Angel

Angel renders the Hebrew mal'akh and the Greek angelos, both meaning "messenger." Scripture occasionally applies the word to human messengers (Luke 7:24) and to the prophets as God's spokesmen (Haggai 1:13; Malachi 3:1), but preeminently it names the heavenly spirits whom God created to serve him and carry out his will. They are not glorified humans but a distinct order of personal, created beings — "ministering spirits sent out to serve for the sake of those who are to inherit salvation" (Hebrews 1:14).

Angels were made by God and for God, brought into being before the foundation of the world (Colossians 1:16; Job 38:7; Psalm 148:2–5). They form an innumerable host — "myriads of myriads and thousands of thousands" (Revelation 5:11; Hebrews 12:22) — arranged in ranks and kinds: the cherubim who guard God's holiness (Genesis 3:24), the seraphim who cry "Holy, holy, holy" before the throne (Isaiah 6:2–3), the archangel Michael (Jude 9), and Gabriel who stands in God's presence to announce his word (Luke 1:19). Mighty yet not almighty, knowing much yet not omniscient, they are holy creatures who behold the Father's face, do his bidding, and must never be worshipped — for when John fell at an angel's feet he was forbidden, "You must not do that... worship God" (Revelation 22:8–9; Psalm 103:20).

Their ministries run throughout Scripture: they deliver God's messages, guard and protect his people (Psalm 91:11; Daniel 6:22), rescue the faithful (Acts 12:7–11), execute judgment on the wicked (2 Kings 19:35; Acts 12:23), and rejoice over a sinner who repents (Luke 15:10). The distinctive Angel of the LORD appears in the Old Testament as a theophany, often speaking as God himself in the first person — to Hagar, at the binding of Isaac (Genesis 22:11–12), and at the burning bush (Exodus 3:2–6) — and is widely understood as a pre-incarnate appearing of the eternal Son.

Angels cluster thickly around the work of Christ: Gabriel announces the births of John and of Jesus, the heavenly host proclaims his birth to the shepherds (Luke 2:13–14), angels minister to him after the temptation and strengthen him in Gethsemane, and they announce his resurrection at the empty tomb (Matthew 28:5–6). At his return the Son of Man will come "with his angels," who will gather his elect and separate the wicked for judgment (Matthew 25:31; Matthew 13:41–42). Scripture also speaks of fallen angels — Satan and the demons, "angels who did not stay within their own position of authority," now reserved for judgment (2 Peter 2:4; Jude 6). Yet Hebrews insists that Christ is far superior to all angels, who worship him as the Son (Hebrews 1:4–6). The doctrine of angels thus magnifies the glory and providence of God, assures believers of his unseen care, and reminds the church that it is surrounded by a great spiritual host that serves the heirs of salvation.