsp;Luke 24:4, and at the final judgment, &nbsp;Matthew 13:41. Of their appearance and employment we may form some idea from the following passages, viz., &nbsp;Genesis 16:7-11. Compare &nbsp;Genesis 18:2; &nbsp;Genesis 19:1, with &nbsp;Hebrews 13:2; &nbsp;Judges 13:6; &nbsp;Ezekiel 10:1-22; &nbsp;Daniel 3:28; &nbsp;Daniel 6:22; &nbsp;Matthew 4:11; &nbsp;Matthew 18:10; &nbsp;Matthew 28:2-7; &nbsp;Luke 1:19; &nbsp;Luke 16:22; &nbsp;Luke 22:43; &nbsp;Acts 6:15; &nbsp;Acts 12:7; &nbsp;Hebrews 1:14; &nbsp;Hebrews 2:16; &nbsp;2 Thessalonians 1:7; &nbsp;Revelation 10:1-2; &nbsp;Revelation 10:6. Of their number some idea may be inferred from &nbsp;1 Kings 22:19; &nbsp;Psalms 68:17; &nbsp;Daniel 7:10; &nbsp;Matthew 26:53; &nbsp;Luke 2:9-14; &nbsp;1 Corinthians 4:9; &nbsp;Hebrews 12:22. Of their strength we may judge from &nbsp;Psalms 103:20; &nbsp;2 Peter 2:11; &nbsp;Revelation 5:2; &nbsp;Revelation 18:21; &nbsp;Revelation 19:17. And we learn their inconceivable activity from &nbsp;Judges 13:20; &nbsp;Isaiah 6:2-6; &nbsp;Matthew 13:49; &nbsp;Matthew 26:53; &nbsp;Acts 27:23; &nbsp;Revelation 8:12-13; but the [[R. V]]  reads "eagle" in verse 13. There is also an order of evil spirits ministering to the will of the prince of darkness, and both active and powerful in their opposition to God. &nbsp;Matthew 25:41. Though Scripture does not warrant us to affirm that each individual has his particular guardian angel, it teaches very explicitly that angels minister to every Christian. &nbsp;Matthew 18:10; &nbsp;Psalms 91:11-12; &nbsp;Luke 15:10; &nbsp;Acts 12:15; &nbsp;Hebrews 1:14. They are the companions of the saved. &nbsp;Hebrews 12:22-23; &nbsp;Revelation 5:11. They are to sustain an important office in the future and final administration of God's government on earth. &nbsp;Matthew 13:39; &nbsp;Matthew 25:31-33; &nbsp;1 Thessalonians 4:16. But they are not proper objects of adoration. &nbsp;Colossians 2:18; &nbsp;Revelation 19:10. Angel of his Presence, &nbsp;Isaiah 63:9, by some is supposed to denote the highest angel in heaven, as Gabriel, who stands "in the presence of God," &nbsp;Luke 1:19; but others believe it refers to the incarnate Word-Angel of the Lord, &nbsp;Genesis 16:7, is considered, by some, one of the common titles of Christ in the Old Testament. &nbsp;Exodus 23:20. Compare &nbsp;Acts 7:30-32; &nbsp;Acts 7:37-38. Angel of the church. &nbsp;Revelation 2:1. The only true interpretation of this phrase is the one which makes the angels the rulers and teachers of the congregation, so called because they were the ambassadors of God to the churches, and on them devolved the pastoral care and government. </p>

<p> &nbsp;Genesis 16:7 (b) This heavenly person probably was the Holy Spirit of GOD because He is the Lord of the harvest. Some think that this person was the Lord JESUS. Since the Holy Spirit is the Lord of the harvest, it seems that this person must be the Spirit, because the passage refers to the harvest of lives that was to follow in Hagar's experience. It certainly is one of the [[Persons]] of the Godhead, because He said in verse10 "I will multiply thy seed." In &nbsp;Genesis 16:13 she calls Him Lord. This indicates clearly that He was one of the persons of the Trinity. The name that she gave to this Lord was EI-Shaddai which means "The God of the Breast," or "The God who is enough." </p> <p> &nbsp;Genesis 22:11 (c) This person was probably a genuine angel out of Heaven. He lays no claim to deity, and does not affirm his authority to do anything. The message in verse &nbsp;Genesis 22:16 of this chapter evidently is a quotation of the GOD of Heaven, and is not a message from the angel. Some, however, think that the angel in verse &nbsp;Genesis 22:15 is one of the persons of the Godhead, and that He Himself was making the statement found in verse &nbsp;Genesis 22:16. </p> <p> &nbsp;Genesis 24:40 (b) Here the angel is undoubtedly the Holy Spirit who leads the child of GOD in the ways of the Lord and brings about His desire in the world. This would seem to be confirmed by the statement in verse &nbsp;Genesis 24:7 of this chapter. </p> <p> &nbsp;Genesis 48:16 (a) This portion brings before us the three Persons of the Trinity. The first mention of GOD in verse &nbsp;Genesis 48:15 refers to the Father. The second mention of GOD probably refers to the Holy Spirit. The third mention in which we read "The angel which redeemed" must be the Lord JESUS. The Jews in Old Testament days were Trinitarians. They all believed that there were three persons in the Godhead. Not until several centuries after [[Christ]] did the Jews become Unitarians. Most Jews have always believed that GOD had a Son who was to be the Messiah. They did not believe, however, that [[Jesus]] was that Son. </p> <p> &nbsp;Judges 5:23 (b) This angel undoubtedly was the Holy Spirit. His message was in reference to the failure of the inhabitants of Meraz to come to the help of [[Barak]] when Israel was fighting the Canaanites. We must remember that the Holy Spirit curses as well as blesses. We find this truth in &nbsp;Isaiah 40:7, as well as in other places. </p> <p> &nbsp;Acts 8:26 (b) This one was probably the Holy Spirit who directed Philip as to his new place of service. Philip had just conducted a great campaign which was most successful, but now the Spirit took him away from that work to deal with one man down on the road to Gaza. [[Verse]] &nbsp;Acts 8:29 indicates clearly that it was the Holy Spirit who was directing Philip in all his service and ministry. We would expect Him to do so because He is the Lord of the harvest. </p> <p> &nbsp;Acts 10:7 (a) The angel who spoke to Cornelius was the Holy Spirit. Verse &nbsp;Acts 10:30 reveals that this one was in the form of a man, looked like a man, had the shape of a man, and wore the clothing of a man. The angel in verse7 who was the man in verse30 is identified in verse &nbsp;Acts 10:19 as the Holy Spirit. As the Lord of the harvest He told the seeking sinner Cornelius to send for the evangelist Peter. The Spirit came to Peter who wanted to be used of GOD and told him where to go to find a troubled soul. The Spirit said to Peter "Behold, three men seek thee; go down with them doubting nothing, for I sent them." The Holy Spirit Himself identifies the man in bright clothing as being Himself. The Spirit of GOD has a human form, as do the other two persons of the Trinity. He was seen plainly and rather frequently in both the days of the Old Testament and the New. </p> <p> &nbsp;2 Corinthians 11:14 (a) The passage clearly states that Satan, the Devil, is an angel of light. He takes the place of being a very good and holy person. He is called a minister of righteousness. His business is to get people to be good in order to be saved. He leads men to devise and design many kinds of religion to keep sinners away from the Saviour. He leads women to invent religions of an aesthetic character which presents beautiful phraseology, and sweet, lovely ideas, all of which is intended to keep the hearts and lives of the people away from [[Jesus Christ]]  and His saving power. He never suggests that anyone will be saved by getting drunk, or gambling, or living wickedly. He knows very well that this philosophy would not appeal to the human mind. He therefore sets about to arrange a religion of good works and self-righteousness as a substitute for the Person and work of the Lord JESUS. We should be on the watch for every religion that exalts man's goodness, and detracts from the personal glory of [[Christ Jesus]]  </p> <p> &nbsp;Hebrews 13:2 (b) The angels referred to in this passage possibly may be the Lord JESUS and the Holy Spirit. They must have been the ones who came to visit [[Abraham]] and afterwards went to Sodom. They accepted the worship of Abraham and therefore they seemed to be two persons of the Trinity. It is not at all clear who the third person was. He might have been one of the archangels or another angel. Some think that all three Persons of the [[Trinity]] were there. </p> <p> &nbsp;Revelation 1:20 (b) This word is probably the title given to the leader or the shepherd or the pastor of each of the seven churches mentioned in chapters &nbsp;2,3. The messages were sent to these seven men who in turn were to instruct the church concerning GOD's Word. It seems as though the leader is held responsible to obtain special messages from GOD for the people that compose the flock. </p>

<p> <em> Mal'âk </em> ( '''''מַלְאָךְ''''' , Strong'S #4397), “messenger; angel.” In Ugaritic, Arabic, and Ethiopic, the verb <em> le'ak </em> means “to send.” Even though <em> le'ak </em> does not exist in the Hebrew Old Testament, it is possible to recognize its etymological relationship to <em> mal'âk </em> . In addition, the Old Testament uses the word “message” in Hag. 1:13; this word incorporates the meaning of the root <em> le'ak </em> “to send.” Another noun form of the root is <em> mal'âk </em> “work,” which appears 167 times. The name <em> Malachi </em> —literally, “my messenger”—is based on the noun <em> mal'âk </em> .The noun <em> mal'âk </em> appears 213 times in the Hebrew Old Testament. Its frequency is especially great in the historical books, where it usually means “messenger”: Judges (31 times), 2 Kings (20 times), 1 Samuel (19 times), and 2 Samuel (18 times). The prophetical works are very moderate in their usage of <em> mal'âk </em> with the outstanding exception of the Book of Zechariah, where the angel of the Lord communicates God’s message to Zechariah. For example: “Then I answered and said unto the angel that talked to me, ‘What are these, my lord?’ And the angel answered and said unto me, ‘These are the four spirits [pl. of <em> mal'âk </em> ] of the heavens, which go forth from standing before the Lord of all the earth’” (Zech. 6:4-5). </p> <p> The word <em> mal'âk </em> denotes someone sent over a great distance by an individual (Gen. 32:3) or by a community (Num. 21:21), in order to communicate a message. Often several messengers are sent together: “And [[Ahaziah]] fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers [pl. of <em> mal'âk </em> ] and said unto them, Go, inquire of Baal-zebub the god of [[Ekron]] whether I shall recover of this disease” (2 Kings 1:2). The introductory formula of the message borne by the <em> mal'âk </em> often contains the phrase “Thus says … ,” or “This is what … says,” signifying the authority of the messenger in giving the message of his master: “Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon” (Judg. 11:15). </p> <p> As a representative of a king, the <em> mal'âk </em> might have performed the function of a diplomat. In 1 Kings 20:1ff., we read that Ben-hadad sent messengers with the terms of surrender: “He sent messengers to [[Ahab]] king of Israel into the city, and said unto him, Thus saith [[Benhadad]] …” (1 Kings 20:2). </p> <p> These passages confirm the important place of the <em> mal'âk </em> . Honor to the messenger signified honor to the sender, and the opposite was also true. David took personally the insult of [[Nabal]] (1 Sam. 25:14ff.); and when Hanun, king of Ammon, humiliated David’s servants (2 Sam. 10:4ff.), David was quick to dispatch his forces against the Ammonites. </p> <p> God also sent messengers. First, there are the prophetic messengers: “And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy” (2 Chron. 36:15-16). Haggai called himself “the messenger of the Lord,” <em> mal'âk [[Yahweh]] </em> . </p> <p> There were also angelic messengers. The English word <em> angel </em> is etymologically related to the Greek word <em> angelos </em> whose translation is similar to the Hebrew: “messenger” or “angel.” The angel is a supernatural messenger of the Lord sent with a particular message. Two angels came to [[Lot]] at Sodom: “And there came two angels to [[Sodom]] at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground …” (Gen. 19:1). The angels were also commissioned to protect God’s people: “For he shall give his angels charge over thee, to keep thee in all thy ways” (Ps. 91:11). </p> <p> Third, and most significant, are the phrases <em> mal'âk Yahweh </em> “the angel of the Lord,” and <em> mal'âk </em> <em> 'elohim, </em> “the angel of God.” The phrase is always used in the singular. It denotes an angel who had mainly a saving and protective function: “For mine angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off” (Exod. 23:23). He might also bring about destruction: “And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces” (1 Chron. 21:16). </p> <p> The relation between the Lord and the “angel of the Lord” is often so close that it is difficult to separate the two (Gen. 16:7ff.; 21:17ff.; 22:11ff.; 31:11ff.; Exod. 3:2ff.; Judg. 6:11ff.; 13:21f.). This identification has led some interpreters to conclude that the “angel of the Lord” was the pre-incarnate Christ. </p> <p> In the [[Septuagint]] the word <em> mal'âk </em> is usually translated by <em> angelos </em> and the phrase “angel of the Lord” by <em> angelos kuriou </em> . The English versions follow this twofold distinction by translating <em> mal'âk </em> as simply “angel” or “messenger” [[(Kjv, Rsv, Nasb, Niv]] ) </p>

<li> Their functions are manifold. (a) In the widest sense they are agents of God's providence (&nbsp;Exodus 12:23; &nbsp;Psalm 104:4; &nbsp;Hebrews 11:28; &nbsp;1 Corinthians 10:10; &nbsp;2 Samuel 24:16; &nbsp;1 Chronicles 21:16; &nbsp;2 Kings 19:35; &nbsp;Acts 12:23 ). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (&nbsp;Genesis 18; &nbsp;19; &nbsp;24:7,40; &nbsp;28:12; &nbsp;32:1 ). They appear to rebuke idolatry (&nbsp;Judges 2:1-4 ), to call [[Gideon]] (&nbsp;Judges 6:11,12 ), and to consecrate [[Samson]] (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (&nbsp;1 Kings 19:5; &nbsp;2 Kings 6:17; &nbsp;Zechariah 1-6; &nbsp;Daniel 4:13,23; &nbsp;10:10,13,20,21 ). <p> The [[Incarnation]] introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (&nbsp;Matthew 1:20; &nbsp;Luke 1:26-38 ), minister to him after his temptation and agony (&nbsp;Matthew 4:11; &nbsp;Luke 22:43 ), and declare his resurrection and ascension (&nbsp;Matthew 28:2-8; &nbsp;John 20:12,13; &nbsp;Acts 1:10,11 ). They are now ministering spirits to the people of God (&nbsp;Hebrews 1:14; &nbsp;Psalm 34:7; &nbsp;91:11; &nbsp;Matthew 18:10; &nbsp;Acts 5:19; &nbsp;8:26; &nbsp;10:3; &nbsp;12:7; &nbsp;27:23 ). They rejoice over a penitent sinner (&nbsp;Luke 15:10 ). They bear the souls of the redeemed to paradise (&nbsp;Luke 16:22 ); and they will be the ministers of judgement hereafter on the great day (&nbsp;Matthew 13:39,41,49; &nbsp;16:27; &nbsp;24:31 ). The passages (&nbsp;Psalm 34:7 , &nbsp;Matthew 18:10 ) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. </p> <p> The "angel of his presence" (&nbsp;Isaiah 63:9 . Compare &nbsp;Exodus 23:20,21; &nbsp;32:34; &nbsp;33:2; &nbsp;Numbers 20:16 ) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (&nbsp;Luke 1:19 ). </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Angel'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/a/angel.html. 1897. </p> </div> </li>

<div> '''1: '''''Ἄγγελος''''' ''' (Strong'S #32 — Noun Masculine — angelos — ang'-el-os ) </div> <p> "a messenger" (from angello, "to deliver a message"), sent whether by God or by man or by Satan, "is also used of a guardian or representative in &nbsp;Revelation 1:20 , cp. &nbsp;Matthew 18:10; &nbsp;Acts 12:15 (where it is better understood as = 'ghost'), superior to man, &nbsp; Hebrews 2:7; &nbsp;Psalm 8:5 , belonging to Heaven, &nbsp;Matthew 24:36; &nbsp;Mark 12:25 , and to God, &nbsp;Luke 12:8 , and engaged in His service, &nbsp;Psalm 103:20 . "Angels" are spirits, &nbsp;Hebrews 1:14 , i.e., they have not material bodies as men have; they are either human in form, or can assume the human form when necessary, cp. &nbsp;Luke 24:4 , with &nbsp;Luke 24:23 , &nbsp;Acts 10:3 with &nbsp; Acts 10:30 . </p> &nbsp;Mark 8:38&nbsp;1 Timothy 5:21&nbsp;Matthew 25:41&nbsp;2 Peter 2:4&nbsp;Jude 1:6&nbsp;2 Corinthians 5:2&nbsp;Luke 20:36

<p> ''''' ān´jel ''''' ( מלאך , <i> ''''' mal'ākh ''''' </i> ; Septuagint and New Testament, ἄγγελος , <i> ''''' ággelos ''''' </i> ): </p> <p> I. Definition and Scripture Terms </p> <p> II. Angels in Old Testament </p> <p> 1. Nature, [[Appearances]] and Functions </p> <p> 2. The Angelic Host </p> <p> 3. The Angel of the [[Theophany]] </p> <p> III. Angels in New Testament </p> <p> 1. Appearances </p> <p> 2. The Teaching of Jesus about Angels </p> <p> 3. Other New Testament References </p> <p> IV. Development of the [[Doctrine]] </p> <p> V. The [[Reality]] of Angels </p> <p> Literature </p> I. Definition and Scripture Terms <p> The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (&nbsp;1 Kings 19:2; &nbsp;Luke 7:24 ); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers, although there are exceptions to both usages. It is applied to the prophet Haggai (&nbsp;Haggai 1:13 ), to the priest (&nbsp;Malachi 2:7 ), and to the messenger who is to prepare the way of the Lord (&nbsp;Malachi 3:1 ). Other Hebrew words and phrases applied to angels are <i> ''''' benē hā ''''' </i> - <i> ''''' 'ĕlōhı̄m ''''' </i> (&nbsp;Genesis 6:2 , &nbsp;Genesis 6:4; &nbsp;Job 1:6; &nbsp;Job 2:1 ) and <i> ''''' benē 'ēlı̄m ''''' </i> (&nbsp;Psalm 29:1; &nbsp;Psalm 89:6 ), i.e. sons of the <i> ''''' 'ĕlōhı̄m ''''' </i> or <i> ''''' 'ēlı̄m ''''' </i> ; this means, according to a common Hebrew usage, members of the class called <i> ''''' 'ĕlōhı̄m ''''' </i> or <i> ''''' 'ēlı̄m ''''' </i> , the heavenly powers. It seems doubtful whether the word <i> ''''' 'ĕlōhı̄m ''''' </i> , standing by itself, is ever used to describe angels, although Septuagint so translates it in a few passages. The most notable instance is &nbsp;Psalm 8:5; where the Revised Version (British and American) gives, "Thou hast made him but little lower than God," with the English Revised Version, margin reading of "the angels" for "God" (compare &nbsp;Hebrews 2:7 , &nbsp;Hebrews 2:9 ); <i> ''''' ḳedhōshı̄m ''''' </i> "holy ones" (&nbsp;Psalm 89:5 , &nbsp;Psalm 89:7 ), a name suggesting the fact that they belong to God; <i> ''''' ‛ı̄r ''''' </i> , <i> ''''' ‛ı̄rı̄m ''''' </i> , "watcher," "watchers" (&nbsp;Daniel 4:13 , &nbsp;Daniel 4:17 , &nbsp;Daniel 4:23 ). Other expressions are used to designate angels collectively: <i> ''''' ṣōdh ''''' </i> , "council" (&nbsp;Psalm 89:7 ), where the reference may be to an inner group of exalted angels; <i> ''''' ‛ēdhāh ''''' </i> and <i> ''''' ḳāhāl ''''' </i> , "congregation" (&nbsp;Psalm 82:1; &nbsp;Psalm 89:5 ); and finally <i> ''''' cābhā' ''''' </i> , <i> ''''' cebhā'ōth ''''' </i> , "host," "hosts," as in the familiar phrase "the God of hosts." </p> <p> In New Testament the word <i> ''''' ággelos ''''' </i> , when it refers to a Divine messenger, is frequently accompanied by some phrase which makes this meaning clear, e.g. "the angels of heaven" (&nbsp;Matthew 24:36 ). Angels belong to the "heavenly host" (&nbsp;Luke 2:13 ). In reference to their nature they are called "spirits" (&nbsp;Hebrews 1:14 ). Paul evidently referred to the ordered ranks of supra-mundane beings in a group of words that are found in various combinations, namely, <i> ''''' archaı́ ''''' </i> , "principalities," <i> ''''' exousı́ai ''''' </i> , "powers," <i> ''''' thrónoi ''''' </i> , "thrones," <i> ''''' kuriótētes ''''' </i> , "dominions," and <i> ''''' dunámeis ''''' </i> , also translated "powers." The first four are apparently used in a good sense in &nbsp;Colossians 1:16 , where it is said that all these beings were created through Christ and unto Him; in most of the other passages in which words from this group occur, they seem to represent <i> evil </i> powers. We are told that our wrestling is against them (&nbsp; Ephesians 6:12 ), and that Christ triumphs over the principalities and powers (&nbsp;Colossians 2:15; compare &nbsp;Romans 8:38; &nbsp;1 Corinthians 15:24 ). In two passages the word <i> ''''' archággelos ''''' </i> , "archangel" or chief angel, occurs: "the voice of the archangel" (&nbsp;1 Thessalonians 4:16 ), and "Michael the archangel" (&nbsp;Judges 1:9 ). </p> II. Angels in Old Testament <p> 1. Nature, Appearances and Functions </p> <p> Everywhere in the Old Testament the existence of angels is assumed. The creation of angels is referred to in &nbsp;Psalm 148:2 , &nbsp;Psalm 148:5 (compare &nbsp; Colossians 1:16 ). They were present at the creation of the world, and were so filled with wonder and gladness that they "shouted for joy" (&nbsp;Job 38:7 ). Of their nature we are told nothing. In general they are simply regarded as embodiments of their mission. Though presumably the holiest of created beings, they are charged by God with folly (&nbsp;Job 4:18 ), and we are told that "he putteth no trust in his holy ones" (&nbsp;Job 15:15 ). References to the fall of the angels are only found in the obscure and probably corrupt passage &nbsp;Genesis 6:1-4 , and in the interdependent passages &nbsp;2 Peter 2:4 and &nbsp; Judges 1:6 , which draw their inspiration from the Apocryphal book of <i> Enoch </i> . Demons are mentioned (see [[Demons]] ); and although Satan appears among the sons of God (&nbsp;Job 1:6; &nbsp;Job 2:1 ), there is a growing tendency in later writers to attribute to him a malignity that is all his own (see Satan ). </p> <p> As to their outward appearance, it is evident that they bore the human form, and could at times be mistaken for men (&nbsp;Ezekiel 9:2; &nbsp;Genesis 18:2 , &nbsp;Genesis 18:16 ). There is no hint that they ever appeared in female form. The conception of angels as winged beings, so familiar in Christian art, finds no support in Scripture (except, perhaps &nbsp;Daniel 9:21; &nbsp;Revelation 14:6 , where angels are represented as "flying"). The cherubim and seraphim (see Cherub; Seraphim ) are represented as winged (&nbsp;Exodus 25:20; &nbsp;Isaiah 6:2 ); winged also are the symbolic living creatures of Ezek (&nbsp;Ezekiel 1:6; compare &nbsp;Revelation 4:8 ). </p> <p> As above stated, angels are messengers and instruments of the Divine will. As a rule they exercise no influence in the physical sphere. In several instances, however, they are represented as destroying angels: two angels are commissioned to destroy Sodom (&nbsp;Genesis 19:13 ); when David numbers the people, an angel destroys them by pestilence (&nbsp;2 Samuel 24:16 ); it is by an angel that the [[Assyrian]] army is destroyed (&nbsp;2 Kings 19:35 ); and Ezekiel hears six angels receiving the command to destroy those who were sinful in Jerusalem (&nbsp;Ezekiel 9:1 , &nbsp;Ezekiel 9:5 , &nbsp;Ezekiel 9:7 ). In this connection should be noted the expression "angels of evil," i.e. angels that bring evil upon men from God and execute His judgments (&nbsp;Psalm 78:49; compare &nbsp;1 Samuel 16:14 ). Angels appear to Jacob in dreams (&nbsp;Genesis 28:12; &nbsp;Genesis 31:11 ). The angel who meets Balaam is visible first to the ass, and not to the rider (Nu 22ff). Angels interpret God's will, showing man what is right for him (&nbsp;Job 33:23 ). The idea of angels as caring for men also appears (&nbsp;Psalm 91:11 f), although the modern conception of the possession by each man of a special guardian angel is not found in Old Testament. </p> <p> 2. The Angelic Host </p> <p> The phrase "the host of heaven" is applied to the stars, which were sometimes worshipped by idolatrous Jews (&nbsp;Jeremiah 33:22; &nbsp;2 Kings 21:3; &nbsp;Zephaniah 1:5 ); the name is applied to the company of angels because of their countless numbers (compare &nbsp;Daniel 7:10 ) and their glory. They are represented as standing on the right and left hand of Yahweh (&nbsp;1 Kings 22:19 ). Hence God, who is over them all, is continually called throughout Old Testament "the God of hosts," "Yahweh of hosts," "Yahweh God of hosts"; and once "the prince of the host" (&nbsp;Daniel 8:11 ). One of the principal functions of the heavenly host is to be ever praising the name of the Lord (&nbsp;Psalm 103:21; &nbsp;Psalm 148:1 f). In this host there are certain figures that stand out prominently, and some of them are named. The angel who appears to Joshua calls himself "prince of the host of Yahweh" (&nbsp; Joshua 5:14 f). The glorious angel who interprets to Daniel the vision which he saw in the third year of [[Cyrus]] (&nbsp; Daniel 10:5 ), like the angel who interprets the vision in the first year of [[Belshazzar]] (&nbsp;Daniel 7:16 ), is not named; but other visions of the same prophet were explained to him by the angel Gabriel, who is called "the man Gabriel," and is described as speaking with "a man's voice" (&nbsp;Daniel 9:21; &nbsp;Daniel 8:15 f). In Daniel we find occasional reference made to "princes": "the prince of Persia," "the prince of Greece" (&nbsp; Daniel 10:20 ). These are angels to whom is entrusted the charge of, and possibly the rule over, certain peoples. Most notable among them is Michael, described as "one of the chief princes," "the great prince who standeth for the children of thy people," and, more briefly, "your prince" (&nbsp;Daniel 10:13; &nbsp;Daniel 12:1; &nbsp;Daniel 10:21 ); Michael is therefore regarded as the patron-angel of the Jews. In Apocrypha Raphael, Uriel and Jeremiel are also named. Of Raphael it is said (Tobit 12:15) that he is "one of the seven holy angels who present the prayers of the saints" to God (compare &nbsp;Revelation 8:2 , "the seven angels that stand before God"). It is possible that this group of seven is referred to in the above-quoted phrase, "one of the chief princes". Some (notably Kosters) have maintained that the expressions "the sons of the <i> ''''' 'ĕlōhı̄m ''''' </i> ," God's "council" and "congregation," refer to the ancient gods of the heathen, now degraded and wholly subordinated to Yahweh. This rather daring speculation has little support in Scripture; but we find traces of a belief that the patron-angels of the nations have failed in establishing righteousness within their allotted sphere on earth, and that they will accordingly be punished by Yahweh their over-Lord (&nbsp;Isaiah 24:21 f; &nbsp; Psalm 82:1-8; compare &nbsp;Psalm 58:1 f the Revised Version, margin; compare &nbsp; Judges 1:6 ). </p> <p> 3. The Angel of the Theophany </p> <p> This angel is spoken of as "the angel of Yahweh," and "the angel of the presence (or face) of Yahweh." The following passages contain references to this angel: &nbsp;Genesis 16:7 - the angel and Hagar; Gen 18 - A braham intercedes with the angel for Sodom; &nbsp;Genesis 22:11 - the angel interposes to prevent the sacrifice of Isaac; &nbsp; Genesis 24:7 , &nbsp;Genesis 24:40 - A braham sends [[Eliezer]] and promises the angel's protection; &nbsp;Genesis 31:11 - the angel who appears to Jacob says "I am the God of Beth-el"; &nbsp; Genesis 32:24 - J acob wrestles with the angel and says, "I have seen God face to face"; &nbsp;Genesis 48:15 f - J acob speaks of God and the angel as identical; [[Ex]] 3 (compare &nbsp;Acts 7:30 ) - the angel appears to Moses in the burning bush; &nbsp;Exodus 13:21; &nbsp;Exodus 14:19 (compare &nbsp; Numbers 20:16 ) - G od or the angel leads Israel out of Egypt; &nbsp;Exodus 23:20 - the people are commanded to obey the angel; Ex 32:34 through 33:17 (compare &nbsp; Isaiah 63:9 ) - M oses pleads for the presence of God with His people; Josh 5:13 through 6:2 - the angel appears to Joshua; &nbsp;Judges 2:1-5 - the angel speaks to the people; &nbsp; Judges 6:11 - the angel appears to Gideon. </p> <p> A study of these passages shows that while the angel and Yahweh are at times distinguished from each other, they are with equal frequency, and in the same passages, merged into each other. How is this to be explained? It is obvious that these apparitions cannot be the [[Almighty]] Himself, whom no man hath seen, or can see. In seeking the explanation, special attention should be paid to two of the passages above cited. In &nbsp;Exodus 23:20 God promises to send an angel before His people to lead them to the promised land; they are commanded to obey him and not to provoke him "for he will not pardon your transgression: for my name is in him." Thus the angel can forgive sin, which only God can do, because God's name, i.e. His character and thus His authority, are in the angel. Further, in the passage Ex 32:34 through 33:17 Moses intercedes for the people after their first breach of the covenant; God responds by promising, "Behold mine angel shall go before thee"; and immediately after God says, "I will not go up in the midst of thee." In answer to further pleading, God says, "My presence shall go with thee, and I will give thee rest." Here a clear distinction is made between an ordinary angel, and the angel who carries with him God's presence. The conclusion may be summed up in the words of [[Davidson]] in his <i> Old Testament [[Theology]] </i> : "In particular providences one may trace the presence of Yahweh in influence and operation; in ordinary angelic appearances one may discover Yahweh present on some side of His being, in some attribute of His character; in the angel of the Lord He is fully present as the covenant God of His people, to redeem them." The question still remains, Who is theophanic angel? To this many answers have been given, of which the following may be mentioned: (1) This angel is simply an angel with a special commission; (2) He may be a momentary descent of God into visibility; (3) He may be the Logos, a kind of temporary preincarnation of the second person of the Trinity. Each has its difficulties, but the last is certainly the most tempting to the mind. Yet it must be remembered that at best these are only conjectures that touch on a great mystery. It is certain that from the beginning God used angels in human form, with human voices, in order to communicate with man; and the appearances of the angel of the Lord, with his special redemptive relation to God's people, show the working of that Divine mode of self-revelation which culminated in the coming of the Saviour, and are thus a fore-shadowing of, and a preparation for, the full revelation of God in Jesus Christ. Further than this, it is not safe to go. </p> III. Angels in New Testament <p> 1. Appearances </p> <p> Nothing is related of angels in New Testament which is inconsistent with the teaching of Old Testament on the subject. Just as they are specially active in the beginning of Old Testament history, when God's people is being born, so they appear frequently in connection with the birth of Jesus, and again when a new order of things begins with the resurrection. An angel appears three times in dreams to Joseph (&nbsp;Matthew 1:20; &nbsp;Matthew 2:13 , &nbsp;Matthew 2:19 ). The angel Gabriel appears to Zacharias, and then to Mary in the annunciation (Lk 1). An angel announces to the shepherds the birth of Jesus, and is joined by a "multitude of the heavenly host," praising God in celestial song (&nbsp;Luke 2:8 ). When Jesus is tempted, and again during the agony at Gethsemane, angels appear to Him to strengthen His soul (&nbsp;Matthew 4:11; &nbsp;Luke 22:43 ). The verse which tells how an angel came down to trouble the pool (&nbsp;John 5:4 ) is now omitted from the text as not being genuine. An angel descends to roll away the stone from the tomb of Jesus (&nbsp;Matthew 28:2 ); angels are seen there by certain women (&nbsp;Luke 24:23 ) and (two) by Mary Magdalene (&nbsp;John 20:12 ). An angel releases the apostles from prison, directs Philip, appears to Peter in a dream, frees him from prison, smites Herod with sickness, appears to Paul in a dream (&nbsp;Acts 5:19; &nbsp;Acts 8:26; &nbsp;Acts 10:3; &nbsp;Acts 12:7; &nbsp;Acts 12:23; &nbsp;Acts 27:23 ). Once they appear clothed in white; they are so dazzling in appearance as to terrify beholders; hence they begin their message with the words "Fear not" (&nbsp;Matthew 28:2-5 ). </p> <p> 2. The Teaching of Jesus About Angels </p> <p> It is quite certain that our Lord accepted the main teachings of Old Testament about angels, as well as the later Jewish belief in good and bad angels. He speaks of the "angels in heaven" (&nbsp;Matthew 22:30 ), and of "the devil and his angels" (&nbsp;Matthew 25:41 ). According to our Lord the angels of God are holy (&nbsp;Mark 8:38 ); they have no sex or sensuous desires (&nbsp;Matthew 22:30 ); they have high intelligence, but they know not the time of the Second Coming (&nbsp;Matthew 24:36 ); they carry (in a parable) the soul of [[Lazarus]] to Abraham's bosom (&nbsp;Luke 16:22 ); they could have been summoned to the aid of our Lord, had He so desired (&nbsp;Matthew 26:53 ); they will accompany Him at the Second Coming (&nbsp;Matthew 25:31 ) and separate the righteous from the wicked (&nbsp;Matthew 13:41 , &nbsp;Matthew 13:49 ). They watch with sympathetic eyes the fortunes of men, rejoicing in the repentance of a sinner (&nbsp;Luke 15:10; compare &nbsp;1 Peter 1:12; &nbsp;Ephesians 3:10; &nbsp;1 Corinthians 4:9 ); and they will hear the Son of Man confessing or denying those who have confessed or denied Him before men (&nbsp;Luke 12:8 f). The angels of the presence of God, who do not appear to correspond to our conception of guardian angels, are specially interested in God's little ones (&nbsp; Matthew 18:10 ). Finally, the existence of angels is implied in the Lord's [[Prayer]] in the petition, "Thy will be done, as in heaven, so on earth" (&nbsp;Matthew 6:10 ). </p> <p> 3. Other New Testament References </p> <p> Paul refers to the ranks of angels ("principalities, powers" etc.) only in order to emphasize the complete supremacy of Jesus Christ. He teaches that angels will be judged by the saints (&nbsp;1 Corinthians 6:3 ). He attacks the incipient [[Gnosticism]] of Asia Minor by forbidding the, worship of angels (&nbsp;Colossians 2:18 ). He speaks of God's angels as "elect," because they are included in the counsels of Divine love (&nbsp;1 Timothy 5:21 ). When Paul commands the women to keep their heads covered in church because of the angels (&nbsp;1 Corinthians 11:10 ) he probably means that the angels, who watch all human affairs with deep interest, would be pained to see any infraction of the laws of modesty. In &nbsp;Hebrews 1:14 angels are (described as ministering spirits engaged in the service of the saints. Peter also emphasizes the supremacy of our Lord over all angelic beings (&nbsp; 1 Peter 3:22 ). The references to angels in 2 Peter and Jude are colored by contact with Apocrypha literature. In Revelation, where the references are obviously symbolic, there is very frequent mention of angels. The angels of the seven churches (&nbsp;Revelation 1:20 ) are the guardian angels or the personifications of these churches. The worship of angels is also forbidden (&nbsp;Revelation 22:8 f). [[Specially]] interesting is the mention of elemental angels - "the angel of the waters" (&nbsp; Revelation 16:5 ), and the angel "that hath power over fire" (&nbsp;Revelation 14:18; compare &nbsp;Revelation 7:1; &nbsp;Revelation 19:17 ). Reference is also made to the "angel of the bottomless pit," who is called Abaddon or [[Apollyon]] (which see), evidently an evil angel (&nbsp;Revelation 9:11 the King James Version, the Revised Version (British and American) "abyss"). In &nbsp; Revelation 12:7 we are told that there was war between Michael with his angels and the dragon with his angels. </p> IV. Development of the Doctrine <p> In the childhood of the race it was easy to believe in God, and He was very near to the soul. In Paradise there is no thought of angels; it is God Himself who walks in the garden. A little later the thought of angels appears, but, God has not gone away, and as "the angel of Yahweh" He appears to His people and redeems them. In these early times the Jews believed that there were multitudes of angels, not yet divided in thought into good and bad; these had no names or personal characteristics, but were simply embodied messages. Till the time of the captivity the Jewish angelology shows little development. During that dark period they came into close contact with a polytheistic people, only to be more deeply confirmed in their monotheism thereby. They also became acquainted with the purer faith of the Persians, and in all probability viewed the tenets of [[Zoroastrianism]] with a more favorable eye, because of the great kindness of Cyrus to their nation. There are few direct traces of Zoroastrianism in the later angelology of the Old Testament. It is not even certain that the number seven as applied to the highest group of angels is Persian in its origin; the number seven was not wholly disregarded by the Jews. One result of the contact was that the idea of a hierarchy of the angels was more fully developed. The conception in Dan of angels as "watchers," and the idea of patron-princes or angel-guardians of nations may be set down to Persian influence. It is probable that contact with the [[Persians]] helped the Jews to develop ideas already latent in their minds. According to Jewish tradition, the names of the angels came from Babylon. By this time the consciousness of sin had grown more intense in the Jewish mind, and God had receded to an immeasurable distance; the angels helped to fill the gap between God and man. </p> <p> The more elaborate conceptions of Daniel and Zechariah are further developed in Apocrypha, especially in 2 Esdras, Tobit and 2 Macc. </p> <p> In the New Testament we find that there is little further development; and by the Spirit of God its writers were saved from the absurdly puerile teachings of contemporary Rabbinism. We find that the Sadducees, as contrasted with the Pharisees, did not believe in angels or spirits (&nbsp;Acts 23:8 ). We may conclude that the Sadducees, with their materialistic standpoint, and denial of the resurrection, regarded angels merely as symbolical expressions of God's actions. It is noteworthy in this connection that the great priestly document (Priestly Code, P) makes no mention of angels. The Book of Revelation naturally shows a close kinship to the books of Ezekiel and Daniel. </p> <p> [[Regarding]] the rabbinical developments of angelology, some beautiful, some extravagant, some grotesque, but all fanciful, it is not necessary here to speak. The [[Essenes]] held an esoteric doctrine of angels, in which most scholars find the germ of the [[Gnostic]] eons. </p> V. The Reality of Angels <p> A belief in angels, if not indispensable to the faith of a Christian, has its place there. In such a belief there is nothing unnatural or contrary to reason. Indeed, the warm welcome which human nature has always given to this thought, is an argument in its favor. Why should there not be such an order of beings, if God so willed it? For the Christian the whole question turns on the weight to be attached to the words of our Lord. All are agreed that He teaches the existence, reality, and activity of angelic beings. Was He in error because of His human limitations? That is a conclusion which it is very hard for the Christian to draw, and we may set it aside. Did He then adjust His teaching to popular belief, knowing that what He said was not true? This explanation would seem to impute deliberate untruth to our Lord, and must equally be set aside. So we find ourselves restricted to the conclusion that we have the guaranty of Christ's word for the existence of angels; for most Christians that will settle the question. </p> <p> The visible activity of angels has come to an end, because their mediating work is done; Christ has founded the kingdom of the Spirit, and God's Spirit speaks directly to the spirit of man. This new and living way has been opened up to us by Jesus Christ, upon whom faith can yet behold the angels of God ascending and descending. Still they watch the lot of man, and rejoice in his salvation; still they join in the praise and adoration of God, the Lord of hosts, still can they be regarded as "ministering spirits sent forth to do service for the sake of them that shall inherit salvation." </p> Literature <p> All Old Testament and New Testament theologies contain discussions. Among the older books Oehler's <i> Old Testament Theology </i> and Hengstenberg's <i> [[Christology]] of Old Testament </i> (for "angel of Yahweh") and among modern ones Davidson's <i> Old Testament Theology </i> are specially valuable. The ablest supporter of theory that the "sons of the Elohim" are degraded gods is Kosters. "Het onstaan der Angelologie onder Israel," Tt 1876. See also articles on "Angel" in <i> HDB </i> (by Davidson), <i> EB </i> , <i> DCG </i> , <i> Jewish Encyclopedia </i> , <i> RE </i> (by Cremer). Cremer's <i> Biblico-Theological New Testament Lexicon </i> should be consulted under the word "aggelos." For Jewish beliefs see also Edersheim's <i> Life and Times of Jesus </i> , II, Appendix xiii. On the Pauline angelology see Everling, <i> Die paulinische Angelologie </i> . On the general subject see Godet, <i> Biblical Studies </i> ; Mozley, <i> The Word </i> , chapter lix, and Latham, <i> A [[Service]] of Angels </i> . </p>