ANGEL

I. Definition and Scripture Terms
. - The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1 Kings 19:2; Luke 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers, although there are exceptions to both usages. It is applied to the prophet Haggai (Hag 1:13), to the priest (Mal 2:7), and to the messenger who is to prepare the way of the Lord (Mal 3:1). Other Hebrew words and phrases applied to angels are bene ha-'elohim (Gen 6:2,4; Job 1:6; 2:1) and bene 'elim (Ps 29:1; 89:6), i.e. sons of the 'elohim or 'elim; this means, according to a common Hebrew usage, members of the class called 'elohim or 'elim, the heavenly powers. It seems doubtful whether the word 'elohim, standing by itself, is ever used to describe angels, although Septuagint so translates it in a few passages. The most notable instance is Ps 8:5; where the Revised Version (British and American) gives, "Thou hast made him but little lower than God," with the English Revised Version, margin reading of "the angels" for "God" (compare Heb 2:7,9); qedhoshim "holy ones" (Ps 89:5,7), a name suggesting the fact that they belong to God; `ir, `irim, "watcher," "watchers" (Dan 4:13,17,23). Other expressions are used to designate angels collectively: codh, "council" (Ps 89:7), where the reference may be to an inner group of exalted angels; `edhah and qahal, "congregation" (Ps 82:1; 89:5); and finally tsabha', tsebha'oth, "host," "hosts," as in the familiar phrase "the God of hosts."


In New Testament the word aggelos, when it refers to a Divine messenger, is frequently accompanied by some phrase which makes this meaning clear, e.g. "the angels of heaven" (Matt 24:36). Angels belong to the "heavenly host" (Luke 2:13). In reference to their nature they are called "spirits" (Heb 1:14). Paul evidently referred to the ordered ranks of supra-mundane beings in a group of words that are found in various combinations, namely, archai, "principalities," exousiai, "powers," thronoi, "thrones," kuriotetes, "dominions," and dunameis, also translated "powers." The first four are apparently used in a good sense in Col 1:16, where it is said that all these beings were created through Christ and unto Him; in most of the other passages in which words from this group occur, they seem to represent evil powers. We are told that our wrestling is against them (Eph 6:12), and that Christ triumphs over the principalities and powers (Col 2:15; compare Rom 8:38; 1 Cor 15:24). In two passages the word archaggelos, "archangel" or chief angel, occurs: "the voice of the archangel" (1 Thess 4:16), and "Michael the archangel" (Jude verse 9).
II. Angels in Old Testament. - Everywhere in the Old Testament the existence of angels is assumed. The creation of angels is referred to in Ps 148:2,5 (compare Col 1:16).
1. Nature, Appearances and Functions: They were present at the creation of the world, and were so filled with wonder and gladness that they "shouted for joy" (Job 38:7). Of their nature we are told nothing. In general they are simply regarded as embodiments of their mission. Though presumably the holiest of created beings, they are charged by God with folly (Job 4:18), and we are told that "he putteth no trust in his holy ones" (Job 15:15). References to the fall of the angels are only found in the obscure and probably corrupt passage Gen 6:1-4, and in the interdependent passages 2 Peter 2:4 and Jude verse 6, which draw their inspiration from the Apocryphal book of Enoch. Demons are mentioned (see DEMONS); and although Satan appears among the sons of God (Job 1:6; 2:1), there is a growing tendency in later writers to attribute to him a malignity that is all his own (see SATAN).