This is the second in a brief series of posts on angels.

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If God calls the stars by name (Isa. 40:26), do all angels and demons have names? Are some more important than others? Do they have different responsibilities? Various levels of authority? Is God’s angelic host a true heavenly army – with each soldier assigned a name, rank, and serial number? Our study this week focuses on how angels are named and organized.

Angelic names

Angels are called by many names in Scripture. General names include:

Angel. The Greek word angelos and the Hebrew word malak mean messenger. These words are used of angels, men, demons – even occasionally of the pre-incarnate Christ.

Minister. The Greek word leitourgos means servant or minister, especially in connection with religious duties. The Hebrew word mishrathim is used in much the same way.

Host. The Hebrew word sava encompasses all of God’s heavenly army (Ps. 103:21).

Chariots. This term applies to angels in the sense that they are part of God’s army (2 Kings 6:16-17; Ps. 68:17).

Watchers. This term denotes angels as supervisors and agents under God, employed by Him in the control of world government (Dan. 4:13, 17).

In addition, there are names that reveal the nature of angels:

Sons of the mighty (Bene elim), revealing their strength (Ps. 29:1, 89:6).

Sons of God (Bene Elohim), speaking of their might but not necessarily their holiness, for Satan is called a son of God (Job 1:6, 2:1, 38:7).

Elohim, used in the Old Testament for God, angels, and sometimes people. For angels, this denotes angels who are beings of great strength (Ps. 8:5; cf. Heb. 2:7).

Holy ones (Kadashim), referring to God’s angels, who are set apart to God (Ps. 89:6-7).

Stars. This name is used symbolically of angels and denotes their heavenly nature and abode (Job 38:7). Both stars and angels are called “the host of heaven” (Deut. 4:19, 17:3; 1 Kings 22:19), and they often are mentioned in the same context (Ps. 148:1-5). Astrology is connected to demon worship through this term (Jer. 19:13; Acts 7:42). Scripture condemns both the worship of these stars and divination (Deut. 18:10-14). 

Finally, there are special names. Of all the elect angels, only two are designated by name in Scripture – Michael and Gabriel. Both are mentioned in the Old and New Testaments. Michael might be considered the military leader, while Gabriel is the leading messenger.

Michael. His name means, “Who is like God?” and calls attention to the awesomeness of the Creator. He is classified as “one of the chief princes” (Dan. 10:13), perhaps revealing that there are others like him, yet unnamed. He is assigned to the welfare of Israel, as others are assigned to other nations by God or Satan (Dan. 10:13, 20).

Michael also is called “the archangel” (Jude 9), a title that sets him above many other angels. He is the military leader of an army of angels in battle with Satan (Rev. 12:7). He may possibly be of the cherub class, as is Satan with whom he wages war (Ez. 28:14-16; Rev. 12:7). 

As the specially appointed guardian of Israel, Michael is “the great prince who stands watch over your people” in the Great Tribulation (Dan. 12:1; Matt. 24:15, 21-22). He defends them in “the time of Jacob’s trouble” (Jer. 30:7), when the kingdoms of the world persecute Israel prior to the return of Christ (Rev. 12:3-17). God enables Michael to be victorious over Satan (Rev. 12:8-9), a token of the total victory of Christ the coming King (Rev. 12:10).

Despite his power, Michael dares not accuse Satan when disputing with him over the body of Moses, but defers to God saying, “The Lord rebuke you!” (Jude 9).

Gabriel. The name Gabriel means “mighty one of God” and speaks of his great strength. He also apparently has great speed, since he is described as flying swiftly to Daniel (Dan. 9:21). He is called “the man Gabriel (Dan. 9:21), reflecting the form of his appearance, and “the angel Gabriel” (Luke 1:26), revealing his nature. He also identifies himself; “I am Gabriel, who stands in the presence of God (Luke 1:19).

Gabriel seems to be God’s special messenger of his kingdom in four key appearances:

(1) He brings Daniel the interpretation of the vision of the ram and goat (Dan. 8:15-26), which foretells the coming Medo-Persian Empire and the Grecian Empire under Alexander the Great.

(2) He is the messenger of the “seventy sevens” of years that God has planned for Israel under the domination of Gentile powers – including a prediction that pinpoints the date of Messiah’s first coming to 483 years after the decree to rebuild the wall and city of Jerusalem (Dan. 9:27).

(3) He appears to Zacharias announcing the birth of John the Baptist, the forerunner of Christ (Luke 1:13-17, 19).

(4) And he appears to Mary, announcing the virgin birth as the means of bringing the eternal Son of God into the human race (Luke 1:26-38).

Cherubim, seraphim, and living creatures

Special classifications of angels are written of in Scripture.

Cherubim. These seems to make up a powerful and beautiful class of angels:

In Gen. 3:24, they are placed at the east of the Garden of Eden after Adam and Eve are expelled, to protect the way to the tree of life.

In Ex. 25:17-22, cherubim appear as golden images on the mercy seat, the lid of the ark of the covenant. They are called “the cherubim of glory” (Heb. 9:5). Figures of cherubim also appear on the tapestry of the tabernacle, on the walls of Solomon’s temple, and in the vision of the new temple (Ez. 4:1).

In Ezekiel 1, they are called “four living creatures” and later identified as cherubim (Ez. 10:4, 18-22). They have four faces and four wings and the overall appearance of a man. They have the hands of a man under their wings. Their four faces are compared with the faces of a man, lion, ox, and eagle. They bear the luster of polished brass and bright coals of fire, and their movements flash like lightning.

In Ezekiel 1, cherubim are positioned under the four corners of a platform on which is seated the glory of God in the appearance of a man on His throne. Under each cherub are two sets of two wheels, with each set of wheels probably at right angles to each other yet centered on the same vertical diameter. The impression is that these wheels could run swiftly in any direction, perhaps picturing the sovereign ability of God to immediately accomplish His will on earth.

Cherubim seem to be protectors and proclaimers of God’s glorious presence, sovereignty, and holiness, but also of His great mercy, especially as pictured in their golden form above the mercy seat, pointing to Jesus, who would appear one day in the flesh to take away sin.

Seraphim. The word means “burning ones” and probably speaks of their consuming devotion to God rather than their outward ministry.

They apparently are represented in human form, for they are spoken of as having hands, faces, and feet. They also have six wings: two cover their face (they cannot bear the full vision of divine glory); two cover their feet (in reverence); and two are used to fly (responding quickly to the commands of God).

In Isa. 6:1-3, they hover on both sides of the Lord on His throne, crying to each other, “Holy, holy, holy, is the Lord of hosts …”

Seraphim apparently perform a priestly type of service to God. They praise and proclaim His holiness. Sinful man must be cleansed before he can stand in God’s presence. One seraph, upon Isaiah’s confession of sin, takes a live coal from the altar and touches Isaiah’s lips. Isaiah is now ready to speak God’s message (Isa. 1:5-8). 

Living creatures (beasts). The living creatures (Hebrew hayoth) of Ezekiel 1 are identified as cherubim. But what of the living creatures (Greek zoa) of Rev. 4:6-9? There are similarities between these “beasts” and cherubim (faces, multiple wings and many eyes), but there are also striking differences. It may be that the living creatures in Revelation 4 are seraphim, who also have six wings and proclaim the holiness of God.

The living creatures worship God in Revelation 4, 5, 7 and 19, and witness the worship of God by men in Revelation 14. They direct the judgments of God during the Tribulation, which may tie them more closely to seraphim in their work of purging sin from the earth.

Angels’ rank and position

It must be made clear that while Jesus, in Old Testament times, appears as “the Angel of the Lord,” in no way is Jesus ever to be considered an angel as we are using the term – a created spirit being. Jesus is not the first and highest of God’s angelic creatures because: 

(1) Jesus is the Creator of everything (John 1:1-3; Col. 1:16).

(2) He is the eternal Son of God – without beginning or end (John 1:1, 8:58, 17:5).

(3) He is called “My Son” and “God” by the Father (Heb. 1:5-8).

(4) He is superior to angels, who are held in high regard by the Jews (Heb. 1:5-14).

But what of angels? It appears that angels hold, at least for a while, a higher station than other creatures in God’s created order (Ps. 8:4-6); Heb. 2:5-7). Some comparisons of men and angels:

• Angels are greater in knowledge and power than people (2 Pet. 2:11).
• Angels are sent from God’s presence to minister to redeemed people who are to inherit God’s salvation (Heb. 1:14); people are not sent to minister to angels.
• Human beings are subject to death; angels are not (Luke 20:36).
• People are given the responsibility of proclaiming the gospel – a task not given to angels, except briefly just before the return of Christ (Rev. 14:6-7).
• Both people and angels are limited by time and space. Both are dependent upon God for their existence and well-being. Both have responsibilities to God and are accountable to Him.
• Angels are essentially spirit (Heb. 1:14), while human beings are both spirit and material body (James 2:26).
• People one day judge, or rule over, angels (1 Cor. 6:3).

As for the organization and ranking of angels, there are appointed times in Scripture when angels are assembled before God: At the creation, for example (Job 38:7), and when Satan accuses Job before God (Job 1:6, 2:1).

God’s angels are sometimes depicted in military fashion, as when Michael the archangel leads an army of angels against Satan’s demons in the Great Tribulation (Rev. 12:7-9). Angels also are ascribed several Greek terms that seem to indicate rank: thrones, dominions, principalities, authorities, powers, angels, world rulers, wicked spirits (Rom.8:38; 1 Cor. 15:24; Eph. 1:21, 3:10, 6:12; Col. 1:16, 2:10, 15).

There is enough evidence in Scripture to conclude that there are ranks among the angels, but not enough evidence to draw a complete picture:

• Cherubim, seraphim, and living beings seem to be in a high-level class together. Remember that among the cherubim, Satan held a high rank, for he was described as “the seal of perfection, full of wisdom and perfect in beauty,” and was appointed as “an anointed guardian cherub” (Ez. 28:12, 14, 16). 

• Michael is called the “archangel,” with the Greek word arche meaning first. He also is called “one of the chief princes,” implying perhaps that there are others of similar rank, though they are not named in Scripture.

• Other listings, while not specific, imply a descending order of angelic beings: thrones, principalities, authorities, powers, world rulers, wicked spirits and angels. Some of these titles apply to both good and evil angels, so the context must tell us which is meant.

In summary, we know that God the Creator is a God of order. And there is ample evidence in Scripture to suggest that He made angels with varying degrees of authority, wisdom, beauty, and power. And while we can’t be certain of each angel’s name, rank, and serial number, we do know that they are superior – for now – to man.

Next: The ministry of holy angels