Angels
The angel of Yahweh
Of all the spiritual powers with divine commissions, the most distinctive is the angel of Yahweh, who has various functions (Gen. 24:7, 40; Exod. 3:2; Num. 22:22; Josh. 5:13–15; 2 Sam. 24 [par. 1 Chr. 21]; 1 Kgs. 19:7; 2 Kgs. 19:35; Ps. 35:4–6; Is. 63:9), especially that of communicating God’s message, notably to his prophets (Zech. 1:9–6:5).
In some accounts of divine interaction with human beings, Yahweh is not distinguished from his angel (*e.g. Gen 16:7–14). This probably does not reflect an anthropomorphic view of God; rather, such passages provide a ‘living portrayal of an encounter with God, which because of the dangers of an immediate theophany was also understood as having been mediated in some way’ (D. N. Freedman et al., ‘malāḵ’, in TDOT 8, p. 321). In short, the angel of Yahweh, who appears throughout the OT, was understood as one of the means through which Yahweh acted in the human realm.
Angels are intelligent, moral, and spiritual beings created by God who worship him and carry out his will.
Scripture indicates that, like all other creatures, angels were created by God. It does not, however, explain when this creation occurred. The Bible refers to angels by a number of terms, such as “hosts,” “sons of God,” “holy ones,” and “spirits.” Angels are intelligent beings who possess great power. Their primary functions as revealed in Scripture are to engage in the worship of God in heaven and carry out his purposes on earth. God commissions angels to protect his people, deliver them from danger, transmit divine messages, and encourage believers.
The exact number of angels is unknown, but John in Revelation speaks of seeing a vast number: “myriads of myriads and thousands of thousands” (Rev 5:11 ESV). The number of angels is also fixed since (apparently) they do not procreate. Furthermore, Scripture indicates that angels are organized according to a hierarchy, with Michael named as the “archangel” and therefore apparently the angels’ foremost leader. Scripture also attests to several types of angels, such as “cherubim” and “seraphim,” neither of which is explained.
As a different order of being than humanity, angels were not corrupted by Adam’s fall. Instead they are sinless and holy, wholly obedient to the Lord’s will. Though they are invisible, angels sometimes have manifested themselves on earth and have interacted with humans. Angels have played a important role in redemptive history, often appearing at significant moments—such as the birth of Christ, the resurrection, and the ascension.
Passages
KEY VERSES
Heb 1:14; Heb 13:2; Is 6:2–3; Da 10:10–14; Lk 1:26–38; 2 Ki 19:35; Job 1:6; 2 Pe 2:11; Col 1:16; Mt 22:28–30; Lk 15:10; Zec 1:9–10; Ps 103:20–21; Eze 10:1–22
ADDITIONAL VERSES
Ge 18:1–22; Ge 19:1–22; Jos 5:13–15; 2 Sa 14:17; 2 Sa 14:20; 1 Ki 22:19; Job 38:7; Ps 34:7; Ps 78:49; Ps 91:11; Ps 148:2–6; Da 9:20–27; Col 1:16; Mt 2:19; Mt 4:6–11; Mt 22:30; Mt 24:31; Mt 25:31; Mt 26:53; Mk 1:13; Mk 8:38; Lk 2:13; Lk 4:10; Lk 20:36; Jn 20:10–14; Ac 1:10–11; Ac 5:19; Ac 10:22; Ac 12:5–11; 1 Co 11:10; Col 1:16; Col 2:18; Heb 1:7; Heb 2:6–9; 2 Pe 2:11; Re 4:6–10; Re 5:11–12; Re 14:6
B. Uses of the doctrine of evil angels
(a) It illustrates the real nature of sin, and the depth of the ruin to which it may bring the soul, to reflect upon the present moral condition, and eternal wretchedness to which these spirits, so highly endowed, have brought themselves by their rebellion against God.
(b) It inspires a salutary fear and hatred of the first subtle approaches of evil from within or from without, to remember that these may be the covert advances of a personal and malignant being, who seeks to overcome our virtue and to involve us in his own apostasy and destruction.
(c) It shuts us up to Christ, as the only Being who is able to deliver us or others from the enemy of all good.
(d) It teaches us that our salvation is wholly of grace, since for such multitudes of rebellious spirits no atonement and no renewal were provided—simple justice having its way, with no mercy to interpose or save.
