Hebrews Chapter One, Angelology's Summary

 

Yet when we read the first chapter of Ezekiel we find this description: “Their wings stretched upward; two wings of each one touched one another, and two covered their bodies…As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of burning torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning,” Ezekiel 1:11, 13. The living creatures (living beings, NASB translation) bear an uncanny resemblance to the seraphim in Isaiah chapter 6. But later we read it is explained that the four living creatures of Ezekiel chapter 1 are the cherubim of Ezekiel chapter 10. “And the cherubim were lifted up. This was the living creature I saw by the River Chebar,” Ezekiel 10:15, 1:5. In Revelation we once more meet these “living beings” before God’s throne, always in the closest association with Him.

They are described, “and in the midst of the throne, and around the throne, were four living creatures, full of eyes in front and in back,” Revelation 4:6. “The four living creatures, each having six wings, were full of eyes around and within (like they were in the midst of, and around, God’s throne). And they do not rest day or night, saying: “Holy, holy, holy, Lord God Almighty, who was and is and is to come!” Revelation 4:8. Compare this verse with Isaiah 6:3 in which we read, “And one cried out to another and said: “holy, holy, holy is the Lord of hosts; The whole earth is full of His glory!” Whether it is agreed that the seraphim and cherubim are one and the same, or two separate titles for angelic majesties, it is clear a very close association exists. To go farther would be imprudent, so this will end our comparison.

 

We know (apart from Satan) the names of two individual angels: Michael and Gabriel. We may know a third if one considers Abaddon or Apollyon to be one of Satan’s generals, not Satan himself. The mere fact that this being is referred to as king over the demons and the angel of the bottomless pit suggests the devil to me, but I digress. Gabriel, however, is clearly identified as a holy angel and messenger of God, Daniel 8:16, 9:21. The name means, “Man of God.” He relates visions of the future to Daniel throughout the latter portion of the prophet’s book. The same Gabriel is also found in Luke’s gospel declaring the birth of John the Baptist and Jesus to their respective parents, Luke 1:11, 19, 26. Gabriel exercises the prerogative of muting Zacharias for his admitted lack of faith in the message he was commanded to relate, Luke 1:20. In the same manner the angels that rescued Lot also spoke, permitting Zoar to survive the impending calamity so the patriarch had a place to escape to, Genesis 19:21. It appears that as messengers and ministers created by God to accomplish His will angels exercise godly wisdom and counsel in much the same way the apostles of the Lord did when granting concessions or passing judgments, 1 Corinthians 7:6, 25, 2 Corinthians 8:7, 8.

 

Our second named angel is Michael. Michael is called one of the chief princes (Daniel 10:13), indicating that Michael, despite what some pseudo-Christian cults attest, is not Jesus Christ. Michael has rivals. He is “one of the chief princes.” In fact this same passage where Michael is mentioned by name we are introduced to two more spiritual personages: the prince of Persia and the prince of Greece, Daniel 10:13, 20. We learn also in Daniel that Michael is “your prince,” indicating that this spiritual being is associated with Israel as a nation, Daniel 10:21. Here we are seeing what are called principalities, powers, dominions and thrones: the spiritual hosts of wickedness in the heavenly places. While Gabriel and Michael served the Lord, other princes resisted Him, which led to warfare. Jude makes mention of Michael as well, referring to this patron angel of Israel as an archangel, Jude 9. The only other reference to this potential title exists in 1 Thessalonians 4:16, where we read: “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.” The term (not found in the OT) simply means, “a chief angel.” It may be that the Old Testament “prince” in Daniel is equivalent to the New Testament “archangel.”

 

Since this same Michael is referred to by Gabriel as one of the chief princes (note the plural) Michael is likely one of numerous archangels. In Jude, the verb “dared” is partnered with a negative “not.” It is a transitive verb and it means that the subject (in this instance Michael) did not possess enough courage to bring against Satan a reviling accusation. The verb, indicating boldness of conduct in the Greek, reveals its opposite in the simple phrase “dared not.” Perhaps the archangel’s title is lower than Satan’s, who was formerly a cherub. Recall the military analogy? In verse 8 Jude speaks of ungodly men who are not afraid to speak evil of dignities, or beings greater than themselves, see also 2 Peter 2:10, 11. In contrast, Michael resorted to invoking the Lord’s name in his rebuke of the devil, which appears to demonstrate that he is not on equal terms with Satan. Yet we know that before the end this contest will end quite conclusively. Michael, who “dared not” revile Satan previously is given the honor of leading heaven’s host against Satan’s, casting them down to earth, Revelation 12:7-9. Michael is mentioned once more in Daniel 12:1, this time referred to as Israel’s great prince who stands watch over the sons of Daniel’s people. He will stand up at the time when Israel is suffering its greatest persecution, but those written in the book will be delivered. This may be simple chronology at work. Michael stands up as war breaks out in heaven. Satan is cast down, furious that he has a short time, turning his hatred of God to His children and intensifying his persecution against Israel, Revelation 12:12-17.

 

Finally our study takes us to the interest angels have in the word of God. Peter explains that the OT prophets, while searching for the meaning behind the prophecies the Holy Spirit revealed to them, were made to understand that their message was for future generations. The prophets were, “ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into,” 1 Peter 1:12. Reinforcing the interest the angelic powers have in the happenings of God with our race, Paul writes that his purpose was, “to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord,” Ephesians 3:9-11. The fellowship of the mystery that had been hidden since the beginning of time is a reference to the OT prophecies and the nature of their fulfillment in Christ. Note how we have come full circle. God accomplished His eternal purpose in Christ, through whom all things were created: namely our redemption and adoption as co-heirs with Christ, anticipating the re-Genesis of the created universe. Why would the angels not be interested in this prospect? Paul called the church’s presence the witness of God’s manifold or multi-faceted wisdom. Manifold, according to Oxford, means, “many and various.” God’s unparalleled wisdom was displayed in the church to both holy and fallen angels.

 

The ministry of angels continued into the church age, fulfilling what the author of Hebrews wrote about their duties when he said, “Are [angels] not all ministering spirits sent forth to minister for those who will inherit salvation?” Hebrews 1:14. An angel took Peter and the other apostles out of prison to preach the word of God by supernatural interposition, Acts 5:19. An angel appeared to Cornelius as a messenger, instructing the centurion to call for Peter in order to hear the gospel, Acts 10:3, 5. Once again an angel rescued Peter from being executed at the hands of Herod, quite possibly being the same angel that struck Herod with a wasting sickness for his pride, Acts 12:11, 23. Yet another angel ministered a message to Paul, assuring the apostle that God would preserve his life from his tumultuous journey at sea, Acts 27:23, 24.

 

The final word the writer of Hebrews has of angels tells us that, just as they did in Abraham’s day, so may they do today: “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels,” Hebrews 13:2. We know that angels can appear as normal people as is often the case in Scripture. When their countenance in Scripture becomes fierce or alien, there is always reason back of it, though we may not immediately understand why. What we may understand, though, is that holy angels obey God with a zeal Christians ought to emulate. Likewise, we know demons or fallen angels zealously promote cunningly devised false gospels to mislead and distract the saints or shipwreck the searching. Angels are fellow servants and constant companions, sent to minister to the saints on God’s behalf. As created beings of greater might, they deserve our respect, but not our worship. And a holy angel, as we have seen, would outright reject such a foolish and idolatrous gesture.