Why God Created The Angels?

The angelic conflict started long before the creation of the universe –long before the existent of man. In the eternity past, God created the angelic beings .From the Greek term Angelos we got the English word "angel". It may denote either a human or a heavenly "messenger." Yet in the New Testament, except in Luke 7:24; 9:52; and perhaps Revelation 1:20, it is used only for heavenly beings.

 The term chosen by Scripture to denote angels gives us the clue to the function by which they are primarily to be known and understood. They are God's messengers or ambassadors. They belong to His heavenly court and service. Their mission in heaven is to praise God (Revelation 4:5). They devote themselves to doing God’s perfect will (Psalm 103:20) and in this activity they behold His face (Matthew 18:10).

They accompany God in His work of creation (Job 38:7), though they themselves are also creatures (Psalm 148:2, 5). They also assist in God's providential ordering of human historical affairs (Daniel 12:1). Above all they are active in the divine work of reconciliation (from Genesis 19:1-2 onward). In fulfillment of their mission they declare God's will or decree (Luke 1:26-27) and do His work (Matthew 28:2). There seems to be some ordering in their ranks; some are referred to as archangels, as over against those who are referred to as simply angels (1 Thessalonians 4:16; Jude 9).

 The function of angels may be seen clearly from their part in the saving mission of Jesus Christ. They are naturally present when this both begins with the nativity (Matthew 1; Luke 1-3) and ends with the resurrection (Matthew 28:2) and ascension (Acts 1:10). They also assist the church in its early ministry (Acts 5:19; 10:3).

 They will play an important part in the events of the end time (Rev. 7:1-). Finally they will come with Christ when He returns in glory (Matthew 24:31) and separate the righteous and the wicked.

They do not do the real work of reconciliation, which is Christ's prerogative. But they accompany and declare this work, praising the God of grace and glory and summoning men and women to participate in their worship (Luke 1:46). Interestingly, there seem to be only two angelic recorded appearances between Christ's birth and resurrection: at the beginning of His way to the cross in the temptation and then before the crucifixion itself in Gethsemane.

This is perhaps because Jesus had to tread His way of atoning self-giving alone, and in His humiliation He is made a little lower than the angels (Hebrews 2:9), though exalted far above them by nature (Hebrews 1). Yet angels did not withdraw from the scene, for they rejoice at sinners repenting (Luke 15:10) and will hear the Son of man confess those who confess Him (Luke 12:8).

 The Bible offers only a few hints about the nature of angels. Belonging to the heavenly sphere, they cannot be properly conceived of in earthly terms. They are mostly described in relation to God, as God’s angels (Psalm 104:4). The two angelic names, Michael and Gabriel, emphasize this relationship with the “el” suffix attached to Hebrew name of God. It is as God's angels, perhaps, that they are called "elect" in 1 Timothy 5:21. Hebrews 1:14 described them as "ministering spirits" in a conflation of the two parts of Psalm 104:4.

They figure as the "heavenly ones" (Psalm 29:1) or the "holy ones" (Job 5:1) who are set apart for God's service; both these terms occur in Psalm 89:6-7, though "sons of God" is here another rendering of "heavenly ones"  (Psalm 29:1). The "gods" of Psalm 82:1, in whose midst God holds judgment, are often thought to be angels too.

THE NATURE OF ANGELS

Like Christians, angels are also called “children of God” but we need not infer from this usage, because angels are lesser deities. Indeed, the Bible clearly warns us not to worship them (Colossians 2:18; Revelations 19:10).

 Among the heavenly beings mentioned is made of the seraphim (Isaiah 6:2) and, more frequently, the cherubim. Cherubim guarded Eden after the expulsion of Adam and Eve (Genesis 3:24). They form God's chariot at His descent (Psalm 18:10). Figures of cherubim adorned the Ark (Exodus 25:17) and Solomon's temple (I Kings 6:23), so that Yahweh is enthroned above the cherubim (I Samuel 4:4; Psalm 80:1). Ezekiel offers an elaborate visionary description (Ezek. 1:10; 9:3; 10:15-22) in which their form is human (1:5) but symbolical traits stress their glory and spiritual excellence

Of the angels named, Michael is called "the great prince" (Daniel 12:1) and the other angels seem to be led by Him (Revelation 12:7), though God Himself, of course, is the Lord of hosts and Prince of the host (Daniel 8:11). The man who appeared to Joshua in Joshua chapter 5 usually taken to be an angel, says that he has come as commander of the army of the Lord, Gabriel, the other angel named in canonical Scripture, is the angel of the annunciation (Luke 1:26).

Distinctions seem to be indicated in Revelation 4-5 with the references to the beasts and the elders, but the exact significance of these terms is disputed. The apocryphal archangels (Raphael, Uriel, Jemeil, Tob) are all fictitious.

From the various statements about the nature of angels, and Paul's use of the terms "principalities," "powers," "thrones," "dominions," and "forces," early and medieval theology evolved a complex speculative account of the angelic world.

The error in so much angelology was to deal with angels apart from the biblical witness. Even regarding their function there was a tendency to rationalize or to focus interest on the idea of the guardian angel (Matt. 18:10). Though they come in human form, the angels are essentially non-corporeal. Even they were present at the time of creation, they are still creatures (Psalm 148:2, 5). They form an ordered unity, yet their plurality entails the existence of individuals within the totality, with a possible gradation in function.

 As compared with humans they have the advantage of being in God's immediate presence and serving as His direct messengers. They also guard the proprieties, if that is the meaning of I Corinthians 11:10, and seem to play some role in or over the nations (Daniel 10). But when men and women respond to God's saving work in Christ they are raised above them, enjoy their ministry (Hebrews I:14), and will finally judge them (I Corinthians 6:3), for even angels are not faultless in God's eyes (Job 4:18; 15:15).

 In Judges 13:2-3 this seems to be identical with God. Many have thought, then, that in the OT at least the reference is to the pre-incarnate Logos. Liberals have explained it as a softening of theophany to angephany  but without showing why this does not always apply.

Another questionable interpretation is that God speaks so fully through the angel that He himself is virtually speaking. Certainly the "angel of the Lord" of Luke 2:9 is not Christ, but this does not in itself rule out such an equation in the OT.

THE ANGELIC BEINGS

Angels (aggelos in Greek and malakh in Hebrews. Both terms means messenger, an order of created beings, superior to man, belonging to heaven and engaged in service of God. Angels are spiritual (spirit), supernatural, eternal, and celestial being with no material bodies but can assume the human form when necessary (Hebrews 1:14, Luke 24:4, Acts 10:3).

Angels of God are majestic and glorious beings (Psalm 148:2-5, Colossians 1:16). Created before the creation of the universe and before the creation of man (Job 38:7). They are superior in power and strength than men (2 Peter 2:11). Although they are endowed with superior intellect and wisdom (2 Samuel 14:17, 20), they are not omnipotent [Psalm 103:20] and not omniscient (1 Peter 1:21).

Like human beings, they were created with volition –freedom and capacity for making free will decision [Jude 6, Genesis 1:31]. The men are equal to them after resurrection to eternal life (Luke 20:34-). They are to be judged by mature believers of the Church Age (1 Corinthians 6:3). The elect angels of God in no way will speak or act contrary to God’s will, purpose and God’s Word [Galatians 1:8].

Angels are not sexual beings- therefore they do not marry. Angels appeared in human form but never appeared in sub-human form or in the form of animal [Acts 10:3, 30]. They always appeared as men, never as women or as children, never as infant and they have no wings (Genesis 18:2, 19:1, Hebrews 13:2, Joshua 5:13, Judges 6:21-22).

They appeared fully clothed and never half-naked. There is no recorded appearance of angels in the Bible to unbelievers [Matthew 24:37-39]. In some occasion, they appeared with awesome appearance in clothing or countenance (Judges 13:6, Luke 24:4, Daniel 10:5-6, 18).

OTHER TERMS FOR ANGELS: SONS OF GOD (Job 38:7) – a phrase prior to angelic rebellion was applied generally to all angels of lower rank, but became exclusively designated for demons after the angelic revolt [Genesis 6:2-4, Job 1:6]. Angels of God are also called HEAVENLY BEINGS –referring to all ranks [Psalm 29:1, 89:61] or HOLY ONES [Psalm 89:5-7] or HEAVENLY HOSTS [Luke 2:13] or HOSTS OF ARMIES [1 Samuel 1:11] and HOLY MYRIADS [Jude 14].

They are called HOLY ANGELS or ANGELS OF GOD [Luke 9:26, 12:8] or GOD’S ANGELS [Hebrews 1:6, Psalm 103:20] and others.

DISTRIBUTION OF WORK: Some angels announced beforehand the birth of some of God’s select servants [Genesis 18:9-, Judges 13:2-24, Luke 1:13 and 2:8-15]. Certain angels on some occasions forewarned the righteous of imminent danger or threatening disaster, destruction or calamity [Genesis 18:16-19, Matthew 2:13, Daniel 8:1.

Certain angels guided and instructed some righteous believers when the Canon of the Scripture was completed [Acts 7:38, 8:26, Galatians 3:19]. Certain angels’ interpreted dreams and visions for some select servants of God [Zechariah 1:9, Daniel 7:16, Revelation 17:7]. Angels destroyed the enemies of God’s people and in some occasion defended them [Exodus 12:23, 29].

Angels are sentry guards over believers, client nation and local spiritual churches [Psalm 34:7, 91:11, Matthew 18:10]. They are watchers over the universal Church of Christ (Revelation 1:20). They are the ministering Spirits to the Church Age believers under the undeserved sufferings.

They assists in the divine judgment of unbelievers and divine discipline of the carnal and reversionistic believers (Rev. 18; 1, Mark 13:27). They praise God continually in the past, present, and future [Revelation 19:1-3].

J. R. Cherreguine Bible Doctrine Ministries

The Time of Angelic Creation

The exact time of their creation is never stated, but we  know that they were created before the creation of the world. The book of Job tells that  they were present when the earth was created (Job 38:4-7) so their creation was prior to the creation of the earth as described in Genesis one.  Scripture specifically states that Christ, as the one who created all things, is the creator of angels (John 1:1-3, Colossians 1:16).

because by Him all [things] were created, the [ones] in the heavens and the [ones] on the earth, the visible [things] and the invisible [things], whether thrones or dominions or rulers or authorities; all such things have been created through Him and for Him, (Col 1:16)

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The Son’s Creation includes “all” things in heaven and on earth, visible and invisible. These indicate the entire universe, both material and immaterial. A highly organized hierarchy of angelic beings is referred to with the word “thrones” (qronoi), “powers” (kuriothtes), “rulers” (arcai), and “authorities” (exousiai). This not only indicates a highly organized dominion in the spirit world of angels, but shows that Paul was writing to refute an incipient form of Gnosticism that promoted the worship of angels in place of the worship of Christ (Col. 2:18). In this, Paul demonstrates superiority and rightful place of worship as supreme ( Eph. 1:21; 3:10; 6:12; Phil. 2:9-10; Col. 2:10, 15).

The angels were created simultaneously as a host or a company. God created man and the animal kingdom in pairs with the responsibility and ability to procreate. Angels, however, were created simultaneously as a company, a countless host of myriads (Colossians 1:16; Nehemiah 9:6). This is suggested by the fact they are not subject to death or any form of extinction and they do not propagate or multiply themselves as with humans.

 Hebrews 9:27 says, “… it is appointed for men to die once and after this comes judgment.” While fallen angels will be judged in the future and permanently confined to the lake of fire (Matt. 25:41; 1 Corinthians 6:4; 2 Peter 2:4; Jude 6), there is never any mention of the death of angels (see Luke 20:36). Nevertheless, they are an innumerable host created before the creation of the earth (Job 38:7; Nehemiah 9:6; Psalm 148:2, 5; Hebrews 12:22; Daniel 7:10; Matthew 26:53; Revelation 5:11; Matthew 22:28-30; Luke 20:20-36).

The Habitation of Angels

Statements like, “the angels which are in heaven” (Mark 13:32) and “an angel from heaven” suggest that angels have fixed abodes or centers for their activities. However, due to the ministry and abilities given to them in the service of God, they have access to the entire universe. They are described as serving in heaven and on earth ( Isaiah 6:1f; Dan. 9:21; Rev. 7:2; 10:1).

Though fallen angels seem to have an abode other than heaven itself, no specific location is given except that Satan will be bound in the “Abyss” for the thousand years after the Second Coming before he is released (Rev. 20:3). Likewise the plague which seems to be demonic is spoken of as coming from the Abyss (9:1-30). Fallen angels also have a king who is referred to as “the angel of the Abyss” (vs. 11). The destiny of fallen angels is the lake of fire (Matt. 25:41). The holy angels will dwell in the new heavens and new earth described in Revelation 21-22.

The Scriptures clearly indicate two groups of fallen angels, one consisting of those who have some freedom to carry out Satan’s plans, and the other who are confined. Of those who are confined, some are temporarily so, while others are permanently confined in Tartarus (2 Peter 2:4 and Jude 6). The Greeks thought of Tartarus as a place of punishment lower than hades. Those temporarily confined are in the abyss (Luke 8:31; Rev. 9:1-3, 11), some apparently consigned there to await final judgment while others will be loosed to be active on the earth (vv. 1-3, 11, 14; 16:14).

Jude 1:6 And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day. This show us that angels not only have a domain or area of authority assigned to them, but a dwelling place.

The most likely reference here is to the angels (“sons of God,”  Gen. 6:4; Job 1:6; 2:1) who came to earth and mingled with women. These angels “did not keep their positions of authority” (ten heauton archen). The use of the word arche for “rule,” “dominion,” or “sphere” is uncommon but appears to be so intended here. The implication is that God assigned angels stipulated responsibilities (arche, “dominion”) and a set place (oiketerion).

But because of their rebellion, God has kept or reserved (tetereken perfect tense) these fallen angels in darkness and in eternal chains awaiting final judgment. Apparently some fallen angels are in bondage while others are unbound and active among mankind as demons.

Though at times they have revealed themselves in the form of human bodies (angelophanies) as in Genesis 18:3, they are described as “spirits” in Hebrews 1:14. This suggests they do not have material bodies as humans do. This is further supported by the fact they do not function as human beings in terms of marriage and procreation (Mark 12:25) nor are they subject to death (Luke 20:36).

Mankind, including our incarnate Lord, is “lower than the angels” (Heb. 2:7). Angels are not subject to the limitations of man, especially since they are incapable of death (Luke 20:36). Angels have greater wisdom than man (2 Samuel 14:20), yet it is limited (Matthew 24:36). Angels have greater power than man (Matthew 28:2; Acts 5:19; 2 Pet. 2:11), yet they are limited in power (Daniel 10:13).

Angels, however, have limitations compared to man, particularly in future relationships. Angels are not created in the image of God, therefore, they do not share man’s glorious destiny of redemption in Christ. At the consummation of the age, redeemed man will be exalted above angels (1 Cor. 6:3).

Angels, though spirit beings and very powerful, are not omnipotent, omniscient, nor omnipresent. They cannot be everywhere at once.

Their Appearance

Since they are spirit beings, they are usually not seen, unless God gives the ability to see them or unless they manifest themselves. Balaam could not see the angel standing in his way until the Lord opened his eyes (Num. 22:31) and Elisha’s servant could not see the host of angels surrounding him until Elisha prayed for his eyes to be opened (2 Kings 6:17). When angels have been seen as recorded in Scripture, they were often mistaken as men because they were manifested in a man-like appearance (Gen. 18:2, 16, 22; 19:1, 5, 10, 12, 15, 16; Judg. 13:6; Mark 16:5; Luke 24:4). Sometimes, they appear in a way that either manifests God’s glory (Luke 2:9; 9:26) or in some form of brilliant apparel (Matthew 28:3; John 20:12; Acts 1:10 with Ezek. 1:13; Dan. 10:6). Consistently, they have appeared as real men, never as ghosts, or as winged animals (Gen. 18:2; 19:1; Mark 16:3; Luke 24:4).

They are occasionally pictured in other forms and in other manifestations as with wings, and as a combination of man, beast, and birds as in Ezekiel 1:5-8 and Isaiah 6:6. But apparently such manifestations only occurred by way of a vision or special revelation from God. No angel literally appeared in such form.

They also seem to always have appeared as youthful or mature men (Mark 16:5), but never as old men, perhaps because they neither age nor die (Luke 20:36).

In the present fascination of our culture, previously referred to as angelmania, the common conception of angels is that of winged creatures and most times as female.

Some of the commonly held conceptions are not supported by the scriptural witness. There are no indications of angels appearing in female form. Nor is there explicit reference to them as winged, although Daniel 9:21 and Revelation 14:6 speak of them as flying. The cherubim and seraphim are represented as winged (Exod. 25:20; Isa. 6:2), as are the symbolic creatures of Ezekiel 1:6 ( Rev. 4:8). However, we have no assurance that what is true of cherubim and seraphim is true of angels in general. Since there is no explicit reference indicating that angels as a whole are winged, we must regard this as at best an inference, but not a necessary inference, from the biblical passages which describe them as flying.

While angels generally appear as men in Scripture, Zechariah 5:9 may suggest this is not always the case. The two women mentioned in this passage are not specifically called angels, but they are clearly agents of God or forces of Satan, like angels, good or evil.

Their Personalities, Abilities, Powers and Activities

All angels were created holy, without sin, and in a state of perfect holiness. Originally all angelic creatures were created holy. God pronounced His creation good (Gen. 1:31), and, of course, He could not create sin. Even after sin entered the world, God’s good angels, who did not rebel against Him, are called holy (Mark 8:38). These are the elect angels (1 Tim. 5:21) in contrast to the evil angels who followed Satan in his rebellion against God (Matt. 25:41).

As created beings, they are of course mere creatures. They are not divine and their worship is explicitly forbidden (see Col. 2:18; Rev. 19:10; 22:9). As a separate order of creatures, they are both distinct from human beings and higher than humans with powers far beyond human abilities in this present age (1 Cor. 6:3; Heb. 1:14; 2:7). But as creatures they are limited in their powers, knowledge, and activities (1 Peter 1:11-12; Rev. 7:1). Like all of creation, angels are under God’s authority and subject to His judgment (1 Cor. 6:3; Matt. 25:41).

Following the revelation given to John, on two occasions the apostle fell on his face in worship, but the angel quickly told John not to worship him and then gave the reason. Angels are but “fellow servants” and called upon to serve God as all God’s creatures should. So John was told to “worship God.” The worship of angels (as with any other object of worship) distracts from the worship of God and attributes godlike powers to the object of worship.

 Angels are powerful and awesome in many ways, but, like us, they are only creatures and servants of the living God who alone deserves our worship. This means we are not to pray to them or trust in them even though God may use them to minister to our needs in various ways. Our trust is to be in God, not angels. They minister to us at His bidding under His authority and power. Though sometimes the instrument of aid or deliverance was an angel, New Testament believers recognized it was the Lord who delivered them (see Acts 12:11).

In Acts 27:23-25, Luke recounted Paul’s experience with an angel who brought him a message from the Lord, but there was no worship of the angel. Instead, Paul’s faith was in the God he served.

23 For this very night an angel of the God to whom I belong and whom I serve stood before me, 24 saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.’ 25 "Therefore, keep up your courage, men, for I believe God, that it will turn out exactly as I have been told. One reason angels are rendered invisible to human sight may be that , if they were seen, they would be worshiped. Man, who is so prone to idolatry as to worship the works of his own hands, would hardly be able to resist the worship of angels were they before his eyes.

The church at Colossae had been invaded by false teachers who were teaching a false humility and the worship of angels as a part of the means to spirituality. It seems these teachers were claiming special mystic insights by way of visions in connection with their worship of angels. Concerning this, Paul wrote:

Stop letting anyone decide against you* [fig., judge you* as not being worthy], delighting in [false] humility and religious worship of the angels, basing his authority on [things] he has not seen, being conceited without cause by the mind of his flesh, (Col 2:18)

The person attempting to make such judgment is described as one “who delights in false humility and the worship of angels.” The context suggests that he seeks to impose these things on the Colossians and that this is the means by which he attempts to disqualify them for their prize.

This was demonic because it was an attempt to usurp the preeminent place and sufficiency of Christ as Savior and Lord (Col. 2:10). It is no wonder, then, that the author of Hebrews, in the most extended passage on angels in the New Testament (Heb. 1:5-29), demonstrates the superiority of Christ to even the mighty angels (Heb. 1:2-4, 13). In this he concludes his argument with a question designed to show that Christ, God’s very Son and the radiance of His glory who sits at God’s right hand, is superior to angels for he asked, “Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?” (Heb. 1:14).

There are several qualities common to personality all of which angels possess personal existence, intellect, emotion, and will. As personalities we see them interacted with over and over again through the Bible. +

Angels then qualify as personalities because they have these aspects of intelligence, emotions, and will. This is true of both the good and evil angels. Good angels, Satan, and demons possess intelligence (Matt. 8:29; 2 Cor. 11:3; 1 Peter 1:12). Good angels, Satan, and demons show emotions (Luke 2:13; James 2:19; Rev. 12:17). Good angels, Satan, and demons demonstrate that they have wills (Luke 8:28-31; 2 Tim. 2:26; Jude 6). Therefore, they can be said to be persons. The fact that they do not have human bodies does not affect their being personalities (any more than it does with God).

The fallen angels are even described by actions of personality like lying and sinning (John 8:44; 1 John 3:8-10). They are not abstract personification of good and evil but real person.

Their Knowledge: Jesus said, “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone” (Matt. 24:36). This comment by the Lord suggest two things: (1) The phrase, “not even the angels” implies that angels have superhuman knowledge, but (2) the main statement of this verse shows they are limited in their knowledge, they are not omniscient. That their knowledge is greater is also suggested by the fact they were present at some of the heavenly counsels, were involved in conveying revelation (Gal. 3:19), and were used of God to interpret visions as with Daniel and Zechariah. why they are superior?

(1) Angels were created as a higher order of creatures in the universe than humans are. Therefore, innately they possess greater knowledge.

(2) Angels study the Bible more thoroughly than some humans do and gain knowledge from it (James 2:19; Rev. 12:12).

(3) Angels gain knowledge through long observation of human activities. Unlike humans, angels do not have to study the past; they have experienced it. Therefore, they know how others have acted and reacted in situations and can predict with a greater degree of accuracy how we may act in similar circumstances. The experiences of longevity give them greater knowledge.

Their Strength: Since man is created lower than the angels with limitations angels do not have, we would expect them to possess superhuman strength as well. That angels have greater strength than man is evident from at least two considerations:

(1) Specific Statements in Scripture: Scripture specifically speaks of their greater power. Psalm 103:20 at least implies their greater strength in the statement, “Bless the Lord, O you his angels, you mighty ones who do his word.” Then, 2 Thessalonians 1:7 refers to the return of the Lord with His mighty angels in flaming fire. Further, 2 Peter 2:11 reads, “whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord.” The only question here is who is being compared? The major subject of the context is that of the false teachers (humans beings), however, due to verse 10, some believe the comparison is being made between the “angelic majesties” of verse 10, good angels and evil angels. If so, then the verse is stating that the good angels are more powerful than the evil ones.

(2) Their Activities as Described in Scripture: Though their great power is always a derived power from God, the mighty works they accomplish, as in the execution of God’s judgments, demonstrate their superhuman strength (cf. 2 Chron. 32:21; Acts 12:7-11; and the many references to angelic activities in Revelation). In this regard, Elisha’s confidence and prayer for his servant to see the myriad of angels surrounding them in the face of the human forces, suggests their greater power (2 Kings 6:15-17). His confidence was certainly not simply in their greater numbers. Illustrations of their power are seen in Acts 5:19; 12:7, 23; Matthew 28:2 (the stone rolled away by the angel weighed about 4 tons).

The Psalmist exclaimed, “Blessed be the LORD God, the God of Israel, Who alone works wonders” (Ps. 72:18). All miraculous power has its source in God. As angelic creatures, they are subject to the limitations of their creatureliness. They are mighty, but not almighty. Even Satan, a fallen angel, with his angelic powers must operate under the permissive will of God (Job 1:12; 2:6).

By creation man is lower than the angels (Heb. 2:7-9). Angels are higher in intelligence, power, and movement, yet angels serve men as ministering spirits (Heb. 1:14) sent forth to serve the saints regardless of their high position and power. As mentioned, men are warned to never worship angels for they are only creatures.

Today believers are experientially lower than the angels, yet positionally higher because of their union in Christ (Eph 1:20-22; with Eph 2:4-6 and Heb 2:9). Christians share Christ’s seat at God’s right hand. One day, however, believers will be both positionally and experientially higher and will judge angels (1 Cor 6:3). This undoubtedly refers to some kind of governmental direction believers will have over angels.

By His essential nature and being, Christ is higher because He is God the Creator (cf. Heb 1:4ff with Col. 1:15-17). By Christ’s incarnation He became lower for a little while (Heb 2:9), but this only applied to His humanity. By Christ’s death, burial, resurrection, and ascension He became far superior to angels as the last Adam and the second man (1 Cor. 15:45-48; Eph. 1:20-22; 1 Pet. 3:18-22; Col. 2:15). As the glorified and exalted God-man He became the last Adam. Adam was the head of the first race of men, but Christ became the head of the second race of regenerated men. He is called last because there will never be another fall, and because He, as the glorified and exalted Savior, is a life-giving Spirit. As the second man from heaven He is viewed as the head and beginning of a new and exalted race of people.

Comparison between angels and human beings:

J. R. Cherreguine Bible Doctrine Ministries

 12/05/06

Copyright ©2003-2007   J. R. Cherreguine Bible Doctrine Ministries