ANGEL
ANUEK (WRATH) OF GOD 97
87«, T« 30'), Ps 74'»-'», l8 27> (Job 40»-», Ps 6S"), Job 7", Am 9»-« (Ezk 29''' Si-"") ; also Job 25» 'He makelii peace in His lii"li places.' These passages contain reminiscences of Cosmic or Creation mytlis, victories of God, the principle of light and order, over the primeval darkness and raging watery chaos. They are referred to in order to magnify the power of God, and to invoke it against some foe of His people, which in its rebellion and menacing attitude recalls God's ancient enemies, ao 1 may be described under their names (Is 27'). In Gn 6'"* ' the sons of the Klohim ' can hardly be anything but a [lart of the heavenly host, who fell through love of the daughters of men, as was already understood by Josephus (cf. To 3" 6"). The passage has no other points of contact in OT, but is greatly ampliOed in Enoch 6-15, etc.; and there, as well as in NT, the idea of the fallen angels appears combined with what is said of the imprisonment of anplic rulers. Is 24» (2 P 2», Jude »).
lianks among the angels appear in Dn, and there for the first time some of them receive names. In OT and NT only two are named — Michael, prince of Israel (10'*-"' 12', Jude », Rev 12'), and Gabriel (Dn 8" 9^, Lk l"-"). Michael is named ' the archangel,' Jude ', and 1 Th 4" ' the arch.' is spoken of, though not named. Seven such angelic princes are spoken of. To 12" ' I am liaphael, one of the seven holy angels ' ; in Enoch and 2 Es 5-" Uriel is nameJ as fourth. The number seven already appears in Ezk 9^, and there is no necessity to refer it to Pers. influence. In Bab. writings, grades among the celestial beings are referred to (Schrader, Uullenfahrt der Istnr, pp. 102, 103), one class of whom Lenormant calls ardinnrjcs cilestes. According to Jewish tradition the names of the angels came from Babylon.
vii. There is i.ttle advance over Daniel in the angelology of the Apocrypha. Raphael accom- panies Tobias tsi a guide. As one of tne seven holy angels lie ' jiresenta the praj'ers of the saints' (To 12", cf. Rev 8*), and says, ' I did bring the memorial of your prayer before the Holy One' (12'"). A 'good' angel is spoken of. To 5^', 2 Mac 11'. Raphael binds the demon Asmodipus, To 8', and the sentence of judgment on those who bring false accusations against the innocent is received and executed by the angel of God (Sus "•"•) ; the angels are ' blessed,' and are called on to praise God, ' Let all Thy angels and Thine elect bless Thee' (To 8"); and the sins of men cannot be hidden before God and His angels (2 Es 16«»). Neither is there in principle any ^Teat development in NT. (1) The angels form an innumerable host, Lk 2»-'», Mt 26» He 12»», Rev 5"; they are the armies of heaven, Rev 12' 19""". (2) They are beings glorious in ai>pearance, Lk 2", Alt 28', Ac 12', and in rank are 'glories,' Jude '. (3) They minister to the saints, He 1", Mt 2'" 4", Lk 22", Ac 5" 8" 12' ; they are the medium of revelation. Rev 1' 22", and carry the saints into parmlise, Lk 16», cf. 2 K 2". (4) As in OT theophaiiy God was surrounded by angels, so they accomjiany the Son of Man at Wm pnrmtsin, Mt 16" 25", 1 Tli 4'", 2 Th r (Mt 13"-*» 24"). In two or three fioints there seems an advance over OT. (a) The angels are spirits. He 1'*. (A) Satan is no longer isolated, but has a retinue of angels, Mt 25", Rev 12'. (<•) Hanks in the angelic host are more distinctly suggested. Col 2'", Eph 3'° (1 Co 15", Eph 1"). (d) In the Apoc. angels are associated with cosmic or elemental forces, as fire and water, which they direct or into which they are changeil. Rev 14" 16', cl. Ps 104*. Christians are made along with Christ better than the angels, whom they slmll judge. He 2*, 1 Co 6'. Angel worship is CDndcinneil, Col 2'», Rev 19'°'22»-», cf. Dt 6", Mt 4'°. The second Niceno Council decreed that Xarpda ought not to vou I. — 7
be offered to anjjels, but allowed Joi/Xelo. The sense in which the Sadducees denied angels and spirits (Ac 23") is not quite clear. The Sadducees received the written Scriptures, but disallowed the oral developments upheld by the Pharisees and scribes ; and it is possible that they re- pudiated only that more modern luxuriant an>;el- .>logy current in their day, without questioning the ancient angelophanies. The great historical and ritual writing P contains no reference to angels : the Turnh contained the revelation of God's whole will, and expressed all His relations to the world and men : special intervention of Goil was not now needed. And this may have been the position of the Sadducees. On tlie other hand, from the Sadducean inclination to freethinking, inherited from the pre-Maccab.-ean Gr. period, it is possible that they interpreted the angelophanies of the written Scriptures received by them in a rationalistic way as personified natural forces.
LiTKRATi-RK.— Kostera, ' Hct ontalaan der Angelolopie onder Israel,' TkT, 1876, etc. ; Kohut, Di& Juduiche Angetottyie u. Diitnonolfujy', I.eipz. 1866 ; Weber, Sj/strm der AUtti/7iagf}ijali-n Palaxt. T)ieol(K!ie, Letps. 1880 See also Fuller, Excursus on Aiujdology aii^ Dejrumologi/, Speaker's Apocr. vol. i. p. 171 ff.