Are we to believe that God the Father has angels (Revelation 3:5), Christ some (2 Thessalonians 1:7), and Michael some (Revekation 12:7)?
Or are they all the same?
Though we recognise in the Scriptures that the Divine Persons are co-equal, co-eternal, and co-substantial, that is that each possesses the whole Divine essence in the Unity of the Godhead, we equally see distinctions between the Persons, and differences of relation and function; also conditions of subordination between them for mutual purposes, and this not only since the Incarnation, but eternally and necessarily so by the Divine law of their Being. Thus the Father is revealed as Source—the Fountain of all things. He originates, He purposes, He is the Creator of all things. He is the Father of Spirits, and therefore of the angels, who belong to the spiritual creation, so that they may with the utmost propriety be termed “The Father’s angels.” Then on the other hand, the Son was the Agent in Creation—”All things were made by Him,” including “all things that are in heaven,’ and in earth, visible and invisible, whether they be thrones or dominions, or principalities or powers: all things were created by Him and for Him” (John 1: 3; Colossians 1:i6). He, too, is said to be “Head of all principality and power” (Colossians 2:10). In such phrases are inclusively described “the innumerable company of angels—the general assembly” (Hebrews 12: 22, 23). These may then be equally called Christ’s angels. To say that they are the Father’s and not the Son’s, or the Son’s not the Father’s, is to ignore our Lord’s words, “All that the Father hath are Mine” (John 16: 15), or “All Mine are Thine and Thine are Mine” (John 17:io). That is, even when the Father is said to give anything to the Son, it does not cease to be the Father’s. In the cases cited above— Revelation 3: , the Lord is speaking of His Father and naturally He speaks of the angels in relation to Him (His angels), but in 2 Thessalonians 1: 7, the Spirit is describing the return in glory of the Son, and here the angels are spoken of, as we should expect, as His angels, because related to Him. But we do not for that conceive of the angels as divided into two companies, the Father’s and Christ’s. The case of Michael’s angels is very simple and quite distinct. They are not his in the same sense as above, but they are the angels put under his command for a certain purpose. Michael is five times mentioned in the Bible—thrice in Daniel 10:13 “One of the chief (“the first” of marg.) princes”; v. 21, “your prince”; and Daniel 12:1 , “the great prince which standeth for the children of thy people.” Then in Jude 1:9 as “the archangel”; and lastly, in Revelation 12: 7 as the leader in the war in heaven, when Satan and his angels (those who followed him in his fatal choice), will be cast down. Satan is always the bitter enemy of Israel, God’s earthly people, and Michael, the archangel (he is the only one so named) is specially seen as opposing him, and is, as leader of the angelic hosts, called to fight against him. In this sense they are Michael’s angels, that is, under his leadership. W.H.
Other pages in this section
No one has commented on this article.