Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJames Hastings Dictionary of the Bible: Angel
Subjects in this Topic:
ANGEL
1. Old Testament.—That in the OT the existence of angels is taken for granted, and that therefore no account of their origin is given, is to be explained by the fact that belief in them is based upon an earlier Animism,* [Note: This view is supported by the various names in the OT for angels, and their varied functions (see below).] such as is common to all races in the pre-polytheistic stage of culture. The whole material for the development of Israelite angelology was at hand ready to be used. It must therefore not cause surprise if we find that in its earlier stages the differentiation between Jahweh and angels should be one of degree rather than of kind (see Angel of the Lord). This is clearly brought out in the earliest of the Biblical documents (J [Note: Jahwist.] ), e.g. in Gen_18:1-33; here Jahweh is one of three who are represented as companions, Jahweh taking the leading position, though equal honour is shown to all; that the two men with Jahweh are angels is directly asserted in Gen_19:1, where we are told that they went to Sodom, after it had been said in Gen_18:33 that Jahweh ‘went his way.’ Moreover, Jahweh’s original identity with an angel, according to the early Hebrew conception, is distinctly seen by comparing, for example, such a passage as Exo_3:2 with Exo_3:4; in the former it is the ‘angel of the Lord’ who appears in the burning bush, in the latter it is God; there is, furthermore, direct identification in Gen_16:10; Gen_16:13; Gen_21:17 ff. In the earliest document in which angels are mentioned (J [Note: Jahwist.] ) they appear only by twos or threes, in the later document (E [Note: Elohist.] ) they appear in greater numbers (Gen_28:12; Gen_32:1-2); this is just what is to be expected, for J [Note: Jahwist.] , the earlier document, represents Jahweh in a less exalted form, who Himself comes down to earth, and personally carries out His purposes; by degrees, however, more exalted conceptions of Him obtain, especially as the conception of His characteristic of holiness becomes realized, so that His presence among men comes to appear incongruous and unfitting, and His activity is delegated to His messengers or angels (see Angel of the Lord).
(a) The English word ‘angel’ is too specific for the Hebrew (mal’akh) for which it is the usual equivalent; for in the Hebrew it is used in reference to men (e.g. Gen_32:4 (3), Deu_2:26, Jdg_6:35, Isa_33:7, Mal_1:1), as well as to superhuman beings. Besides the word mal’akh there are several other expressions used for what would come under the category of angels, viz.: ‘sons of God’ (bene ’elohim),* [Note: Cf. the analogous expression ‘sons of the prophets’ (benç nebî’îm).] Gen_6:2; Gen_6:4; ‘sons of the mighty’ (bene ’elim), Psa_89:7 (8), Psa_29:1; ‘mighty ones’ (gibborim), JL 4:11 (Joe_3:11 EV [Note: English Version.] ); ‘the holy ones’ (qedoshim), Zec_14:5; ‘keepers’ (shômerim), Isa_62:6; ‘watchers’ (‘irim), Dan_4:14 (17). There are also the three expressions: ‘the host of Jahweh’ (zeba’ Jahweh), Jos_5:14; ‘the host of the height’ (zeba’ marom), Isa_24:21; ‘the host of heaven’ (zeba’ shamaim), Deu_17:3 (see also Cherubim, Seraphim).
(b) Angels are represented as appearing in human form, and as having many human characteristics: they speak like men (1Ki_19:5); they eat (Gen_18:8); they fight (Gen_32:1, JL 4:11, (Joe_3:11), cf. 2Sa_5:24); they possess wisdom, with which that of men is compared (2Sa_14:17; 2Sa_14:20); they have imperfections (Job_4:18). On the other hand, they can become Invisible (2Ki_6:17, Psa_104:4), and they can fly, if, as appears to be the case, seraphim are to be included under the category of angels (Isa_6:8).
(c) The functions of angels may be briefly summarized thus: they guide men, e.g. an angel guides the children of Israel on their way to the promised land (Exo_23:20 ff., see below), and it is by the guidance of an angel that Abraham’s servant goes in quest of a wife for Isaac (Gen_24:7; Gen_24:40); in Job_33:23 an angel guides a man in what is right;† [Note: The word used in this passage is not the usual one for angel, though its sense of messenger’ (mçlîz) is the same as that of mal’âkh.] they are more especially the guides of the prophets (1Ki_13:18; 1Ki_19:5 ff., 2Ki_1:3; 2Ki_1:15, Zec_1:9); they bring evil and destruction upon men (2Sa_24:16-17, 2Ki_19:35, Psa_35:6; Psa_78:49, Job_33:22; in Pro_16:14 the wrath of a king is likened to angels of death); on the other hand, they are the protectors of men (Psa_34:8, (7), Psa_91:11), and save them from destruction (Gen_19:15 ff.); their power is superhuman (2Ki_6:17,‡ [Note: Though not specifically stated, angels are obviously referred to here.] cf. Zec_12:8); they report to God what is going on upon the earth (Job_1:6; Job_2:1), for which purpose they are represented as riding on horseback (Zec_1:8-10, cf. Psa_18:11 (10), Isa_19:1§ [Note: Cf. the Walküre in Teutonic mythology.] ); their chief duty above is that of praising God (Gen_28:12, Psa_103:20). Angelic beings seem to be referred to as ‘watchmen’ in Isa_62:6 and Dan_4:14 (17). An early mythological element regarding angels is perhaps re-echoed in such passages as Jdg_5:20, Isa_40:25-26, and elsewhere.
(d) In Ezekiel, angels, under this designation, are never mentioned, though the angelology of this book ehows considerable development; other names are given to them, but their main function, viz. messengers of God, is the same as in the earlier books; for example, in Eze_2:2 it is a ‘spirit,’ instead of an ‘angel,’ who acts as an intermediary being, see, too, Eze_3:12 ff., Eze_11:5 ff.; in Eze_8:1 ff., Eze_40:1 a vision is attributed to ‘the hand of the Lord’; in Eze_40:3 ff., it is a ‘man’ of a supernatural kind who instructs the prophet; and again, in Eze_9:5 ff., ‘men,’ though clearly not of human kind (see Eze_9:11), destroy the wicked in Jerusalem. In Ezk., as well as in Zec., angels take up a very definite position of intermediate beings between God and man, one of their chief functions being that of interpreting visions which Divine action creates in the mind of men; in both these books angels are called ‘men,’ and in both the earlier idea of the ‘Angel of the Lord’ has its counterpart in the prominent position taken up by some particular angel who is the interpreter of visions. In Zec. different orders of angels are for the first time mentioned (Eze_2:3-4, Eze_3:1-6, Eze_4:1). In Daniel there is a further development; the angels are termed ‘watchers’ (Dan_4:13; Dan_4:17), and ‘princes’ (Dan_10:13); they have names, e.g. Michael (Dan_10:13, Eze_12:1), Gabriel (Dan_8:16), and there are special angels (‘princes’) who fight for special nations (Dan_10:20-21). As in Zec. so in Daniel there are different orders among the angels, but in the latter book the different categories are more fully developed.
In the attitude taken up in these later books we may see the link between the earlier belief and its development in post-Biblical Jewish literature. The main factors which contributed to this development were, firstly, Babylon; during the Captivity, Babylonian influence upon the Jews asserted itself in this as well as in other respects; according to Jewish tradition the names of the angels came from Babylon. Secondly, Persian influence was of a marked character in post-exilic times; the Zoroastrian belief that Ormuzd had a host of pure angels of light who surrounded him and fulfilled his commands, was a ready-made development of the Jewish belief, handed down from much earlier times, that angels were the messengers of Jahweh. Later still, a certain amount of Greek influence was also exercised upon Jewish angelology.
2. The Apocrypha.—Some of the characteristics of angels here are identical with some of those found in the OT, viz.: they appear in human form (2Es_1:40), they speak like men (To 2Es_5:6 ff.), they guide men (2Es_5:21), they bring destruction upon men (1Ma_7:41-42); on the other hand, they heal men (Tob_3:17), their power is superhuman (Tob_12:19, Bel 34ff., Three 26), and they praise God (2Es_8:21, Three 37). The angelology of the Apocrypha is, however, far more closely allied to that of Ezk., Zec., and Daniel than the angelology of these to that of the rest of the OT; this will be clearly seen by enumerating briefly the main characteristics of angels as portrayed in the Apocrypha.
In 2 Esdras an angel frequently appears as an instructor of heavenly things; thus in 2Es_10:28 an angel causes Esdras to fall into a trance in order to receive instruction in spiritual matters; in 2Es_2:42, after an angel has instructed Esdras, the latter is commanded to tell others what he had learned; sometimes an angel is identified with God, e.g. in 2Es_5:40-41, 2Es_7:3, but usually there is very distinct differentiation; sometimes the angel seems almost to be the alter ego of Esdras, arguing with himself (cf. 2Es_5:21-22, 2Es_12:3 ff.). In Tob_12:6-15 there are some important details,—here an angel instructs in manner of life, but more striking is the teaching that he brings to remembrance before God the prayers of the faithful, and that he superintends the burial of the dead;* [Note: Cf., in Egyptian belief, the similar functions of Isis and Nephthys.] he has a name, Raphael,† [Note: Names of angels occur also in 2 Esdras, viz.: Jeremiel (2Es_4:36), Phaltiel (2Es_5:16), and Uriel (2Es_10:28).] and is one of the seven holy angels (‘archangels’) who present the prayers of the saints, and who go constantly in and out before the presence of God; that there are ranks among the angels is thus taught here more categorically than in the later Biblical books. Further, the idea of guardian-angels is characteristic of the Apocrypha; that individuals have their guardian-angels is clearly implied in To Tob_5:21, that armies have such is taught in 2Ma_11:6; 2Ma_15:23, while in 2Ma_3:25 ff. occurs a Jewish counterpart of the Roman legend of Castor and Pollux; there is possibly, in Sir_17:17, an indication that nations also have their guardian-angels;* [Note: Cf. this idea in the case of the Angel of the Lord (which see.)] if so, it would be the lineal descendant of the early Israelite belief in national gods. The dealings of angels with men are of a very varied character, for besides the details already enumerated, we have these further points: in Bar_6:3 ff. an angel is to be the means whereby the Israelites in Babylon shall be helped to withstand the temptation to worship the false gods of the land; in To Bar_6:7; Bar_6:16-17 an angel describes a method whereby an evil spirit may be driven away; in Bar_6:8 an angel gives a remedy for healing blindness; in Bel 34ff. an angel takes the prophet Habakkuk by the hair and carries him from Judah to Babylonia, in order that he may share his dinner with Daniel in the lion’s den; and, once more, in Three 26, 27 an angel smites the flame of the furnace into which the three heroes had been cast, and makes a cool wind to blow in its place (cf. Dan_3:23 ff.).
It will thus be seen that the activities of angels are, according to the Apocrypha, of a very varied character. One further important fact remains to be noted: they are almost invariably the benefactors of man, their power far transcends that of man, sometimes an angel is identified with God, yet in spite of this, with one possible exception, 2Ma_4:10-13, no worship is ever offered to them; this is true also of the OT, excepting when an angel is identified with Jahweh; in the NT there is at least one case of the worship of an angel, Rev_22:8-9, cf. Col_2:18. The angelology of the Apocrypha is expanded to an almost unlimited extent in later Jewish writings, more especially in the Book of Enoch, in the Targums, and in the Talmud; but with these we are not concerned here.
3. New Testament.—(a) In the Gospels it is necessary to differentiate between what is said by Christ Himself on the subject and what is narrated by the Evangelists. Christ’s teaching regarding angels may be summed up thus: Their dwelling-place is in heaven (Mat_18:10, Luk_12:8-9, Joh_1:51); they are superior to men, but in the world to come the righteous shall be on an equality with them (Luk_20:36); they carry away the souls of the righteous to a place of rest (Luk_16:22); they are (as seems to be implied) of neither sex (Mat_22:30); they are very numerous (Mat_26:53); they will appear with Christ at His second coming [it is in connexion with this that most of Christ’s references to angels are made Mat_13:39; Mat_16:27; Mat_24:31; Mat_25:31, Mar_8:38, Luk_9:26, cf. Joh_1:51]; there are bad as well as good angels (Mat_25:41), though it is usually of the latter that mention is made; they are limited in knowledge (Mat_24:36); there are guardian-angels of children (Mat_18:10); they rejoice at the triumph of good (Luk_15:10). Turning to the Evangelists, we find that the main function of angels is to deliver God’s messages to men (e.g. Mat_1:20; Mat_2:10; Mat_28:5, Luk_1:28; Luk_24:23). On only one occasion are angels brought into direct contact with Christ (Mat_4:11, with the parallel passage Mar_1:13), and it is noteworthy that in the corresponding verse in the Third Gospel (Luk_4:13) there is no mention of angels. Thus the main differences between Christ’s teaching on angels and that which went before are that they are not active among men, their abode and their work are rather in the realms above; they are not the intermediaries between God and men, for it is either Christ Himself, or the Holy Spirit, who speaks directly to men; much emphasis is laid on their presence with Christ at His second coming. On the other hand, the earlier belief is reflected in the Gospel angelophanles, which are a marked characteristic of the Nativity and Resurrection narratives; though here, too, a distinct and significant difference is found in that the angel is always clearly differentiated from God.
(b) In the Acts there seems to be a return to the earlier beliefs, angelic appearances to men being frequently mentioned (Act_5:19; Act_7:30; Act_11:13; Act_12:8; etc.); their activity in the affairs of men is in somewhat startling contrast with the silence of Christ on the subject. It is possible that most of the references in the Acts will permit of an explanation in the direction of the angelical appearances being subjective visions (e.g. Act_8:26, Act_10:3, Act_27:23-24); but such occurrences as are recorded in Act_5:19-20, Act_12:7 (both belonging to the Petrine ministry) would require a different explanation; while that mentioned in Act_12:23 would seem to be the popular explanation of an event which could easily be accounted for now in other ways. The mention, in Act_12:15, of what is called St. Peter’s ‘angel’ gives some insight into the current popular views concerning angels; it seems clear that a distinction was made between an angel and a spirit (Act_23:8-9).
(c) In the Pauline Epistles the origin of angels is stated to be their creation by Christ (Col_1:16); as in the Acts, they are concerned with the affairs of men (1Co_4:9; 1Co_11:10, Rom_8:38, 1Ti_5:21); at the same time St. Paul emphasizes the teaching of Christ that God speaks to men directly, and not through the intermediacy of angels (Gal_1:12, cf. Act_9:5); in Col_2:18 a warning against the worshipping of angels is uttered, with which compare the worshipping of demons in 1Co_10:21; in accordance with Christ’s teaching St. Paul speaks of the presence of angels at the Second Coming (2Th_1:7).
(d) In the Ep. to the Hebrews the standpoint, as would be expected, is that of the OT, while in the Apocalypse the angelology is that common to other apocalyptic literature (cf. also the archangel of Jud_1:9).
W. O. E. Oesterley.