Beelzebub.[35] and Satan;[36] ranks are implied, archangels,[37] principalities and powers,[38] thrones and dominions.[39] Angels occur in groups of four or seven.[40] In Rev. i.-iii. we meet with the “Angels” of the Seven Churches of Asia Minor.  These are probably guardian angels, standing to the churches in the same relation that the “princes” in Daniel stand to the nations; practically the “angels” are personifications of the churches.  A less likely view is that the “angels” are the human representatives of the churches, the bishops or chief presbyters.  There seems, however, no parallel to such a use of “angel,” and it is doubtful whether the monarchical government of churches was fully developed when the Apocalypse was written.

Later Jewish and Christian speculation followed on the lines of the angelology of the earlier apocalypses; and angels play an important part in Gnostic systems and in the Jewish Midrashim and the Kabbala.  Religious thought about the angels during the middle ages was much influenced by the theory of the angelic hierarchy set forth in the De Hierarchia Celesti, written in the 5th century in the name of Dionysius the Areopagite and passing for his.  The creeds and confessions do not formulate any authoritative doctrine of angels; and modern rationalism has tended to deny the existence of such beings, or to regard the subject as one on which we can have no certain knowledge.  The principle of continuity, however, seems to require the existence of beings intermediate between man and God.

The Old Testament says nothing about the origin of angels; but the Book of Jubilees and the Slavonic Enoch describe their creation; and, according to Col. i. 16, the angels were created in, unto and through Christ.

Nor does the Bible give any formal account of the nature of angels.  It is doubtful how far Ezekiel’s account of the cherubim and Isaiah’s account of the seraphim are to be taken as descriptions of actual beings; they are probably figurative, or else subjective visions.  Angels are constantly spoken of as “men,” and, including even the Angel of Yahweh, are spoken of as discharging the various functions of human life; they eat and drink,[41] walk[42] and speak.[43] Putting aside the cherubim and seraphim, they are not spoken of as having wings.  On the other hand they appear and vanish,[44] exercise miraculous powers,[45] and fly.[46] Seeing that the anthropomorphic language used of the angels is similar to that used of God, the Scriptures would hardly seem to require a literal interpretation in either case.  A special association is found, both in the Bible and elsewhere, between the angels and the heavenly bodies,[47] and the elements or elemental forces, fire, water, &c.[48] The angels are infinitely numerous.[49]