Several years ago, we prepared a study series on, “The Role of the Saints in the Kingdom.” Part of the study considered scripture regarding the thinking process of an immortalized human being. In preparation, we searched scripture looking for answers to such questions as: Will immortalized humans remember their mortal experiences? Will we be given assignments which require us to think matters out and apply principles to specific situations or will we function like automatons?
The study led us to consider the immortalized Lord Jesus and also angels, since we are told the faithful will become like them (Lk. 20:36). We were particularly interested in how angels think and what limitations they have. Ever since, we have been attuned to the subject of angels and note with interest comments about them both in the brotherhood and without. Because of this sensitivity, a little booklet caught our eye in the grocery store check-out line. It was #5 in a series recounting supposed personal encounters with angels. Inside the cover, an ad solicited more stories for the next booklet and offered a 900 telephone line which one could call and learn the proper name of their own personal angel.
This material is in direct contrast to the biblical approach to the subject.
Angelic involvement minimized
A striking feature of scripture is that even when we know God is working through angels, their involvement is minimized. For example, when Moses ascended Mt. Sinai to receive the law, he was given it by an angel.
Stephen specifically refers to, “The angel which spake to him in the mount Sina” (Acts 7:38). Yet the Exodus record reads: “And Moses drew near unto the thick darkness where God was. And the LORD said unto Moses…” (Ex. 20:21-22). While scripture could easily read, “an angel of the LORD said…,” it does not and we wait 1,500 years to be informed of the fact.
Driving the nations out of Palestine
Israel was promised, “Mine angel shall go before thee, and bring thee in unto the Amorites, and the Hittites…” When they have crossed Jordan, the promise is still in effect, for the “captain of the host of the LORD” appears to Joshua and instructs him as to how Jericho will fall. Even in this conversation, however, the narrative very quickly shifts from saying “the captain of the LORD’S host said unto Joshua” to “the LORD said unto Joshua” (Josh. 5:14-6:2).
The scriptural protocol is evident: place the emphasis on God, who is behind it all, and not those who are carrying out His will.
When the great battles against the Hittites, etc., are described, consistently the wording follows this form: “The LORD discomfited…the LORD cast down…because the LORD God of Israel fought for Israel…And the LORD delivered them into the hand of Israel” (Josh. 10:10,11,42; 11:8). No doubt all of this is being accomplished through the angelic host of God and the verses could easily read, “The angel of the LORD discomfited,” etc., but they do not. The angelic involvement is not specified.
A precedent from David
In a second great encounter with the Philistines, David is told to hold his attack until he hears “the sound of a going [‘a marching,’ Young’s Concordance] in the tops of the mulberry trees” (II Sam. 5:24). This is clear reference to the angelic host joining the battle, but they are not specifically mentioned. And when David celebrates the victories God gave him he writes, “Truly my soul waiteth upon God: from him cometh my salvation. He only is my rock and my salvation…” (Psa. 62:1-2). Although the angelic host was surely the means whereby God gave David these victories, they are not separately mentioned.
Also consider Psalm 34. There we read, “The angel of the LORD encampeth round about them that fear him, and delivereth them” (v. 7). Even here, where angels are specifically mentioned, the balance of the Psalm follows the protocol we have noted: “I sought the LORD, and he heard me, and delivered me from all my fears…The eyes of the LORD are upon the righteous…The LORD is nigh unto them that are of a broken heart” (vs. 4,15,18). One would think that here, of all places, the Psalmist would say the angel of God delivered him or repeat again that the angel of God is nigh unto us, but he does not. The emphasis is clearly upon God whose will is being followed and whose power is behind it all.
Angels wonderfully generous and loving
We know enough about the angels to be overwhelmed by their love toward man. In Genesis 1, we see their involvement in creation from the plural “us” in verse 26. More than the Deity Himself was involved in creation. This is confirmed by the use of the word elohim throughout the chapter. (The Hebrew word elohim is rendered “God” in Genesis 1 and is a plural word meaning “mighty ones,” which here alludes to the angelic host.) When we read, “Let us make man in our image, after our likeness: and let them have dominion…,” we thus know it is the generous will of the angels that humans should “have dominion over” the works the angels helped make.
In spite of man’s perversity, the angels persist in this purpose. Through the millennia they have been ministering to the heirs of salvation that the world to come might not be subject to the angels but to glorified human beings (Heb. 1:14; 2:5).
Realizing their loving involvement in our lives, we naturally want to know more about them, but find ourselves consistently frustrated by the relatively scant Bible information. In fact, we probably would like to know them by name. But again our wishes are thwarted as names are revealed only for Michael, Gabriel, Palmoni (Dan. 8:13) and perhaps Wonderful (Jdg. 13:18).
The divine preference is clearly that we are to concentrate on God, the one behind everything, and not on the messengers who accomplish His will.
More than etiquette?
There is something more involved, however, than just observing a characteristic of divine revelation.
When men begin emphasizing divine beings in addition to the Deity Himself, polytheism quickly defines their thinking. They create “saints” who specialize in certain areas or gods for different aspects of nature. They begin worshiping and appealing to these supernatural beings (Paul warns of the “worshiping of angels” Col. 2:18) and wholly lose sight that “the LORD our God is one LORD” and that “there is but one God, the Father, of whom are all things” (Deut. 6:4; I Cor. 8:6).
(In fact the etiquette of prayer, to the Father in the name of Christ, continually keeps our perspective right. All aspects of our salvation may be worked out through Christ but they are all of the Father and we are by Him.)
Implications for us
Rightly so, we are forever thankful for the work of angels in our lives. We may feel ungrateful if we do not acknowledge their presence and ask for their guardianship throughout the day. It is unwise, however, to ignore the scriptural balance in this regard. Prayer should be to God, praise should be primarily of Him. Reference to the divine beings, through whom His will is accomplished and His loving care is exercised, should be minimized. Comments like, “The angels were surely with us today” should be a rare exception rather than the rule in our conversation.
The angels will understand. They want us to be saved and have repeatedly seen the devastating damage that occurs when men lose their perspective and begin to worship gods many and lords many. Furthermore, they love their God with all their beings and willingly give themselves wholeheartedly to His pleasure. They want all worship focused on Him who is the source of all His loving acts, and they join with us to “Bless the LORD, all ye his works in all places of his dominion: bless the LORD, 0 my soul” (Psa. 103:20-22).
The Origin of the Organic World – Part One