Good angels (for evil spirits, see question 13) are designated in Scripture as to their nature, dignity and power, as " spirits/' Heb. i., 14 ; " thrones, dominions, principalities, powers, mights," Eph. i., 21, and Col. i., 16 ; " sons of God," Luke xx., 36 ; Job i., 6 ; " mighty angels," and " powerful in strength," 2 Thes. i., 7 ; Ps. ciil, 20 ; "holy angels," "elect angels," Luke ix., 26 ; 1 Tim. v., 21 ; and as to the offices they sustain in relation to God and man, they are designated as " angels or messengers," and as " ministering spirits," Heb. i., 13, 14.
3. What were the cherubim ?
" They were ideal creatures, compounded of four parts, those namely, of a man, an ox, a lion, and an eagle." " The predomi-
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nant appearance was that of a man, but the number of faces, feet, and hands differed according to circumstances." — Ezek. i., 6, com- pare with Ezek. xli., 18, 19, and Ex. xxv., 20.
To the same ideal beings is applied the designation " living creatures," (Ezek. i., 5-22 ; x., 15, 17 ; Kev. iv., 6-9 ; v., 6-14 ; vi., 1-7 ; vii., 11 ; xiv., 3 ; xv. 7 ; xix., 4,) rendered in our ver- sion " beasts."
" They were symbolical of the highest properties of creature life, and of these as the outgoings and manifestation of the divine life ; but they were typical of redeemed and glorified manhood, or prophetical representations of it, as that in which these pro- perties were to be combined and exhibited.
" They were appointed immediately after the fall to man's original place in the garden, and to his office in connection with the tree of life." — G-en. iii., 24.
" The other and more common connection in which the cherub appears is with the throne or peculiar dwelling-place of God. In the holy of holies of the tabernacle, Ex. xxv., 22, he was called the God who dwelleth between and sitteth upon the cherubim, 1 Sam. iv., 4 ; Ps. lxxx., 1 ; Ezek. i., 26, 28 ; whose glory is above the cherubim. In Eev. iv., 6, we read of the living crea- tures who were in the midst of the throne and around about it/'
" What does this bespeak but the wonderful fact brought out in the history of redemption, that man's nature is to be exalted to the dwelling-place of the Godhead ? In Christ it is taken, go to speak, into the very bosom of the Deity ; and because it is so highly honored in him, it shall attain to more than angelic glory in his members." — Fairbairn's Typology, Pt. II., Chapter I., Section 3.
4. What is the etymology of the word seraphim, and what is taught in Scripture concerning them ?
The word signifies burning, bright, dazzling. It occurs in the Bible only once. — Isa. vi., 2, 6. It probably presents, under a different aspect, the ideal beings commonly designated cheru- bim and living creatures.
5. Is there any evidence that angels are of various orders and ranks ?
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That such distinctions certainly exist appears evident, 1st. From the language of Scripture, Gabriel is distiguished as one that stands in the presence of God, (Luke i., 19,) evidently in some preeminent sense ; and Michael as one of the chief princes, Dan. x., 13. Observe also the epithets archangel, thrones, dominions, principalities, powers, Jude 9; Eph. i., 21. 2d. From the analogy of the fallen angels, see Eph. ii., 2; Matt, ix., 34. 3d. From the analogy of human society and of the universal creation. Through- out all God's works gradation of rank prevails.
6. Do the Scriptures speak of more than one archangel, and is he to be considered a creature ?
This term occurs but twice in the New Testament, and in both instances it is used in the singular number, and preceded by the definite article o, 1 Thes. iv., 16 ; Jude 9. Thus the term is evidently restricted to one person, called, Jude 9, Michael, who, in Dan. x., 13, and xii., 1, is called "one of the chief princes," and "the great prince," and in Kev. xii., 7, is said to have fought with his angels against the dragon and his angels.
Many suppose that the archangel is the Son of God. Others suppose that he is one of the highest class of creatures, since he is called " one of the chief princes/' Dan. x., 13 ; and since divine attributes are never ascribed to him.
7. What do the Scriptures teach concerning the number and power of angels ?
1st. Concerning their number, revelation determines only that it is very great. " Thousand thousands, and ten thousand times ten thousand," Dan. vii., 10. "More than twelve legions of angels," Matt, xxvi., 53. " Multitude of the heavenly host," Luke ii., 13. "Myriads of angels," Heb. xii., 22.
2d. Concerning their power, the Scriptures teach that it is very great when exercised both in the material and in the spiritual worlds. They are called " mighty angels," and are said to " ex- cel in strength," 2 Thess. i., 7 ; Ps. ciii., 20 ; 2 Kings xix., 35. Their power, however, is not creative, but, like that of man, it can be exercised only coordinately with the general laws of na- ture, in the absolute sense of that word.