Angelology Part 2

As there is order in the Godhead—Father, Son, and Holy Spirit—and in the works of God (Gen. 1), order is mandatory among the angels. Order and rank among the celestial beings is important to consider, but care should be taken about speculating in order to formulate an organizational chart. We are safe to say that with the exception of Michael, Gabriel, and Lucifer, it is easier to classify the heavenly creatures than to orderly arrange them. The naming of only three of the heavenly creatures is not accidental. A diligent study of the subject will prove that the most feasible way to classify the celestial beings is to take the outstanding characteristics of the different classes and associate them with the different Persons in the Godhead.

Michael—Michael’s name means “who is as God.” Michael’s characteristics of justice, wrath, and power are associated with God the Father. His ministry was to oppose Satan. He was a warrior prince apparently in charge of Israel in the Old Testament. He was a messenger of wrath against movements hostile against God (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7). Michael is the only one of the three further designated “the archangel” (Jude 9). Some teach that the definite article “the” preceding archangel does not limit the class of archangel to Michael. They believe the article can be used of identification instead of limitation. Some erroneously teach that Michael was the Son of God, an uncreated angel, who is superior to angels and came to give help to Gabriel. They state that the only other reference to archangel is I Thessalonians 4:16, a reference that could hardly be thought to refer to anyone but God. However, the Thessalonian passage can as easily apply to Michael, the special protector of God’s people, who gives a shout of victory.

The designation “archangel” comes from a compound Greek word. The prefix arche comes from archo, which means to rule or to be first. It is used with aggelos (pronounced angelos), which means messenger. The prefix is an inseparable prefix usually to names of office or dignity to designate the one placed over the rest who hold the office. This compound Greek word is found only in Jude 9 and I Thessalonians 4:16. Since Michael is described as one of the chief princes, he is possibly the archangel among the chief angelic rulers under God; that is, he is first in order.

Michael was assigned by God to the people of Israel. He is called Israel’s prince (Dan. 10:21), and he is said to be “...the great prince who stands guard over the sons of your people...” (Dan. 12:1 NASB). Michael’s battle is with Satan who was formerly Lucifer (Jude 9). As great as Michael was, he refused to dispute with Satan about the body of Moses. The word “rebuke” in Jude 9 implies far more than correction or admonition. It means to censure. God alone has the power of final decision. The strongest side of controversy is an appeal to God. This does not sound like Michael could be Jesus Christ.

Gabriel—Gabriel, whose name means “man,” in the sense of prevailer, was a messenger of peace, mercy, and restoration (Dan. 8:16; 9:21-23; Luke 1:19, 26). Gabriel’s name speaks of the great strength with which he is endowed by God. The designation “the man Gabriel” (Dan. 9:21) reflects his form. Gabriel’s ministry is on behalf of men. His having human appearance (Dan. 10:18), speaking with a man’s voice (Dan. 10:17, 18), and having the power of touch (Dan. 8:18; 10:18) make his work represent that of the Holy Spirit.

The message of God is communicated to His people by the Holy Spirit; therefore, Gabriel was sent to communicate God’s message to different ones and comfort them. The angel Gabriel revealed his nature when he said to Zacharias, “I am Gabriel, who stands in the presence of God; and I have been sent to speak to you, and to bring you this good news” (Luke 1:19 NASB), and when he spoke to Mary, “Do not be afraid Mary; for you have found favor with God. And, behold, you will conceive in your womb, and bear a son, and you shall name Him Jesus” (Luke 1:30, 31 NASB). This same celestial being appeared to Daniel to explain to him the time that would lapse until the coming of the Messiah (Dan. 9:21-27). Nothing is said about Gabriel being an archangel. The prefix arche means first; therefore, both Michael and Gabriel cannot be archangels, since there is order among the heavenly creatures. Only Michael is designated “archangel.”

Lucifer—Lucifer’s name means “the shining one” or “day star.” His work was to represent Jesus Christ. Lucifer is called “the anointed cherub” and the “covering cherub” (Ezek. 28:14, 16). Behind the human leader, the prince of Tyre, was the superhuman leader, Satan. Lucifer belonged to the cherub class of angelic beings. This guardian cherub before his fall became the archenemy of Jesus Christ and will remain thus until he is put in the bottomless pit.

Some believe Lucifer was the highest in rank of all the heavenly beings, but that is pure supposition. He is not said to be an archangel. The only archangel is Michael. The fact that Michael represented power and authority in Jude 9 does not prove that Lucifer was superior in rank to Michael before the fall. Michael was simply recognizing Lucifer’s power and authority as Satan. He is the leader of the fallen angels, among whom he is without equal.

The Father and Holy Spirit have high ranking celestial beings who are over other celestial beings as their representatives or messengers on earth. Since Lucifer’s fall, Jesus Christ does not have such a high ranking representative. Lucifer, the anointed cherub, was to be the representative of Christ, the anointed; but in his fall, he became Christ’s greatest antagonist and remains thus. Satan is the leader of all the angels that fell (I Tim. 5:21); therefore, he leads the demons (Matt. 8:28-34). Together they are against Christ and God’s people.

The trinity of high-ranking celestial beings as representatives of the Divine Trinity was broken with the fall of Lucifer (Is. 14; Ezek 28); and the trinity of sonships—the eternal Son of God, the angels, and the recipients of grace—was broken with the fall of Adam. Fallen Lucifer caused Adam’s fall. Persons born of God become sons in a much higher sense than Adam’s original sonship. We are spiritual sons, but there is no hope for either Lucifer or the fallen angels.

The angels (aggeloi, plural of aggelos) are divided into three categories. (1) There are natural angels or messengers, including prophets, priests, kings, apostles, elders, etc. The seven letters to the seven churches in Asia were addressed to each of seven angels or messengers. (2) There are supernatural angels, among whom there are two divisions. The first division consists of the elect angels (I Tim. 5:21). These did not follow Lucifer in the fall. The second division consists of the nonelect angels, referred to as being the Devil and his angels. They followed Lucifer in the fall. (3) The third division consists of the angel of the Lord. He is also supernatural, but we cannot include this supernatural One with the ones who were created. The angel of the Lord, the Lord Jesus Himself, was not created. He is the eternal Son of God, but He is referred to as being the angel of the Lord. In the incarnation, the eternal Son of God became the final message to mankind. The Son of God as God absolutely considered is better than the angels (Heb. 1:1-3). The Son of God as the God-Man on earth was made a little lower than the angels (Heb. 2:8-10).

Angels execute the purpose of the one they serve. The chosen angels are the messengers of God; and the fallen angels, who are now demons, are the messengers of Satan. Supernatural messengers have gradations of rank (Col. 1:16); they counsel (I Kings 22:19); and they speak in a human voice (I Cor. 13:1).

Their number never increases nor decreases; therefore, they need no means to perpetuate themselves as natural created mortals do. Angels cannot communicate life; but in their orderly manner, the elect angels are indirectly connected with many things in the Christian life. They have their songs to sing, but the song sung by the redeemed is unknown to angels’ ears. Our song tells of banished fears, pardoned sins, and dried up tears. Angels have a lingering gaze into the doctrine of salvation (I Pet. 1:12), but they do not experience the wonders of God’s grace. Although angels cannot communicate life, they are given charge over God’s people to keep us in our ways: “For he will give His angels charge concerning you, to guard you in all your ways” (Ps. 91:11 NASB). Angels are commissioned by God to protect the elect of God lest we strike our foot against a stone (Ps. 91:11, 12). Acts 12:15 suggests that each believer has his angel. If angels do not conduct us directly to Jesus Christ and cause us to look to Him and invoke Him as the Captain of our salvation, we are being conducted by the wrong angels.

The word “angel” (aggelos, messenger) is chiefly used of those supernatural creatures whose abode is in heaven and who are the unseen agents executing God’s purpose. They act as God’s messengers (Gen. 16-21; 28:12; 32:24-28; Hos. 12:2-4; John 1:51; Gal. 3:19). In acting as God’s messengers, they never indulge in self-display. They never add to nor diminish from the message. They have no preference in their service. Their consideration is not the nature of the command but only its Author. They share the joy of the Father, Son, and Holy Spirit (Lk. 15:10). (1) With respect to God, the angels’ ministry is to praise Him: “Praise him, all His angels; praise Him, all his hosts!” (Ps. 148:2 NASB). (See Rev. 5.) (2) With respect to Jesus Christ, they announced His incarnation (Luke 1:19) and rejoiced at His birth (Luke 2:13). They were present at His trial by the Devil (Matt. 4:11), His resurrection (Matt. 28:2), and His ascension (Acts 1:10). They will accompany Christ at His second coming (Matt. 24:31; 25:31; II Thess. 1:7). (3) With respect to the saints, angels are ministering spirits (Heb. 1:14). They assist in repelling temptations and give comfort in dying moments (Luke 16:22). They are present at public worship (I Cor. 11:10). They will also be present at the general assembly (Heb. 12:22, 23).

The elect angels rejoiced at Christ's incarnation (Luke 2:10). They ministered to Christ in the days of His flesh (Mark 1:13). They announced His second advent (Acts 1:11). They will accompany Christ when He comes (Matt. 25:31). They shall be instruments in the execution of the judgments (Matt. 13:41-49; II Thess. 1:7). They continually descend and ascend on errands of mercy to the heirs of salvation (Heb. 1:14), until they have carried the deceased who have died in the Lord to their heavenly abode (Luke 16:22). Although the elect angels occupy an exalted position, they never bring an accusation against Satan (Jude 9) or against false teachers (II Pet. 2:11). That ministry has not been committed to chosen angels. It is the prerogative of God, the Lord Jesus, and those He has commissioned to preach the word. The Holy Scriptures, our only authority, authorize us to bring accusations against Satan and false teachers. Thus, we speak not what we imagine concerning Satan and false teachers, but what God has said about them.

The nonelect angels fell with Lucifer. They are the demons, the unclean spirits. Some try to distinguish fallen angels from demons, but Scripture does not authorize that distinction. God passed by the fallen angels. He chose some angels and passed by others. Those He chose did not and could not fall. He also chose some individuals from among fallen mankind. His passing by the nonelect is reprobation, signifying that their conclusion is irretrievable. The fallen angels will be discussed later.