ANGELOLOGY
IV. THE CLASSIFICATION OF ANGELS
The angels fall into two large classes: the good angels and the evil angels.
There are various subdivisions in both of these classes.
i:
A. THE GOOD ANGELS
Of these there are several kinds.
1. The angels. Thk word angel, both in Hebrew and Greek, means “mes- senger. ” The disciples that John sent to Jesus are called aggeloi or mes.- sengers (Luke 7:24). Only the context can make clear whether the word
138 Angelology
denotes human or superhuman messengers. Of the angels there are myriads.
Daniel says, “Thousands upon thousands were attending Him, and myriads upon myriads were standing before Him” (7: 10; cf. Rev. 5: 11). The Psalmist says, “The chariots of God are myriads, thousands upon thousands; the Lord is among them as at Sinai, in holiness” (Ps. 68:17). Our Lord told Peter that his Father would send him more than twelve legions of angels if he asked him (Matt. 26:53). And in Hebrews we read of “myriads of angels” (12:22).
They may appear individually (Acts 5 : 19), in couples (Acts 1: lo), or in groups (Luke 2 : 13).
2. The cherubim. The cherubim are mentioned in Gen. 3: 24; 2 Kings 19:15; Ezek. lO:l-22; 28:14-16. The etymology of the word is not known for certain, though it has been suggested that it means “to cover” or “to guard.” A cherub guarded the entrance to the garden (Gen. 3:24). Two cherubim were placed on top of the ark in the tabernacle and temple (Exod.
25: 19 ; 1 Kings 6:23-28). Cherubim were also wrought into the texture of the inner curtains and veil of the tabernacle (Exod. 26:1, 31) and carved on the doors of the temple (1 Kings 6:32,35). From the fact that they guard the entrance to paradise, that they are represented as somehow supporting the throne of God (Ps. 18:lO; 8O:l; 99:1), and that figures of them were wrought into the curtains and veil of the tabernacle and the doors of the temple, we gather that they are chiefly the guardians of the throne of God.
Satan may have been one of the cherubim before he fell (Ezek. 28:14-16).
3. The seraphim. The seraphim are mentioned by name only in Isa. 6:2, 6.
They seem to be distinct from the cherubim, for God is said to be seated above the cherubim (1 Sam. 4:4; Ps. 8O:l; 99:1), but the seraphim stand above him (Isa. 6:2). Their duties are also different from those of the cheru- bim. They lead heaven in the worship of God Almighty and purify God’s servants for acceptable worship and service. That is, they appear to be con- cerned with worship and holiness, rather than justice and might. In deep humility and profound reverence, they carry on their ministry. The cherubim, on the contrary, are the guardians of the throne of God and God’s ambassadors extraordinary. Thus each has its distinct position and ministry.
4. The living creatures.
with the seraphim,2
Some identify the living creatures of Rev. 4:6-9 and others with the cherubim.3 There are striking dif- ferences between them, so it is probably best to identify them as a different type of angel than either the seraphim or the cherubim. They worship God, direct the judgments of God (Rev. 6: lff. ; 15: 7), and witness the worship of 2Dickason, Angels Elect and Evil, p. 67.
3Hoyt, An Exposition of the Book of Revelation, p. 35.
The Origin, Nature, Fall, and Classification of the Angels 139 the one hundred and forty-four thousand (Rev. 14:3). They are active about the throne of God as are the seraphim and the cherubim.
5. The archangels. The term “archangel” occurs but twice in Scripture (1 Thess. 4:16; Jude 9), but there are other references to at least one archangel, Michael. He is the only angel called an archangel. He is repre- sented as having his own angels (Rev. l2:7) and is said to be the prince of the nation of Israel (Dan. 10:13, 21; 12:l). The apocryphal book of Enoch (20:1-7) enumerates six angels of power: Uriel, Raphael, Raguel, Michael, Zariel, and Gabriel. The variant reading in the margin adds Remiel as the seventh. Tobit 12:15 reads, “I am Raphael, one of the seven holy angels who offer up the prayers of the saints and eriter in before the glory of the Holy One.” Though these books are apocryphal, they nevertheless show what the ancients believed in this respect. It would seem that Gabriel might qualify as a second archangel (Dan. 8:16; 9:21; Luke 1:19, 26).
The archangels appear to have the specific responsibility of protecting and prospering Israel (Dan. 10:13, 21; 12 : 1), of announcing the birth of the Savior (Luke 1:26-38), of defeating Satan and his angels in their attempt to kill the man-child and the woman (Rev. 12:7-12), and of heralding the return of Christ for his own (1 Thess. 4:16-18).
6. The watchers. In Dan. 4:13 a holy watcher is mentioned and that in the singular; v. 17 uses the plural “watchers. ” These are probably angels who are sent by God to observe. The name suggests vigilance. They are also involved in bringing a message from God to man. Whether these are a special class of angels is unknown.
7. Sons of God. Another phrase that is used of angels is “sons of God.”
This phrase is used in Job 1: 6; 2 : 1; and 38: 7 to refer to angels, including Satan. They are sons of God in the sense of being created by God. In fact,
“gods” (elohim) is used of angels (Ps. 8:5; cf. Heb. 2:7). Some hold that the sons of God mentioned in Gen. 6:2 are angels who cohabited with women. It may, however, have reference to the godly line of Seth.
There are indications of organization among tk: angels. In Col. 1: 16 Paul speaks of thrones, dominions, rulers, and authorities, and adds that they were “created through Him and for Him. ” This seems to indicate that Paul has reference to the good angels. In Eph. 1:21 the reference appears to include both the good and the evil angels. Elsewhere this terminology refers definitely to the evil angels (Rom. 8:38; Eph. 6:12; Col. 2:15).
It is not likely, hodever, that Paul aims to present in Col. 1:16 a regular hierarchy of angels, and certainly he did not have an elaborate system of aeons to serve the purpose of metaphysical theology and ethics. The Testa- ments of the Twelve Patriarchs (Levi 3), written about the close of the first
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The Origin, Nature, Fall, and Classification of the Angcl~ 147 Tartarus is a murky place beneath Hades. If wicked men go down to Hades, it does not seem unlikely that Tartarus, the place where wicked angels are confined, is still farther down. Their punishment consists of being confined in pits of darkness and of being bound with everlasting chains, reserved unto the judgment of the great day.
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century, teaches about seven heavens. The first is not populated, but all above that are populated by various spirits or angels. But Paul does not teach any such systematic gradation of the angels. We can only say that the thrones perhaps refer to angelic beings whose place is in the immediate presence of God. These angels are invested with regal power, which they exercise under God. The dominions appear to stand next in dignity to the thrones. The rulers seem to refer to rulers over distinct peoples or nations.
Thus Michael is said to be Israel’s prince (Dan. 10:21; 12: 1); we read also of the prince of Persia and the prince of Greece (Dan. 10:20). That is, each one is a prince in one of these princedoms. This seems to be true also of the church, for mention is made in the Revelation of angels over the seven churches (1: 20). The authorities are possibly subordinate authorities, serv- ing under one of the other orders.
2. The angels that are free. These are often mentioned in connection with Satan, their leader (Matt. 25:41; Rev. 12:7-9). At other times, they are referred to separately (Ps. 78:49; Rom. 8:38; 1 Cor. 6:3; Rev. 9:14). They are included in the “rule and authority and power and dominion” of Eph.
1:21, and are explicitly mentioned in Eph. 6:12 and Col. 2: 15. Their chief occupation seems to be that of supporting their leader Satan in his warfare against the good angels and God’s people and cause.
The phrase “angel of the Lord” occurs often in the Old Testament, but it has reference not to an ordinary angel, but to the preincarnate Christ; there- fore, it is not under discussion at this point.
B. THE EVIL ANGELS
3. The demons. Demons are often mentioned in Scripture, particularly in the Gospels. They are spirit beings (Matt. 8:16), often called “unclean spirits” (Mark 9:25). They serve under the authority of Satan (Luke 11: 15- 19)~ though they are ultimately subject to God (Matt. 8:29). Demons are able to cause dumbness (Matt. 9:32f.), blindness (Matt. 12:22), personal As with good angels, there are also differences among the evil angels.
2. The angels that are kept in prison. These are mentioned specifically in 2 Pet. 2:4 and Jude 6. All seem to agree that Peter and Jude have the same angels in mind. Peter merely says that they sinned and that God cast them down to Tartarus, committing them to pits of darkness and reserving them unto judgment. But Jude represents their sin as consisting of leaving their own principality and their proper habitation. It may be that Jude had the Septuagint reading of Deut. 32:8 in mind. There God is said to have divided the nations “according to the tiumber of the angels of God.” It is assumed that God appointed one or more angels over each of the nations. The fact that various nations are thus under one or another of these angelic princes is clear from Daniel (10: 13, 20f. ; 12: 1). To leave their own principality might thus mean that they became unfaithful in the performance of their duties, but more probably it means that they sought to obtain a more coveted principal- ity. To leave their proper habitation might mean that they left their heavenly dwelling and came down to earth.
Another interpretation has also been advanced. In Jude 7, the sin of Sodom and Gomorrah seems to be likened to the sin of the enchained angels. This may mean that the sin of the angels was some type of gross immorality.
Some have suggested that the sin of Gen. 6:2 is that of angels being sexually involved with women. As the punishment for their sin, God thrust them down to Tartarus. In the New Testament the term “Tartarus” occurs only in 2 Pet. 2:4, though it appears three times in the Septuagint. In Homer,
injury (Mark 9:18), and other physical defects .and deformities (Luke 13:ll-17). They oppose the work of God by corrupting sound doctrine (1 Tim. 4:1-3), godly wisdom (James 3:15), and Christian fellowship (1 Cor.
10:20f.).
Are the demons distinct from or to be equated with the free fallen angels?
Some suggest that demons are disembodied spirits of a pre-Adamic race. It is preferable to identify them with the fallen angels which are yet free. That they possess individuals is part of their continuing effort to frustrate the program of God, rather than merely a desire to be clothed with a human body. They, under Satan, are enemies of God and his kingdom. Unger writes :
Satan holds sway over the fallen spirits, who concurred in his primal rebellion. His authority is without doubt what he has b ‘pn permitted to retain from his creation. These spirits, having [made z an irrevocable choice to follow Satan, instead of remaining loyal to their Creator, have become irretrievably confirmed in wickedness, and irreparably abandoned to delusion. Hence, they are in full sympathy with their prince, and render him willing service in their varied ranks and posi- tions of service in his highly organized kingdom of evil (Matt. 12 : 26) .4 4. Satan. This superhuman being is mentioned in the Old Testament ex-
pressly only in Gen. 3:1-15; 1 Chron. 21:l; Job 1:6-12; 2:1-7; Zech. 3:lf.
4Unger, Biblical Demonology, p. 73.
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Perhaps he is also mentioned in reference to the scapegoat in Lev. 16:8, one of the two goats used on the Day of Atonement. In the New Testament, Satan is mentioned very frequently (Matt. 4: l-11 ; Luke 10: 18f. ; John 13 :2, 27; 1 Pet. 5:8f.; Rev. 12; 20:1-3, 7-10).
The Scriptures abundantly testify to the personality of Satan. Personal pronouns are applied to him (Job 1:8,12; Zech. 3:2; Matt. 4:lO; John 8:44);
personal attributes are ascribed to him (will, Isa. 14 : 13f. ; cf. 1 Tim. 3 : 6 ; and knowledge, Job 1: 9f .) ; and personal acts are performed by him (Job 1: 9-11;
Matt. 4:1-11; John 8:44; 1 John 3:8: Jude 9; Rev. 12:7-10).
In the Scriptures this powerful being is referred to by several different names. (1) Satan (1 Chron. 21:l; Job 1:6; Zech. 3:l; Matt. 4:lO; 2 Cor.
2: 11; 1 Tim. 1: 20). This term means “adversary” ; he is the adversary of both God and man (1 Pet. 5:B). (2) Devil (Matt. 13:39; John 13:2; Eph.
6: 11; James 4: 7). As the devil, a term used only in the New Testament, he is the slanderer and the accuser of the brethren (Rev. 12 : 10). He slanders God to man (Gen. 3:1-7), and man to God (Job 1:9; 2:4). (3) Dragon (Rev. 12:3, 7; 13 : 2 ; 20: 2 ; cf. Isa. 51: 9). The word “dragon” seems to mean literally
“serpent” or “sea-monster.” The dragon is taken as the personification of Satan, as it is of Pharaoh in Ezek. 29:3 and 32:2. The dragon as a sea animal may properly represent Satan’s activity in the seas of the world. (4) Serpent (Gen. 3:l; Rev. 12:9; 20:2; cf. Isa. 27:l). By this term, his crookedness and deceitfulness (2 Cor. 11:3) are pointed out. (5) Beelzebub or Beelzebul (Matt.
10:25; 12:24-27; Mark 3:22; Luke 11:15-19). The exact meaning of the term is not known. In Syriac it means “lord of dung.” It is also suggested that the term means “lord of the house.” (6) Belial or Beliar (2 Cor. 6:15).
This term was used in the Old Testament in the sense of “worthlessness”
(2 Sam. 23: 6). Thus we read of the “worthless fellows” (lit. “sons of Belial,”
Judg. 20:13; cf. 1 Sam. 10:27; 30:22; 1 Kings 21:13). (7) Lucifer (Isa.
14: 12). This term means the morning star, an epithet of the planet Venus. It is literally “light-bearer,” and it may have reference to Satan. As Lucifer, Satan is seen as an angel of light (2 Cor. 11:14).
Satan is also given a set of names of a slightly different character. He goes by several descriptive words and phrases. (8) The evil one (Matt. 13:19,38;
Eph. 6: 16 ; 1 John 2: 13f. ; 5 : 19). This is a description of his character and work. He is evil, wicked, cruel, and tyrannical over all that he can control, and he is out to do evil wherever possible. (9) The tempter (Matt. 4:3;
1 Thess. 3 : 5). This name indicates his constant purpose and endeavor to incite man to sin. He presents the most plausible excuses and suggests the most striking advantages for sinning. (10) The god of this world (lit., “age,”
2 Cor. 4:4). As such, he has his servants (2 Cor. ll:lS), doctrines (1 Tim.
4:1), sacrifices (1 Cor. 10:20), and synagogues (Rev. 2:9). He sponsors the religion of the natural man and is, no doubt, back of the false cults and systems that have cursed the true church through the ages. (11) The prince
The Origin, Nature, Fall, and Classification of the Angels 143 of the power of the air (Eph. 2:2). As such, he is the leader of the evil angels (Matt. 12:24; 25:41; Rev. 12:7; 16:13f.). He has a vast host of underlings that carry out his desires, and he rules with despotic power. (12) The ruler of this world (John 12:31; 14:30; 16:ll). This.seems to refer to his influence over the governments of this world. Jesus did not dispute Satan’s claim to some sort of right here on this planet (Matt. 4:8f.); God, however, has set definite bounds for him, and when the time comes, he will be superseded by the rule of the Lord Jesus, the one whose right it is to rule.
The hosts of wickedness are organized, and Satan is at the head. The principalities in Rom. 8:38 are princedoms of evil rulers (cf. Dan. 10:13, 20).
It appears that both the good and the bad organizations of angels are included in the rule, authority, power, and dominion of Eph. 1:21. In Eph. 6:12, the rulers, powers, world forces of this darkness, and the spiritual forces of wickedness in, heavenly places refer to the organization of the forces of evil, as do the rulers and authorities in Col. 2: 15. Just how these Satanic forces are related to Satan and to one another is not made clear in Scripture.
CHAPTER XIV