I.
Terminology
– The Hebrew word used for angels is mal’ak and the corresponding Greek word is angelos, where the basic meaning of the word in both these
languages is messenger.
– There are example of humans beings also designated by the same term;
messenger sent by Jezebel to Elijah (1 Kings 19:2) and certain disciples of
John the Baptist (Luke 7:24) and of Jesus (Luke 9:52).
– Some have suggested that in the Old Testament the word in the
singular usually refers to divine messengers (i.e. angels), and in the plural
to human messengers; but the exceptions are sufficiently numerous and important
to make this observation of no real significance.
– In the New Testament however, when the word appears there is an
accompanying phrase making clear that it is referring to angels, as, for
example, “angels of heaven” (Matt. 24:36).
II.
The Historical Development of the Subject
– The subject is the most unusual and difficult of all of theology and
therefore it is tempting to omit or neglect.
– The topic has had a more varied history than the other topics of
Christian Theology, because of a virtual preoccupation and wildest speculation
regarding the nature and activity of the angels on the one hand, and the belief
of angels being regarded as a relic of a pre-scientific and uncritical way of
thinking.
– Karl Barth, who has given the most extensive treatment of the
subject in his ‘Church Dogmatics’,
described the topic as the “most remarkable and difficult of all”
– Bypassing this section, would not affect the doctrines of the church
in any way.
– God as the creator, sustainer or guide of the universe can do away
with the concept of angels as serving agents.
– Most scholars acknowledge that Judeo-Christianity
owes a great debt to Zoroastrianism in regards to the introduction of angelology
and demonology, as well as Satan (Ahriman) as the ultimate agent of evil.
– It is believed that Zoroastrianism had an
influence on Jewish angelology, and therefore modern Christian angelology, due
to the appearance of elements from Zoroastrianism in Judaism following Israel 's extended contact with the Persian
Empire while in exile in Babylon
– This view is questioned though by those
who point out that the Torah, the Book of Job, and other Jewish books depicting
angels as messengers of God predate the time of Persian influence. In contrast
to the first view, some critics believe that it was Judaism and Christianity
that had an influence on Zoroastrianism. They purport that similarities, such
as those between Zoroaster and Jesus, and the incorporation of other motifs,
were created by priests in an attempt to exalt Zoroaster, and deter those of
Zoroastrian faith from converting to other faiths.
– The Bible however, teaches that God created these spiritual beings
and has chosen to carry out many of his acts through them. The nature of
references mentioned in the Bible is incidental to some other topics. It does
not treat them in themselves and most of the time it furthers our knowledge of God,
as to what he does, and how he does it.
– The second century apologists gave the angels a status verging on
divinity. For example, in replying to a charge of atheism brought against the
Christians, Justin Matyr listed the beings that Christian reverence and
worship; he included not only the Son, but the host of angels that follow and
resemble him.
– Medieval Christianity dealt with the topic considerably. Sixth
century writer claiming to be Dionysius the Areopagite, who had been converted
by Paul in Athens
1.
thrones, cherubim, seraphim
-> closest to God
2.
mights, dominions, powers ->
enlightened by the first group
3.
principalities, archangels,
angels -> enlightened by the first group
– Thomas Aquinas seeks to demonstrate the existence of angels by using
reason. In his Summa theological he attempts to demonstrate various points
about them: their number is greater than all material beings combined; each has
his own individual nature; they are always at a particular point, but not limited
to it. Each person has a guardian angel assigned to him at birth. Sorrow and
pain are alien to the angels. Probably because of his keen interest in this
topic he earned the title of Angelic
Doctor.
– Johannes Quenstedt, one of the seventeenth-century Lutheran
scholastics, argued that the existence of angels, or of something similar to
them, is probable, because there are no gaps in nature. Just as there are
beings purely corporeal, such as stones and beings partly corporeal and partly
spiritual, namely humans, so we should expect in creation beings wholly
spiritual, that is, angels.
– Some recent thoughts or theologies have minimized the doctrine or
even eliminated eangels from theological consideration. Rudolf Bultmann’s
demythologization program eliminates all possibilities of their existence. He
asserts: “It is impossible to use electric lights and the wireless and to avail
ourselves of modern medical and surgical discoveries, and at the same time to
believe in the New Testament world of spirits and miracles.” According to him
it is merely a reflection of the popularly held ides of their day i.e. a myth.
– In the latter half of the twentieth century there seems to be
renewed interest in the supernatural, especially with regard to the evil
angels. For ex. Occultism, Satanism, Demonology etc.
III.
Existence of angels
– Angels are found in thirty-four books of the Bible in two hundred
seventy-five references.
– Christ taught the existence of angels (Matt. 18:10; 26:53).
IV.
The Creation of angels
– Though there is no explicit reference in the Scripture that angels
are created, nor are they mentioned in the creation account (Gen.1-2), but
however with what is mentioned in Psalms 148:2, 5 it is clearly implied that
the angels and other celestial objects are created by God.
– There is a similar assertion in Col. 1:16.
– Some scholars believe that Genesis 2:1 and Job 38:7 indicate that
the angels were part of the original creation, but these texts are not
sufficiently clear to be utilized as a foundation for that belief.
– Angels were probably created all at one time, because they do not
have the power to propagate themselves in the normal fashion (Matt.22:30).
– They were presumably created before the creation narratives found in
the Bible, because we are told of no new direct creations by God after the
original creative effort was completed.
– Each angel is therefore, a direct creation from God. This is perhaps
why sometimes they are referred to as the Sons of God.
– Their number, once completed at creation, was forever fixed.
Furthermore, since we are told they cannot die (Lk. 20:36) we conclude the
original number of angels will never increase of decrease in size.
– Now what kind of body do the angels have?
– Angels are believed to be immaterial and spiritual being, though at
times they have appeared in the form of human beings with material bodies.
– Though angels and spirits are distinguished in Acts 23:8-9, yet
angels clearly belong to the genus of spirits. Heb. 1:5, 13, 14. It can also be inferred from the following:
1.
Demons (fallen angels) are described
as spirits (Matt. 8:16; 12:45; Luke 7:21; 8:2; 11:26; Acts 19:12; Rev. 16:14)
2.
References of principalities
and powers of darkness (Eph. 6:12)
3.
Paul identifies them as
heavenly beings (Col.1:16)
4.
Jesus’ assertions that angels
do not marry (Matt. 22:30) and that they do not die (Luke 20:36), also points
to the fact that they belong to the category of spirits.
– Thus it seems safe to conclude that angels are spiritual being; they
do not have physical or material bodies. Physical manifestations recorded in
Scripture must be regarded as appearances assumed for the occasion
(angelophanies).
– They have the ability to change their appearance and shuttle in a
flash from the capital glory of heaven to earth and back again.
– Angels are not seen in the normal circumstances. The Lord had to
open the eyes of Balaam before he could see the angel standing in his way (Num.
22:31). Elisha prayed to the Lord to open the eyes of his servant (2 Kings
6:17).
– Though it is not clear when they were created, but it is apparent
that God did at some point bring them into being. As totally spiritual beings they are unique
among the creatures, but they are nonetheless creatures.
V.
The Position of Angels:
– The angels are a distinct order of creation and have been given a
heavenly position, or sphere, above the sphere of man (Ps. 8:5; Heb. 2:7-9 and
Rev. 5:11; 7; 11).
– Because the angels are created as spiritual beings, they are a
higher reality than the physical visible reality (Heb.2: 5-9).
– They are always subordinate to God created in order to carry out his
will i.e. they don’t act on independent initiative.
– Although superior to human being in many of their abilities and
qualities, they are part of the class of created and thus finite beings.
– Ordinarily they have a man-like appearance because of which they are
mistaken to be men. (Gen 18:2.16,22; 19:1,5,10,13,15,16; Judg. 13:6 Mk. 16: 5
Lk. 24:4).
– Sometimes they appear with the glory of the Lord surrounding them.
(Lk 2:9; 9:26… Matt. 28:3 etc.)
– Now angels are personal being with intelligence and will. They have
superhuman knowledge (Matt. 24:36; 1 Pt. 1:12, Lk 12:8; 15:10, 1 Cor. 4:9; Eph.
3:10 – convey revelation Gal.3:19), but they do not have omniscience. They have
superhuman power but no omnipotence (references as principalities, powers and
thrones – Eph. 6; a direct assertion - 2 Pet. 2:11; Ps. 103:20); the effects
attributed to their agency – 2 Chron. 32:21; acts 12:7-11).
VI.
The Purpose of Angels
– In the Bible, angels are a medium of God's power; they exist to
execute God's will.
– Angels reveal themselves to individuals as
well as to the whole nation, in order to announce events, either good or bad,
affecting humans. Angels foretold to Abraham the birth of Isaac, to Manoah the
birth of Samson, and to Abraham the destruction of Sodom
– They also appeared as guardian spirits of
individuals and nations. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the Promised Land, and to destroy the hostile
tribes in their way (Ex. 23.20, Num. 20.16).
– An angel brought Elijah meat and drink (I
Kings, 19. 5); and as God watched over Jacob, so is every pious person
protected by an angel, who cares for him in all his ways (Ps. 34. 7).
– There are angels militant, one of whom
smites in one night the whole Assyrian army of 185,000
men (II Kings, 19. 35); messengers go forth from God "in ships to make the
careless Ethiopians afraid" (Ezek. 30. 9); the
enemy is scattered before the angel like chaff (Ps. 35. 5, 6).
– Avenging angels are mentioned, such as the
one in II Sam. 24. 15, who annihilates thousands.
– They constitute God's court, sitting in
council with Him (I Kings, 22. 19; Job, 1. 6; 2. 1); hence they are called His
"council of the holy ones" (Ps. 89. 7).
– In the prophetic books, angels appear as
representatives of the prophetic spirit, and bring to the prophets God's word.
Thus the prophet Haggai was called God's messenger (angel); and it is known
that "Malachi" is not a real name, but means "messenger" or
"angel". In I Kings, 13. 18, an angel brought the divine word to the
prophet.
VII.
The Organization / Classification of Angels
– Though there are elaborate schemes worked out, yet there is very
little definite and clear information on this subject.
– Attempts have been made to devise an organizational pattern from
Paul’s use of various terms, such as principalities, powers, and thrones. While
these terms may designate different functions, there really is no way of
detecting whether any chain of command is thus implied.
– According to Billy Graham, though classification of these celestial
beings may seem to be conjectural, yet it seems to follow this pattern:
archangels, angels, seraphim, cherubim, principalities, authorities, powers,
thrones, might and dominion.
– Archangels, who are considered to be of a higher stature than the
ordinary angels are mentioned only twice in the Bible. (1 Thess. 4: 16 and Jude
9).
– Michael is the only one identified as an archangel. Gabriel who is
also often popularly thought of as an archangel, nowhere in the Bible is he so
identified. Nor is there any mention of how many archangels there are.
– Seraphims are mentioned only once in Isaiah 6:2-3, where they are
represented as worshipping angels.
– Cherubims which are mentioned quite frequently are described as
appearing like human beings, having wings and attending in some special way
upon God, who has his throne above them (Num. 7:89; 1 Sam. 4:4; 2 Sam. 6:2; Ps.
80:1; 99:1 etc…). They are the one whom
God assigned to guard the tree of life with flaming swords (Gen. 3:24).
– The living creatures mentioned in Rev. 4:6-9 are sometimes
identified with the Seraphims and sometimes with the Cherubims. Thiessen
however is of the view that since there are striking differences between them,
so it is probably best to identify them as a different type of angel. They
worship God, direct the judgments of God (Rev. 6:1ff; 15:7), and witness the
worship of the one hundred and forty-four thousand (Rev. 14:3).
– In Dan. 4:13 a holy watcher is mentioned and that in the singular;
vs. 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.
VIII. The Fallen Angels
(Demonology)
– There is a tendency among the theologians to restructure the
understanding of demons or the fallen angels
– Rudolf Bultmann’s program of demythologization reduced them to
merely mythological conceptions drawn from the culture of the day. The
influence of Persian dualistic mythology is not ruled out. But the Christian
view does not in any way depict a dualistic tendency because the evil angels
are not independent forces opposed to God; their existence in fact is derived
from God, although this existence is now distorted and contradicts its original
source.
– Another approach is to depersonalize these beings. The reality of
evil in the world cannot be denied. There are some theologians who view all
this evil not as stemming from a personal source, but as being part of the very
structure of reality, and particularly of our present social reality. The term
demonic is viewed as a characterization of powerful social forces and
structures rather than personal beings. An example of this who takes this
approach is Paul Tillich.
– For Karl Barth demons just do not belong to the genus of angels.
Just as “nonsense” is not a species of sense, so demons or evil angels are not
a special species of angels, but the reality which is condemned, negated, and
excluded by the good angels. The origin and nature of demons lie in
nothingness, chaos, darkness. They are not created by God, but are part of the
threat to God’s creation.
– Two closely related passages in the Bible inform us regarding the
fall of the evil angels (2 Pt. 2:4; Jude 6)
– If Ezek. 28:15-17 refers to Satan, as many suggest, then Satan is
definitely said to have been created perfect. Another possible allusion to his
fall is found in Isa. 14:12-15.
– Some of the angels are described as evil angels in the Scripture.
Jesus also believed in the fact that the demons belong to the genus of angels. (Matt.
25:41)
– When did this fall take place? Scripture is silent on this point,
but it is clear that the fall of the angels occurred before the fall of man,
since Satan entered the garden in the form of a serpent and induced Eve to sin
(Gen. 3:1ff). Those who consider the creation days long epochs will naturally
think of this fall as taking place sometimes before or during this long period;
those who hold that Gen. 1:2 represents the outcome of some great catastrophe
will ordinarily place the fall of the angels sometime before 1:1 or between
vss. 1 and 2.
– The devil is the name given in Scripture to the chief of these
fallen angels. He is also known as Satan. As his name indicates, he is engaged
in opposing God and the work of Christ and primary means he uses to do this is
deception. (2 Cor. 11:14-15)
– For all his power, Satan is limited. He can be successfully
resisted, and will flee (James 4:7; Eph 4:27). He can be put to flight,
however, not by our strength, but only by the power of the Holy Spirit (Rom
8:26; I Cor. 3:16)
Image Source: https://i.ytimg.com/vi/9Kr9Kx6mgMQ/hqdefault.jpg
Image Source: https://i.ytimg.com/vi/9Kr9Kx6mgMQ/hqdefault.jpg
0 comments:
Post a Comment