a. The Fact of
Such.
In his vision of the
Isle on Patmos, John wrote: "And I saw the seven angels
that stand before God" (Revelation 8:2) – commonly regarded
as "archangels," though that is not made explicit by the
Holy Writ, And is not a necessary inference. But the
Cambridge Bible
Commentary on the New English Bible (1965)
nevertheless comments thus: "The definite article suggest
that we should regard these as the seven archangels; they
were Gabriel (who says in Luke 1:19, ‘I stand in attendance
upon God’), Michael, Raphael, Uriel, Raguel, Saraqael, and
Remiel (=Jeremiel mentioned in the note on 6:11). These are
the names given in Enoch 20 [in the pseudepigrapha]. Only
Michael and Gabriel are named in the Bible. Raphael is one
of the principle characters in the book of Tobit (in the
Apocrypha) and he says, "I am Raphael, one of the seven
holy angels, whom … go in before the glory of the Holy One’
(12:15)."
But standing before
God may not be all it takes to make an angel an
archangel
or to identify him as such. For Jesus said: "See that ye
despise not one of these little ones [these humble
believers in himself, vs.3-6]; for I say unto you, that in
heaven their angels do always behold
the face of my Father in heaven" (Matthew 18:10). And
Gabriel said, "I … stand in the presence of God" (Luke
1:19); yet the scriptures do not call him an "archangel"
notwithstanding the pseudepigrahical book of Enoch
does.
However, that there
is rank
among angels is a concept that is
not dependent of either (1) the above interpretation of
Revelation 8:2 as referring to a category called"
archangels" or (2) non-canonical Jewish writings between
the Testaments. It is made certain in scripture by the
explicit use of word "archangel," meaning the highest angel, which
occurs twice in the New Testament. One place is 1
Thessalonians 4:16, where the definite article, while
employed is translation, is omitted from the Greek text,
and thus could be understood as "an archangel," and
therefore allowing for more and thus a category of
archangels. But it also occurs in Jude 9, where
Michael is
named and called "the archangel," as if
indicating him to be the only one, notwithstanding Jude was
familiar with the pseudepigraphical book of Enoch (compiled
from Jewish writings believed to range in dates from 150
BC), and quoted it in v.14 on another matter.
Jude would have
likewise been familiar with the Apocrypha (books and
additions to books in the LXX not occurring in the Hebrew
text of the Old Testament), including not only Tobit as
mentioned in the above extract from The Cambridge Bible
Commentary but others as well (2 Esdras especially)
referring to one or more of seven angels named in Tobit.
This would indicate that Jude made references to the
Pseudepigrapha
(spurious writings claiming to emanate from Bible
characters) and Apocrypha only
corroborated and dictated by divine inspiration.
We are not limited
in scripture, however, to the term "archangel," for
indications of rank among the angels. But we shall make
mention at this point of only two more.
(1) In 2 Peter 2:4
and Jude 6, reference is made to angels that had sinned,
and Jude further states that they "kept not their own
principality, but left
their proper
habitation." This implies both rank and assignment to
particular places and responsibilities.
(2) Also, 1 Peter
3:22 speaks of Jesus Christ, who is on the right hand of
God, having gone into heaven; angels and authorities and
powers
being made subject to him." It is likely that "authorities"
and "powers" have reference to categories of angels with
special assignments and responsibilities rather than to
created beings that are not angels – just as in Philippians
1:1 we find that epistle to be addressed to "all the
Saints in
Christ Jesus that are at Philippi, with the bishops and
deacons" –
which does not mean that the "bishops" and "deacons" were
not "saints," but rather that they were saints with special
responsibilities and functions assigned.
Taking that for
granted, and considering "angels" usually to be a generic
expression and the other terms to be references to certain
specific categories of them, we shall discuss four of the
latter and then conclude with angels in the much more
extended sense as a fifth.
b. The Nature of
Such
(1) "CHERUBIM
(plural of cherub)". These are the first to be mentioned,
and seemingly are among the highest in rank.
(a) After Adam and Eve had
sinned and been driven out of Eden. God "placed at the east
of the garden of Eden the Cherubim, and the flame of a
sword which turned every way, to keep the way of the tree
of life" (Genesis 3:24). But here there is no description
of the cherubim.
(b) Next we read of two
figures of "cherubim" made of gold
and standing at the two ends of the mercy-seat above the
ark of the covenant in the Most Holy Place of the
Tabernacle that God had Moses to build at Mount Sinai after
Israel’s deliverance from Egyptian bondage.
"One cherub [stood] at one
end [of the mercy-seat], and one cherub at the other end …
spread[ing] out their wings on high, with their faces one
to another [and downward] toward the mercy-seat." There God
promised to meet with Moses and "commune’ with him "from
above the mercy-seat, from between the two cherubim which are upon
the ark of the testimony." (Exodus 25:18-22; 37:7-9;
Numbers 7:89.)
That was evidently
the height
of human honor for Moses, for the Most Holy Place was a
type of heaven, the abode of God, who is repeatedly
described as "sitting [or ‘enthroned’] above the cherubim"
(1 Samuel 4:4; 2 Samuel 6:2; 2 Kings 19:15; 1
Chronicles13:6; Psalm 80:1; 99:1; Isaiah 37:16) – the
implication being that the "cherubim" were one of the
highest orders of created beings.
Moreover, the
curtains covering the Tabernacle built at Sinai had figures
of "cherubim" woven into them (Exodus 26:1; 36:8), as did
also the inner veil separating the Most Holy Place from the
Holy of Place (2:31-34; 36:35). (NOTE: If this seems to
violate the second of the Ten Commandments given at Sinai
(Exodus20:4-5). That Commandment obviously meant nothing
was to be worshipped.)
Here there is only
slight description of the cherubim – none of their faces,
no indication of more than two wings of each, and no hint
as to what their body was like.
(c) Later, when Solomon’s
Temple was rebuilt to replace the Tabernacle, there was two
figures of "cherubim" placed in the "oracle" (equivalent to
the Most Holy Place in the Tabernacle) to correspond to
those in the Tabernacle, except larger and located
differently. And all the walls of the "house" (Temple) had
figures of "cherubim" carved on them, alternation with
palm-trees, within and without, as did the entrance and its
door also. (1 Kings 6:23-35; 8:6-7; 2 Chronicles 3:7,
10-14;5:7-8.)
Again there is no
description of faces, no indication of more than two wings
for each cherub, and nothing about what their bodies were
like.
(d) Much later still,
during the Babylonian captivity of Judah, and by the river
Chebar, "the heavens were opened" to the prophet Ezekiel,
and he "saw visions of God," the first of which featured
"the likeness of four living creatures" beside the river
(Ezekiel 1:1-28), later identified as "cherubim" (10:1-22);
and in a subsequent vision of a restored temple
(40:1-47:5), its walls and doors were covered with
"cherubim" and palm-trees alternation (41:18-25). And their
description are more detailed than preceding ones – also
somewhat different.
* Each of the four
living creatures of Ezekiel "had the likeness of a
man,"
except that each had four faces and four wings, and the
sole of their feet was "like the sole of a calf’s foot" and
"sparkled like burnished brass." They also had "the hands
of a man under their wings of the four sides." "As for the
likeness of their faces, they had the
face of a man; and they four had
the face of a lion on the right side;
… the face of an ox on the left side; …
also the face of an eagle [opposite the
face of a man]." (1:4-9)
"As for the likeness
of the living creatures [otherwise]. Their appearance was
like the burning coals of fire, like the appearance of
torches: the fire went up and down among the living
creatures; and the fire was bright, and out of the fire
went forth lightening. And the living creatures ran and
returned as the appearance of a flash of lightening."
(1:10-14.)
* Beside each of these
"living creatures" of Ezekiel’s first vision, he saw a
curious wheel ("like unto a
beryl [hence, blueish green-blue in hue]" and "as it were a
wheel within a wheel") on the earth for each of their four
faces. And the "rims of the wheels were "high and dreadful;
and … full of eyes round about." When the living creatures
moved, the wheels moved with them; and when they were
lifted up from the earth, the wheels were lifted – for "the
spirit [or, life] of the living
creature was in the "wheels." (1:15-21.)
NOTE: See 1
Chronicles 28:18, which curiously speaks of "gold for the
pattern of the chariot, even the
cherubim,
that spread out their wings, and covered the ark of the
covenant of Jehovah," that would be placed in the "house of
Jehovah" [the Temple] that Solomon was to build (.20).
Mention of the cherubim as a "chariot" was evidently an
allusion to the fact David had poetically spoken of them as
the chariots of Jehovah. 2 Samuel 22:11 quotes him thus:
"And he rode upon a cherub, and did fly; yea, he was seen
upon the wings of the wind." And Psalm 18:10 repeats it
almost identically: "And he rode upon a cherub, and did
fly: yea, he soared upon the wings of the wind." In Psalm
104:3 is similar imagery with reference to clouds: "Who
maketh the clouds his chariots; who walketh upon the wings
of the wind."
Also, "over the heads of
the four living creature[s] there was the likeness of the
firmament.
Like crystal [or ice], to look upon,
stretched forth over their heads above …. And above the
firmament… was the likeness of a throne, as the
appearance of a sapphire stone [likely a rich blue]; and
upon … the throne was a likeness as the appearance of a
man … and
there was brightness around about
him. As the appearance of the bow that is in the
cloud in the day of rain, so was the appearance of the
brightness around about, This was the appearance of the
likeness of the
glory of Jehovah." (1:22,26-28)
In Chapter 10, the
descriptions are basically the same. But in Chapter 41,
each "cherub" carved on the doors and walls of the Temple,
within and without, had only "two faces" instead of four –
"the face of a man on the one side,
and the face of a young lion toward the
palm-tree on the other side" (vs.18-19). But in this case a
four-dimensional effect could hardly be represented as in
Chapters 1 and 10.
(e) The only mention
of "cherubim" in the New Testament is in Hebrews 9:5 where
the mention is made of "the cherubim of glory overshadowing
the mercy-seat" of the earthly
temple.
(2) "SERAPHIM"
(plural of "seraph"). These are the next category to be
mentioned, but in only one text – Isaiah 6:1-7 – which
describes an awe-inspiring vision Isaiah had of the glory
of Jehovah when being called to the office of prophet, with
"the seraphim" as a part of Jehovah’s court. The text reads
as follows:
"In the year that
king Uzziah died I saw the Lord sitting upon a throne, high
and lifted up; and his train filled the temple. Above him
stood the seraphim: each one had six wings ; with twain he
covered his face, and with twain he covered his feet, and
with twain he did fly. And one cried unto another
[literally, this
to this], and said "Holy, holy holy is Jehovah of
hosts; the earth is full of his glory. And the foundations
of the threshhold shook at the voice of him that cried, and
the house was filled with smoke. Then said I, Woe is me!
for I am undone; because I am a man of unclean lips, and I
dwell in the midst of a people of unclean lips: for mine
eyes have seen the King, Jehovah of host.
"Then flew one of
the seraphim unto me, having a live coal in his hand, which
he had taken with the tongs from off the alter: and he
touched my mouth with it, and said, Lo, this hath touched
thy lips; and thine iniquity is taken away, and thy sin
forgiven."
But here we have no
description except for the fact that each had wings (six in
number, two of them for flying), feet, face, hand
(presumably two), and could speak; also that the word
"seraphim" itself seems literally to mean fiery ones, so
that in appearance they may have been somewhat as the
"cherubim" that Ezekiel saw – that is, "like the burning
coals of fire," or possibly like lightning. No number is
given of them, except a plurality – at least
two.
(3) "LIVING
CREATURES." These we have in the New Testament, in the Book
of Revelation, in the vision John saw of the throne room of
the universe in heaven. There were four of them, similar in
some respects to the cherubim and the seraphim of the Old
Testament. They were "full of eyes before and behind,"
situated " in the midst of the throne, and around about the
throne" – maybe one of either side of the throne itself,
and on either side of the elevated throne area. "And the
first creature was like a lion, and the second creature
like a calf, and the third creature had a face as of a man,
and the fourth creature was like a flying eagle. And the
four living creatures, having each of them six wings, all
full of eyes round about and within; and they had no rest
day and night, saying, Holy, holy, holy is the Lord God,
the Almighty, who was, and who is and who is to come."
(Revelation 4:6a-8.)
(4) "ELDERS." "And round
about the throne were four and twenty [subordinate] thrones
[seemingly encircling the four ‘living creatures’ as well
as the principal ‘thrones’ and its occupant]: and upon the
thrones I saw four and twenty elders sitting, arrayed in
white garments: and on their heads crowns of gold"
(Revelation 4:4). Presumably these were human in
appearance.
More often than not, the "living
creatures" and "elders: acted in concert. For example, (a)
When the living
creatures worshipped God, the elders joined them
(4:9-11). (b) When the Lamb had overcome to open the book
of the seven seals, "the four living creatures and
the four and twenty elders fell down before
the Lamb, … And they sang a new song, Saying, Worthy art
thou" etc. (5:8-10). (c) When myriads of angels and every
created thing were joining in worship, "the four living creatures
said Amen. And the elders fell down and
worshipped" (5:11-14). (d) On another occasion, it is said
that "the elders and the four
living
creatures … fell before the throne and on their
faces and Worshipped God" (7:11-12). And (e) when the fall
of Babylon was being celebrated by a great multitude in
heaven "the four and twenty elders and the four
living
creatures fell down and worshipped God that sitteth
on the throne, saying, Amen; Hallelujah"
(19:1-4).
Occasionally , however, they acted
independently. (a) When John was weeping because no one in
the universe had been found to open the book with seven
seals, "one of the elders saith unto
[him], Weep not," for the Lion of the tribe of Judah had
overcome, to open the book (5:1-5). And (b) upon the
opening of each of the first four seals of the book, each
of the four living
creatures took turn. in shouting, "Come," in
response to which one of four horses and riders would come
forth (6:1-8). Also, (c) on another occasion "the four and
twenty elders fell upon their
faces and worshipped God," without any mention of the four
living
creatures (11:16-18).
(5) ANGELS. " In addition to the
foregoing specific categories, of celestial creatures
mentioned in the Old and New Testaments, there are
multitudes of others simply called by the broader and more
inclusive term "angels." Besides the 24 "elders" and four
"living creatures" seen by John in his vision on Patmos,
there were "many angels … ten thousand
times ten thousand, and thousands of thousands" spoken of
by him on one occasion as "round about the throne" (at
least 101,000,000, but actually more, for that number
represents only one thousand thousands
in the second category whereas it is thousands [plural] of
thousands – all told, an indefinite number of staggering
proportions) celebrating the overcoming of the lamb to open
the seals of the above mentioned book (Revelation 5:11-12).
And in the Book of Revelation angels, singly or in groups,
are mentioned throughout – as they also are elsewhere in
both the Old and New Testaments. Hebrews 12:22 also speaks
of "innumerable host of angels" in connection with "the
heavenly Jerusalem."
In a general or broad sense
"angels" seem to be mentioned as embracing all of heaven’s
created
inhabitants in contrast with humankind on earth. Note the
following expression: "For in the resurrection they neither
marry, nor are given in marriage, but are as the angels in heaven"
(Matthew 22:30). "But of that day and hour knoweth no one,
not even the
angels in heaven, neither the Son, but the Father
only" (Matthew 24:36" "… the tongues of men and of
angels" (1
Corinthians 13:1). "I charge thee in the sight of God, and
Christ Jesus, and the elect angels" (1
Timothy 5:21). "I will confess his name before my father,
and before his
angels" (Revelation 3:5; cf. Luke 12:8-9;
15:10).
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