Angelology

Why should we study angels? Isn’t this subject obscure and irrelevant? Not at all. We can think of several reasons why it is vital to study the subject of angels.

What is an angel?

Angels are immaterial beings. Angels can appear in a physical form—what theologians call “angelophanies.” However, angels are spiritual and immaterial beings (Heb. 1:14; 13:2; Mt. 8:16; 12:45; Lk. 7:21; 8:2; 11:26; Acts 19:12; Eph. 6:12; Rev. 16:14).^[3] Jesus said that spirits do not have “flesh and bones” (Lk. 24:39). Because they are immaterial, a “legion” of demons can inhabit one human body (Lk. 8:30).

Angels are invisible beings. The Lord had to open the eyes of Balaam before he could see the angel standing in his way (Num. 22:31),^[4] and God had to open the eyes of Elisha’s servant before he could see the angelic army that surrounded him (2 Kin. 6:17). Paul writes that angels are invisible creatures (Col. 1:16).

Angels are personal beings. Angels are moral (Lk. 8:2; 9:42; Mt. 12:45), rational (Acts 19:15-16), volitional (Jude 6; 2 Pet. 2:4), and emotional beings (Lk. 8:28, 31; 15:8-10; Mt. 8:28; Rev. 5:11-12).^[5] Furthermore, since they can possess personal beings (Mk. 1:26; 5:9), this must mean that they are personal themselves.

Angels are finite beings. Angels are not omnipresent. They move from one location to another (Lk. 1:26; Dan. 10:12-14; Job 1:7).

Angels are also not omniscient. Though they are exceedingly wise (2 Sam. 14:20), angels do not know everything (Mt. 24:36). Solomon stated that only God knows our thoughts: “You alone know the hearts of all the sons of men” (1 Kin. 8:39; cf. Gen. 6:5; Ps. 139:2, 4, 23; Isa. 66:18; Dan. 2:27-28).

Finally, angels are not omnipotent. Angels are “greater in might and power” than humans (2 Pet. 2:11) and are “mighty in strength” (Ps. 103:20). Indeed, it only took one angel to move the stone from Jesus’ tomb (Mt. 28:2). However, angels are still limited in their power. For instance, demons “cannot open the eyes of the blind” (Jn. 10:21), and even Satan cannot withstand a rebuke from the infinite-personal God (Jude 9).

Consequently, angels are immaterial, personal, and finite creatures. We agree with philosopher Peter S. Williams, who defines angels as “immaterial, purely spiritual creatures directly created by God.”^[6]

Are angels greater than humans?

Yes and no. Angels are stronger, smarter, wiser, and older than humans. But God values humans more than angels. After all, Jesus died for humanity, but he did not die for angels, who are irredeemable (Heb. 1:14; 2:16; 2 Pet. 2:4; Jude 6). Moreover, while we currently live in a fallen state, we will later be glorified above angels (Heb. 2:7), we will judge angels (1 Cor. 6:3), and we will rule over angels (Heb. 2:5).

What do angels look like?

Angels can appear in human form. This occurs throughout the Bible (Gen. 18:2, 16, 22; 19:1, 5, 10, 12, 15, 16; Judg. 13:6; Mark 16:5; Luke 24:4). Hebrews tells us, “Some have entertained angels without knowing it” (Heb. 13:2).

Angels seem to always appear in a male form. One theologian writes, “There are no indications of angels appearing in female form.”^[7]

Angels never appear in a human form with wings.^[8] Once again, while American folk religion depicts humanlike angels as winged creatures, we never see this form of angel depicted in Scripture. The Bible gives examples of flying angels in human form, but it never mentions them having wings (Dan. 9:21; Rev. 14:6). Moreover, the seraphim (Isa. 6:2) and cherubim (Ex. 25:20) have wings, but these are clearly not non-humanlike creatures.

How many angels exist?

Angels are very numerous. There are “myriads” of angels, which refers to 10,000 (Dan. 7:10; cf. Deut. 33:2; Ps. 68:17; Job 25:3). In Revelation, John writes that he saw “myriads of myriads” of angels (Rev. 5:11). If this number is to be taken literally, there would be at least 400 million angels. After all, 10,000 times 10,000 is 100 million. But the use of the plural “myriads” means that the number was at least 20,000 times 20,000. Of course, this seems far too literalistic of an interpretation. We doubt John was counting the angels in his vision with such precision. This is roughly equivalent to saying, “I saw a ton of angels!” As the author of Hebrews writes, there are an “innumerable” number of angels (Heb. 12:22 ESV). For what it’s worth, Aquinas held that “their number is greater than all material beings combined.”^[9]

How many different types of angels are there?

This is difficult to answer. In the spiritual realm, if you used the word “angel,” it might be similar to using the word “car” on Earth. What brand? What make and model? What color? Similarly, the biblical data indicate that there are many various species of angels. Theologian Charles Hodge writes, “There is every reason to presume that the scale of being among rational creatures is as extensive as that in the animal world.”^[10] Consider a few examples:

Furthermore, Scripture repeatedly describes various types and ranks of angels (Col. 1:16; 2:15; 1 Cor. 15:24; Eph. 6:12). A hierarchy of angelic beings is referred to with the words “thrones” (qronoi), “powers” (kuriothtes), “rulers” (arcai), and “authorities” (exousiai), and world-rulers (kosmoskrators).

Some theologians reject the idea that these refer to different types of angels. Instead, they argue, these titles refer to differences in “rank or dignity among them.”^[11] Others go even further, claiming that rank is not in view. Erickson writes, “While these terms may designate different functions, there really is no way of detecting whether any chain of command is thus implied.”^[12] Yet, both the variety and repetition of terms seems to imply that these are different categories of beings—not merely differences in their function.

Where and when did angels originate?

Angels are not transformed dead people, as American folk-religion teaches. The psalmist writes, “[God] commanded and they were created” (Ps. 148:5). Paul tells us that by Jesus “all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him” (Col. 1:16). Angels do not reproduce (Mt. 22:30), since they never die (Lk. 20:36). Therefore, each one was created by God.

Since angels are mere creatures, worshipping angels is forbidden (see Col. 2:18; Rev. 19:10; 22:9; Heb. 1:2-4, 13).

Why do angels exist? What is their function?

Angels speak messages for God. Indeed, the Hebrew word for angel (malʾāk) and the Greek term (angelos) both mean “messenger.”[13] God doesn’t need to speak through angels, but perhaps, he simply chooses to do so. Cole writes, “The God of the Bible is the God of means as well as ends. Over and over again in the biblical narrative, God uses agents (divine and human) to carry out his will and further his purposes.”^[14]

Angels exist to serve believers. The author of Hebrews writes, “Angels are only servants—spirits sent to care for people who will inherit salvation” (Heb. 1:14 NLT). In the past, angels guided believers (Acts 8:26) and cared for them (1 Kin. 19:5-6).

Angels stand in the presence of God. Jesus said, “Angels in heaven continually see the face of My Father who is in heaven” (Mt. 18:10). They worship God in his throne room (Rev. 4; Isa. 6), which involves rejoicing over the advance of the gospel on Earth (Lk. 15:10).

Angels protect believers. Jesus claimed that he could summon “twelve legions of angels” to protect him (Mt. 26:53). The psalmist writes, “The angel of the LORD encamps around those who fear Him, and rescues them” (Ps. 34:7). Moreover, he writes, “He will give His angels charge concerning you, to guard you in all your ways” (Ps. 91:11).

Angels witness God’s plan on Earth. They watch God’s plan unfold on Earth (Job 38:7; Luke 15:10; 1 Cor. 4:9; 11:10; Eph. 3:10; Tim. 3:16; 1 Pet. 1:12).

Angels will judge unbelievers and rescue believers. Jesus taught that angels would accompany him to judge unbelievers at his Second Coming (Mt. 13:39-42, 49-50; 16:27; 2 Thess. 1:7-8; Rev. 14:14-20; Jude 14-15). Furthermore, angels will rescue and gather all believers in Jesus who survive the Tribulation (Mt. 24:30-31).

When did some of the angels fall and become demons?

This question is disputed among theologians. Though, while we aren’t sure when angels fell, it is quite clear that they fell (2 Pet. 2:4; Jude 6). The biblical data can narrow down a general time period when they fell.

At creation, angels hadn’t fallen yet. God asks Job, “Where were you when I laid the foundations of the earth? …as the morning stars sang together and all the angels shouted for joy?” (Job 38:4, 7 NLT) Furthermore, Satan was “blameless in his ways” while he was “in Eden, the garden of God” (Ezek. 28:13-15). However, God states that “unrighteousness was found in you” and “you sinned” and “you corrupted your wisdom by reason of your splendor” (Ezek. 28:15-17). Clearly, Satan is fallen before humans fell in the Garden (Gen. 3). Since God called “all” of his creation “very good” (Gen. 1:31), this must mean that Satan and his angels fell before the fall of humans.

If we were to speculate, we can imagine Satan becoming enraged when he saw God give the Planet Earth to humans (Gen. 1:26-28). These small, smelly, and hairy bipeds were given the title deed to the Earth, while Satan and his angels were told to serve humanity (Heb. 1:14). Imagine how difficult it would be to serve humans when you were Satan—created at such a high level! Frame comments, “I imagine that they are somewhat astounded that God would choose to save human weaklings rather than mighty angels.”^[15]

Do humans have guardian angels?

Angels currently exist to serve believers: “Angels are only servants—spirits sent to care for people who will inherit salvation” (Heb. 1:14 NLT). Therefore, it’s indisputable that angels watch over us. But does this mean that each person has his or her own guardian angel?

This is uncertain. Jesus claimed that children have “their angels in heaven” (Mt. 18:10). However, this could mean that the group of children have a group of angels who watch over them. As one theologian writes, “[Jesus] may simply be saying that angels who are assigned the task of protecting little children have ready access to God’s presence. (To use an athletic analogy, the angels may be playing ‘zone’ rather than ‘man-on-man’ defense.)”^[16] Other passages demonstrate that angels guard humans, but no passage explicitly states that humans have their own guardian angel. These passages come closest (Mt. 18:10; Acts 12:15; 2 Kin. 6:17; Dan. 6:22).

Why can’t we (normally) see angels or demons?

Sometimes, God pulls back the curtain to allow us to see the spiritual realm. For instance, God allowed Elisha and his servant to see the angelic realm (2 Kin. 6:15-17; Num. 22:31). However, this is an unusual case. Most likely, God has prevented us from seeing angels for good and wise reasons. We can only offer a few speculations in this regard:

First, we might be tempted to worship angels. This occurs a number of times in the Bible. When humans see the majesty of angels, they are tempted to become obsessed with them (Rev. 22:8; Col. 2:18). Even now, angels are generally unseen, and people still worship them (e.g. occult practice).

Second, we might be tempted to fear angels. Imagine if you could constantly see angels and demons all around you wherever you went. Imagine the terror we would experience! Those with generalized anxiety should thank God that he has spared you from such an experience!

Third, we might be distracted by angels and ignore God. By becoming overly preoccupied with angels or demons, we would be distracted from God himself.

^[1] Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 458.

^[2] Karl Barth, Church Dogmatics (Edinburgh: T. & T. Clark, 1961), vol. 3, part 3, p. 369.

^[3] Berkhof notes that some theologians throughout history have held that angels have some sort of special bodies called “ethereal bodies,” rather than being incorporeal spirits. Zanchius, Grotius, Emmons, Ebrard, Kurtz, and Delitzsch held this view. This, however, is the vast minority opinion, and it largely died out in the Middle Ages. L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 141-143.

^[4] Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 464.

^[5] Graham Cole writes, “I, for one, find it hard to imagine that the angelic singing of Revelation 5:11-12 was a passionless affair.” Graham A. Cole, Against the Darkness: The Doctrine of Angels, Satan, and Demons (John Feinberg, general editor, Wheaton, IL: Crossway, 2019), 38.

^[6] Peter S. Williams, The Case for Angels (Carlisle: Paternoster Press, 2002), xiii.

^[7] A possible exception could be Zechariah 5:9-11, though this could simply be a vision. Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 464.

^[8] Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 464-465.

^[9] See Thomas Aquinas, Summa Theologica, part 1, questions 50-52. Summarized in Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 460.

^[10] Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1952), vol. 1, p. 636.

^[11] Emphasis mine. L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 147.

^[12] Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 466.

[13] Indeed, sometimes, both terms refer to human messengers (1 Kin. 19:2; Lk. 7:24; 9:52).

^[14] Graham A. Cole, Against the Darkness: The Doctrine of Angels, Satan, and Demons (John Feinberg, general editor, Wheaton, IL: Crossway, 2019), 57.

^[15] John M. Frame, Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2013), 776.

^[16] Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994), 400.