The "Heavenly Hosts": What are they called?
People commonly refer to God's heavenly servants as "angels." And this is a
very common term in Scripture. But the Bible actually
several different names for the heavenly hosts.
ANGELSwhich originally means 'messenger' is the most common. In fact,
these servants are often employed to bring God's messages to humans. It is used
when this specific task is in view, but is often just the generic name for God's heavenly servants.
CHERUBIM This name is given to those who guard God's sanctuary,
especially his throne. We find them in Gen 3:24, placed as guardians of Paradise (God's dwelling place
with men). Next we see them in the tabernacle and temple: on the curtain leading to the
Most Holy Place in the tabernacle (Ex 26:31) over the Ark of the Covenant (Ex 25:18-22, 1 Ki.6:23-28);
on panels in the Temple (1 Ki. 6:29,36).
Ezekiel describes a vision of four living creatures (Ezek 1, 10) who carry God's throne
(i.e., the ark)and are identified as cherubim (10:22). They reappear around God's throne in Rev. 4:6-8.
SERAPHIM literally "fiery ones," is probably just a term
describing their appearance. It only appears in Isaiah 6:2ff. Since these are winged creatures found surrounding
God's throne, just like the cherubim, and since the song they sing is nearly the same as that of
the cherubim in Revelation 4:8, it is not certain that they are a distinct group. (Note: the same word is used of the snakes that afflicted Israel in Numbers 21:6, but these are apparently called 'fiery ones'
because of their poisonous or 'fiery' bite.)
THE HOSTS (of Heaven) Sometimes this expression refers
to the stars, sometimes to heavenly beings (Ps 103:21, sometimes it is not altogether clear (Isaiah 40:26). But the main pictures are pretty clear: God is the great King holding court, with this great host of
his servants about him(good example, 1 Kings 22:19, cf. Ps 103:21) and the Warrior-King accompanied
by his armies. And so one of the common O.T. titles for God is
LORD, (God of)hosts (In the Greek O.T. it was translated 'Lord Almighty (pantokrator)'
and that's what we find in the N.T. --so some versions, like the NIV, use
this expression for this title). It is "a great company of the heavenly host" which appear to the
shepherds singing praises to God ("Glory to God in the highest [heavens]. . . " ) at the birth of Christ.
(MORNING) STARS Job 38:7, Judges 5:20, Isaiah 40:25-26.
Again the relationship between stars and angels is not completely
clear in these poetic passages.
SONS OF GOD a rare term for angels (Job 1:6, 38:7) It
also may be used for rulers, especially kings (cf. Ps 82:6, Ps 2:7, 2 Sam 7:14.
Sometimes it's hard to be sure who is in view (Gen 6:2). The use of this term for
the heavenly beings tells us they are, like man, "in the image (or likeness) of God" (Notice the connection between
"sonhip" and "image" or "likeness" in Gen.1:5:1-2:
ELOHIM"gods" or "heavenly beings" and HOLY ONES
-e.g., Psalm 8:5 (the Greek translates this as "angels" --cf. Hebrews 2:7), 89:5-7.
These titles also suggests their relationship and likeness to God, whose glory they reflect.
How do these all fit together?
It is questionable whether we can develop a careful,
systematic order of these creatures. For one thing, various terms
can be used for the same beings (even in the same verse). The different names often
have more to do with the role they are playing or how they are
being portrayed in a specific passage. So, when we call ALL of them
'angels' it is not inappropriate (especially since the Bible
sometimes does this!). Are there some distinctions? It
seems so, at least the existence of 'archangels' (Jude 1:9) suggests it, but Scripture doesn't give us detailed information for setting up orders of angels.
God's Entourage
Here's a suggestion for putting it all together. Think of these beings as
the royal entourage of God, the great King. God is on his throne; the angels surround him in his
heavenly court. They are the heavenly council (Ps 89:5-7) among whom God sits as King.
Though they serve him first as those who surround his throne and praise him, they are also sent out by the King to do
his bidding, including acting as the King's messengers/emissaries.
At other times we see God as the mighty Warrior-King; his angel hosts are the
mighty armies that fight for him, often accompanying him (the Lord of hosts) into
his battles. In their 'military function' they guard the King's palace, especially his throne
and are sent to guard/fight for his people on earth. (Examples of the heavenly hosts marching
with God --Dt 33:2 ['he came with myriads of holy ones'], Mt 25:31.)
Note that these are not the only "hosts" God has. The people on God on earth are
an earthly counterpart to the hosts of heaven, made to be like him (his "sons"), and to be
an assembly to worship him and an army. The two assemblies join together to make one
great worshiping assembly around God's throne (Hebrews 12:22-24).
This last picture may remind us that our focus is not to be on the angels themselves.
Though they be awesome and terrifying, enough to tempt us to
fall down and worship them, they are a reflection of the glory of the great King, befitting his majesty.
they are, like us, servants of God, whose central conern is to serve and worship him. They call us to join them in worshiping GOD.
(Rev.22:8-9)
QUESTIONS
#1: Do angels have wings?
We are all familiar with paintings of angels. Some are then surprised to find that in Scripture
angels generally appear NOT to have wings.
Is it only the cherubim and seraphim that have wings? Is this a basis for distinguishing between "orders" of angels?
Perhaps. But the answer may be even simpler than this.
If we examine the contexts in which angels appear to be very much like men, and are sometimes
even mistaken for men (Gen.18-19, Daniel 8:15) we may note that these are always in their role as
messengers (as "angels" in the narrower sense) sent to speak to humans. They may appear "like a man" yet as more
(Daniel 10:4-19). And often something in their appearance--occasionally identified as the glory of the Lord-- causes
great fear in those who see them. (Hence, the call "Do not fear" in Luke 1:30, 2:9.)
On the other hand, the winged cherubim and seraphim who surround God's throne are depicted as much
more awesome creatures, not nearly so 'manlike.' Their wings are just one of the features that set them apart.
When we consider the different contexts, together with the fact that angels are "spirits" it may simply be connected
with where they appear.
(It is difficult in any case to equate having wings with a more exalted position. Note that Michael and Gabriel are depicted as men, as mighty warriors, and without wings. Yet it is clear they hold a very high position. Michael is even identified as an "archangel" (Jude 1:9).
#2: What about MY 'guardian angel'?
There is a common notion, based on Matthew 18:10 that of 'each person (or at least each child) has his/her personal guardian angel.' It is certainly true that angels are sent to minister to God's people (Hebrews 1:14)and to guard them God may even sent a whole host/army of angels
defending the endangered saint (Psalm 91:11, 2 Kings 6:16-17). But the passage from which the
idea of an individual exclusively assigned to one person may well not teach this.
Here's the problem.
- First, if Matthew 18:10 teaches this, it is the only
passage that teaches this idea.
- Second, if these are "guardian angels" why are they before God's throne
instead of with those they are protecting?
I think the answer is this. In Jesus' day, "angels" appears to have
been sometimes been used to describe believers after death,
and (perhaps especially) at the final resurrection.
A good example of this idea at work was when Peter was miraculously
released from prison and believers thought 'it must be his angel'. (Acts 12:5)
In other words, 'his spirit'. They thought he had been executed ahead of
schedule. (There is no reason to think here that they thought it must
be his 'guardian angel'. Why would a 'guardian angel' be there rather than with the one he was to guard? And why would one mistake a 'guardian angel' for the person they are guarding?)
There is another passage which may support this interpretation. In Acts
22:38 we read that the Sadduccees did not believe in the resurrection,
angels and spirits. Now we know that the Sadducees only excepted the
five books of Moses (or "Pentateuch") as Scripture, and denied the resurrection because they
didn't find it there. (That, by the way, is why Jesus appeals to a
verse from these books to prove them wrong in Matt. 22:30.) But angels are
found in the Pentateuch! The only clear evidence that the Sadducees
denied the existence of these heavenly beings is this verse! If instead
we see that the terms 'spirit' 'angel' and 'resurrection' are all bound
together, the problem disappears. The 'angels' in this passage are
believers after death (perhaps at the resurrection).
So what exactly IS Jesus saying? First,when Jesus speaks of 'little ones,'
in Matthew it is not just children he has in view. It includes all the weak
and lowly and child-like. Jesus declares that it is the 'angels' or 'spirits
of these little ones' who are closest to God the Father and look on his face.
NOW they are lowly, but hereafter they will take the highest place. It
is not their 'guardian angels' but they themselves who are
privileged to see God's face! So beware you don't you look down on those
who seem insignificant, Jesus says.
YOUR QUESTIONS?
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