ANGEL.

A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, “foreshadowings of the incarnation,” revelations before the “fulness of the time” of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. “Thousand thousands,” etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as “like the angels” (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them (“sons of God,” Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of “fallen angels.” Of the cause and manner of their “fall” we are wholly ignorant. We know only that “they left their first estate” (Matt. 25:41; Rev. 12:7, 9), and that they are “reserved unto judgement” (2 Pet. 2:4). When the manna is called “angels’ food,” this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called “holy” (Luke 9:26), “elect” (1 Tim. 5:21). The redeemed in glory are “like unto the angels” (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God’s providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God’s agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ’s disciples. The “angel of his presence” (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

AN'GEL. Gen 24:7. This word, both in the Greek and Hebrew languages, signifies a messenger, and in this sense is often applied to men. 2 Sam 2:5; Luke 7:24 and Luke 9:52. When the term is used, as it generally is, to designate spiritual beings, it denotes the office they sustain as the agents by whom God makes known his will and executes his government. Our knowledge of such beings is derived wholly from revelation, and that rather incidentally. We know, from their residence and employment, that they must possess knowledge and purity far beyond our present conceptions, and the titles applied to them denote the exalted place they hold among created intelligences. Christ did not come to the rescue of angels, but of men. Comp. Heb 2:16. The angels are represented as ministering spirits sent forth to do service to the heirs of salvation. Heb 1:14. They appear at every important stage in the history of revelation, especially at the birth of Christ, Luke 2:9-13, in his agony in Gethsemane, Luke 22:43, at his resurrection. Matt 28:2; Mark 16:5; Luke 24:4, and at the final judgment. Matt 13:41. Of their appearance and employment we may form some idea from the following passages — viz. Gen 16:7-11. Compare Gen 18:2; Gen 19:1 with Heb 13:2; Jud 13:6; Eze 10; Dan 3:28 and Dan 6:22; Matt 4:11; Matt 18:10 and Matt 28:2-7; Luke 1:19; Luke 16:22 and Luke 22:43; Acts 6:15; Acts 12:7; Heb 1:14; Heb 2:16; 2 Thess 1:7; Rev 10:1, Lev 10:2, 1 Chr 24:6. Of their number some idea may be inferred from 1 Kgs 22:19; Ps 68:17; Dan 7:10; Matt 26:53; Luke 2:9-14; 1 Cor 4:9; Heb 12:22. Of their strength we may judge from Ps 103:20; 2 Pet 2:11; Rev 5:2; Rev 18:21; Rev 19:17. And we learn their inconceivable activity from Jud 13:20; Isa 6:2-6; Matt 13:49; Matt 26:53; Acts 27:23; Rev 8:13. There is also an order of evil spirits ministering to the will of the prince of darkness, and both active and powerful in their opposition to God. Matt 25:41. It would seem the proper inference from Matt 18:10 that every believer had a guardian angel. The same idea is suggested in other passages, as Ps 91:11, Jer 1:12; Luke 15:10; Acts 12:15. They are the companions of the saved. Heb 12:22, Heb 12:23; Rev 5:11, Rev 5:12. They are to sustain an important office in the future and final administration of God's government on earth. Matt 13:39; Matt 25:31-33; 1 Thess 4:16. But they are not proper objects of adoration. Col 2:18; Rev 19:10. Angel of his Presence, Isa 63:9, by some is supposed to denote the highest angel in heaven, as Gabriel, who stands "in the presence of God," Luke 1:19; but others believe it refers to the incarnate Word. Angel of the Lord, Gen 16:7, is considered, by some, one of the common titles of Christ in the Old Testament. Ex 23:20. Compare Acts 7:30-32 andActs 7:37, Acts 7:38. Angel of the Church. Rev 2:1. The only true interpretation of this phrase is the one which makes the angels the rulers and teachers of the congregation, so called because they were the ambassadors of God to the churches, and on them devolved the pastoral care and government. Angel of Light. See Devil.

AN'GEL. Gen 24:7. This word, both in the Greek and Hebrew languages, signifies a messenger, and in this sense is often applied to men. 2 Sam 2:5; Luke 7:24 and Luke 9:52. When the term is used, as it generally is, to designate spiritual beings, it denotes the office they sustain as the agents by whom God makes known his will and executes his government. Our knowledge of such beings is derived wholly from revelation, and that rather incidentally. We know, from their residence and employment, that they must possess knowledge and purity far beyond our present conceptions, and the titles applied to them denote the exalted place they hold among created intelligences. Christ did not come to the rescue of angels, but of men. Comp. Heb 2:16. The angels are represented as ministering spirits sent forth to do service to the heirs of salvation. Heb 1:14. They appear at every important stage in the history of revelation, especially at the birth of Christ, Luke 2:9-13, in his agony in Gethsemane, Luke 22:43, at his resurrection. Matt 28:2; Mark 16:5; Luke 24:4, and at the final judgment. Matt 13:41. Of their appearance and employment we may form some idea from the following passages — viz. Gen 16:7-11. Compare Gen 18:2; Gen 19:1 with Heb 13:2; Jud 13:6; Eze 10; Dan 3:28 and Dan 6:22; Matt 4:11; Matt 18:10 and Matt 28:2-7; Luke 1:19; Luke 16:22 and Luke 22:43; Acts 6:15; Acts 12:7; Heb 1:14; Heb 2:16; 2 Thess 1:7; Rev 10:1, Lev 10:2, 1 Chr 24:6. Of their number some idea may be inferred from 1 Kgs 22:19; Ps 68:17; Dan 7:10; Matt 26:53; Luke 2:9-14; 1 Cor 4:9; Heb 12:22. Of their strength we may judge from Ps 103:20; 2 Pet 2:11; Rev 5:2; Rev 18:21; Rev 19:17. And we learn their inconceivable activity from Jud 13:20; Isa 6:2-6; Matt 13:49; Matt 26:53; Acts 27:23; Rev 8:13. There is also an order of evil spirits ministering to the will of the prince of darkness, and both active and powerful in their opposition to God. Matt 25:41. It would seem the proper inference from Matt 18:10 that every believer had a guardian angel. The same idea is suggested in other passages, as Ps 91:11, Jer 1:12; Luke 15:10; Acts 12:15. They are the companions of the saved. Heb 12:22, Heb 12:23; Rev 5:11, Rev 5:12. They are to sustain an important office in the future and final administration of God's government on earth. Matt 13:39; Matt 25:31-33; 1 Thess 4:16. But they are not proper objects of adoration. Col 2:18; Rev 19:10. Angel of his Presence, Isa 63:9, by some is supposed to denote the highest angel in heaven, as Gabriel, who stands "in the presence of God," Luke 1:19; but others believe it refers to the incarnate Word. Angel of the Lord, Gen 16:7, is considered, by some, one of the common titles of Christ in the Old Testament. Ex 23:20. Compare Acts 7:30-32 andActs 7:37, Acts 7:38. Angel of the Church. Rev 2:1. The only true interpretation of this phrase is the one which makes the angels the rulers and teachers of the congregation, so called because they were the ambassadors of God to the churches, and on them devolved the pastoral care and government. Angel of Light. See Devil.

Part of speech: noun (n.)

1. A messenger. [R.] The dear good angel of the Spring, The nightingale. B. Jonson.

2. A spiritual, celestial being, superior to man in power and intelligence. In the Scriptures the angels appear as God's messengers. O, welcome, pure-eyed Faith, white-handed Hope, Thou hovering angel, girt with golden wings. Milton.

3. One of a class of "fallen angels;" an evil spirit; as, the devil and his angels.

4. A minister or pastor of a church, as in the Seven Asiatic churches. [Archaic] Unto-the angel of the church of Ephesus write. Rev. ii. 1.

5. Attendant spirit; genius; demon. Shak.

6. An appellation given to a person supposed to be of angelic goodness or loveliness; a darling. When pain and anguish wring the brow. Sir W. Scott.

7. An ancient gold coin of England, bearing the figure of the archangel Michael. It varied in value from 6s. 8d. to 10s. Amer. Cyc.