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R4E140509 – Angelic Beings (Angels Cherubim Seraphim Demons) by Douglas Jacoby

Cherubim – guardians; winged, composite beings. See Gen 3:24; Exod 25:18; Ezek 9:3 (cp. Ezek 1)
Seraphim – worshippers, winged; “burning ones” Only in Isa 6.
Angels = messengers (ángelos, Gk; mal’akh, Heb.)
1. Human: 1 Kgs 19:2; Hg 1:13; Mal 2:7, 3:1; Lk 7:24; Acts 12:15 (?); possibly the “messengers” of the 7 churches (Rev 2-3).
2. Supernatural: more common use of the word.
3. Note: We do not become angels when we die (Matt 22).
4. Presented as genderless (or male).
5. Some are named: Gabriel, Michael; also Raphael, Uriel, Jeremiel (OT Apocrypha)
6. Can be good or evil (Matt 22:30, 25:41)
7. Archangels (1 Thess 4:16, Jude 9) = chief angels. 7 in number, though not total agreement.
8. Their mediating work is done, though they will accompany Christ at his return
9. Mere servants (Heb 1:14)!
  1. Beware sensationalism.
  2. We mustn’t worship them (Col 2:18, Rev 19:10).
  3. One day we will even judge them (1 Cor 6:3)!
Powers, principalities (rulers), celestial beings (dignities, KJV)
1. Eph 6:12 & Col 2:15. Through Christ God is showing his wisdom to the powers (Eph 3:10).
2. Elaborate angelic hierarchies (choirs) in Middle Ages:
  1. First sphere:
    1. Seraphim
    2. Cherubim
    3. Thrones or Ophanim
  2. Second sphere:
    1. Dominions
    2. Virtues
    3. Powers or Authorities
  3. Third sphere:
    1. Principalities or Rulers
    2. Archangel
    3. Angels
3. Could they be human beings who are political powers?
  1. Perhaps, but then why are they described as being in the heavenly realms (Eph 6:12)?
  2. Some reason that they are the interior spirits of earthly human authorities, like Walter Wink. This is a clever though (for me) not entirely convincing explanation.
4. In the final analysis, the Bible does not tell us enough about the “powers” to answer our every question to our satisfaction.
Demons (daimónion, 63x; daímon, only in Matt 8)
1. One theory holds that these are fallen angels. That is, they were created as neutrally moral beings, but chose to rebel.
2. Another theory hold that they are the offspring of humans and angels (Gen 6). See Jubilees 4:15-22; 1 Enoch 69:4, 106:13-17; 2 Baruch 56:12; CD 2:18.
3. Some early Christians equated demons with the false gods of idolatry. (See 1 Cor 10.) LXX sometimes translates “idols” as “demons.”
4. Two are possibly alluded to in the O.T.: Lilith (“night hag,” Isa 34:14), and Azazel (Lev 16).
5. Fall of demons thought to have happened before creation (1 Enoch 69:1-15).
6. In Jubilees 10, Noah prays and God imprisons 9/10 of the demons plaguing mankind, but allows 1/10 to continue their evil work under their leader Satan (or Mastema).
7. If evil powers are referred to in Gal 4 and Col 2, Christians should be totally free from their influence. The more we focus on them, the more we “give them power.” We are sternly warned to keep away from the occult (Gal 5:20, Acts 19:19, Exod 22:18, Rev 21:8).
8. Superstition often ascribed disease to demons (as in the apocryphal book of Tobit). In N.T., only Luke 13:10-17 seems to make this association. Demon possession and disease, e.g. epilepsy, are distinguished (Matt 4:24).
9. “Belief in demons and their effect upon mankind increased in Judaism from A.D. 150 to 450.” (ISBE I: 922).
Satan = accuser (Hebrew); diabolos – slanderer, accuser (Greek NT and OT LXX)
1. Concept vague in O.T., develops in Intertestamental times, developed in N.T. times.
  1. Satan is portrayed as an over-zealous figure, eager to uphold righteousness but excessive in his accusations. He does not appear especially wicked.
  2. In the N.T., however, we learn his true identity. He is the father of lies (John 8:44), and the “ancient serpent” (Rev 12).
2. Most likely a fallen angel. Some earthly rulers’ demises allude to fall of Satan (Isa 14, Ezek 28).
3. Satan, as C. S. Lewis points out, is really not the opposite of God, but of the (good) archangel Michael.
4. Mentioned only 3x in the OT (Job, Zechariah, and 1 Chronicles).
Miscellaneous questions
1. Spiritual warfare? (Eph 6)
  1. Angelic / demonic territories? (Dan 10). The Bible never instructs us to delve into this realm.
  2. Prayer cover? (Idea advanced in Peretti’s books.) Not substantiated.
2. Are demons associated with specific sins in the N.T.?
  1. Undoubtedly Satan works through his minions, since he is never said to be omnipresent (or omniscient). James 1:13-15 allows the connection of the demonic with sin. However…
  2. There is no “demon of laziness,” “demon of lust,” “demon of anger,” etc.
    1. Such personifications are imaginative, and lack solid biblical foundation.
    2. This view also minimizes our personal responsibility for sin.
3. Do we meet angels (Heb 13)? If we do, we (probably) wouldn’t know we were meeting them, so we should be cautious about accepting claims of angelic encounters

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