Angelology series
By Jerry Batson, Th.D.
Special to The Alabama Baptist
During December, Theology 101 surveyed aspects of the nature of angels and their activities in biblical times. In those prior weeks we noted that the Bible presents angels as real beings who are spiritual in nature and normally invisible.
We also noted that they have not always existed but were created by God, apparently at some indeterminate point prior to the creation of the world — heavenly beings are said to have been joyfully present when creation happened. When God spoke directly to Job, He asked, “Where were you when I laid the earth’s foundation … while the morning stars sang together and all the angels shouted for joy” (Job 38:4–7)?
Angels apparently exist in uncounted numbers. The Bible speaks both of armies of angels (Rev. 19:14) and choirs of angels (Luke 2:13–14), even referring to them as “10,000 times 10,000 and thousands of thousands” (Rev. 5:11–12). Interestingly out of such a host of angelic beings the Bible refers to only two by name. From the Christmas story we learn of an angel named Gabriel who appeared to Zechariah, the father of John the Baptist, introducing himself by saying, “I am Gabriel who stands in the presence of God” (Luke 1:19). Gabriel also delivered the birth announcement to Mary, the mother of Jesus (Luke 1:26), and appeared to Daniel (Dan. 8:15–16; 9:21). The second named angel was Michael, who is referred to in Jude 9 as a contender with the devil over the body of Moses. Michael is named again in Revelation 12:7–8 as one of the contenders in a vision of war that erupted in heaven.
‘Seraphim,’ ‘cherubim’
Of further interest is the variety of ways these heavenly beings are referred to other biblical passages. We read of such terms as “seraphim” and “cherubim.” Other references seem to indicate an organizational structure or ranking of angels. For example Michael is termed an archangel in Jude 9, implying some kind of authority over other angels.
In Revelation 12:7–8 it seems that as an archangel, Michael led an army of other angels when it says, “Michael and his angels” were envisioned fighting against an army called “the dragon and his angels.” Some biblical interpreters have understood angelic ranking and order to be reflected in such general terms as “dominions,” “powers,” “authorities” and “principalities.”
Guardian angels
Particular interest has sometimes been stirred about the possibility of individuals having guardian angels, based on Jesus’ statement about little children: “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven” (Matt. 18:10). Others raise this idea based on the reported reaction of some of those gathered behind locked doors. After Peter’s unexpected deliverance from prison he appeared and knocked on the door. Their thought was apparently that he could not be at their door inasmuch as they had just been praying for him in his imprisonment. In disbelief that it was Peter, the response was, “It is his angel” (Acts 12:15).
In its extreme expression, the idea would be that God assigns a particular angel to each Christian in the world. While such an idea would be a source of great comfort at times, it goes quite beyond anything the Bible expressly or clearly teaches. The better approach would be to understand that in a general way, angels might on occasion be protectors without each angel being assigned to a specific individual.
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