We know for sure that angels uphold and administer God's government of the Universe. He is Ruler of all, controls and directs all things for the good of His subjects (Is.46:8‑11; Ps.103:17‑20).

It is in Paul's letter to the Ephesians (3:9,10,15) that another staggering matter is revealed to us regarding the angels' deep interest in the progress of the church. We are told that the great purpose of God in the salvation of man was that "through the church His manifold wisdom would be made known to the principalities and powers in the heavenly places". Earth is where the attributes of God are displayed for the teaching and adoration of the family in heaven.

The order and organisation of the heavenly world, and its obedience to the Son of God is brought forcibly to our attention when we recall what Jesus stated when Peter attempted to prevent his arrest: "Do you think that I cannot appeal to my father, and he will at once put at my disposal more than twelve legions of angels?" (Matt.26:53 NASB; see Lk.2:13). One legion amounts to 6,000 foot soldiers, often with additional cavalry and auxiliary troops that could number 144,000 altogether. Twelve legions taken literally amounts to 72,000 angels, possibly 144,000, a frightening power that would readily have intervened to deliver Him from Gethsemane. And note he spoke of "more than twelve legions". In fact he could have called upon them all. What a wonderful privilege for the unnamed angel that was sent to Gethsemane to help and strengthen Jesus in his final agony and struggle (Lk.22:43). It would be a real comfort to him that angels were at His control if He needed them. What an indescribable privilege was also theirs serving food to Him who had given life to all (Matt.4:11).

From the beginning to the end, the holy angels of God followed the earthly life and ministry of our Lord with extreme interest, care and support. He referred to angels many times, including in His parables and in their fulfilment. Gabriel, who was used to give Daniel the prophecy of the Messiah's appearance, was also used to announce His birth. We do not have the time to examine how angels supported Jesus throughout His time on Earth, from before His birth until and including His death, resurrection, ascension, and His coming again.

The duties and service of God's heavenly sons toward humans is far more fully described than their places in the heavenly realms. Often we are told what they do with regard to man, at other times their heavenly duties. We get a glimpse into a mighty spirit organisation when the scriptures unfold the presence of archangels, seraphs, cherubs, and messenger angels communicating between God and man. There seems to emerge an order that includes rank or responsibility. That angels command other angels is seen at Revelation 7:1‑3 and 14:15,16,18. Evident throughout the book of Revelation, that speaks of angels more than any other book, is the fact that they are under the control of Christ.

ARCHANGELS are spoken of twice; (1 Thess.4:16; Jude 9; 2 Pet.2:11) Dan.10:13 (12:1) describes Michael as one of the "chief princes" and is called an archangel in Jude 9, therefore there could well be more than one archangel. Michael 'like God' or 'who is like God' ranks very high possible being a seraph. He also leads angelic armies against Satan and his angels in Rev.12:7‑9, and is possibly the one who led God's people through the wilderness, as he also disputed with the Devil with regard to the body of Moses (Jude 9; Ex.23:20‑23; 32:34; 33:2). Gabriel may also be an archangel, his name signifies 'strong one of God.'

SERAPHS, SERAPHIM (Spoken of twice in Isaiah chap.6 - Heb/Arabic 'sar, sarim'), means prince, noble, chief, in the sense of having royal rank, position in the royal court. Seraphs are high-ranking noble ones in the heavenly family. Also 'fiery one', lightning; Egyptian 'seref', griffin. In Isaiah 6 they are seen in attendance at God's throne having three pairs of wings, one pair covers their face in modesty and humility, one pair covers their feet in due respect and reverence for God and His holy place, and the other pair for flight. They are seen in the vision praising God's holiness and power like an antiphonal choir "one cried unto the other" as though ranged in opposite choirs each side of the throne, the strength of their voices shaking the supports of the throne room (Is.6:4).

The cry of the seraphs concerning God's holiness perhaps indicates that they have to do with seeing that God's holiness is declared and His glory acknowledged in all parts of the universe. It was a seraph that sent Isaiah out on his duties as a prophet to declare God's holiness and uphold His holy standards. They aid in cleansing others for holy devoted service in a priestly manner (Is.6:6,7), possibly in answer to prayer. T.K. Cheyne (The Prophecies of Isaiah, 1889) writes of seraphs keeping, "everything that is profane or unclean at a distance."

CHERUBS, CHERUBIM (Spoken of 93 times in Scripture Heb. 'to cover, guard'; Syriac cerib 'great, strong'; cerib 'to plough', to cut into like an ox pulling a plough. Cherubs are usually seen and depicted on Earth guarding and upholding holy things, the tree of life (Gen.3:24), in Exodus guarding and upholding the mercy seat (25:20,28). In heaven they are seen under and yet upholding the throne, perhaps of the next order down from seraphs, seraphs who are seen attending at the throne.

In Ezekiel chapter one (vs. 5‑14,24) the "four living creatures" are called cherubs in chapter 9:3, chapter 10 and 11:22. They possess extraordinary powers and beauty. Cherubs correspond in Ezekiel's vision with runners that accompanied kings alongside their royal chariots and pictures the speed with which they respond to the king's instructions. Instead of six wings they have two pairs, one pair guarding and protecting, a second pair for swift flight.

In a song of praise King David speaks of God's 'riding upon a cherub…the wings of a spirit' (2 Sam.22:11; Ps.18:10. See 2 Kings 6:17; 19:15). The psalms also speak of 'the war chariots of God' (Ps.68:17), and of God stationed above the cherubs (Ps.80:1; 99:1. See Is.37:16; Zechariah 6). 1 Chronicles 28:18 calls the mercy seat with cherubs the representation of the chariot.

They are depicted in Ezekiel's vision with attributes of God's essence, the four cardinal attributes perfectly balanced like the four sides of a cube, having powers over matter, and surpassing the limits of the physical world. In the book of Revelation (4:6,7) they are also called living creatures, not carvings or images or a half beast half human fusion, but intelligent living beings arrayed with powers befitting the presence and dwelling of majesty. Their visionary form and various features depict qualities, abilities and functions or responsibilities. The four living creatures in Ezekiel and the living creatures of Revelation 4 and 5 have some similarities and some differences; they are probably all cherubs. The living creatures of Revelation may also be seen as a combination of the cherubim in Ezekiel and the seraphim if Isaiah. It is interesting to note the praise they give in the visions of Revelation alongside the 24 older persons, of Jesus Christ (Rev. 5:9; 14:3; 15:3).

Of course cherubs and seraphs do not literally possess wings. This feature represents their fearsome ability and power of motion. It causes noise like many waters, like an army moving, and like the sound of God when He speaks it is so mighty (Ez.1:24; 3:13; 10:5; Rev.19:6). Coming to a standstill they let down their wings (Ez.1:25). Other angels, other than seraphs and cherubs, obviously have the ability of movement, such as the 'angel flying in mid-heaven' (Rev.14:6; also Gabriel at Dan.9:21).

Representative figures of cherubs were included in the furnishings of the tabernacle (Ex.25:10‑21; 26:1,31; 36:8,35; 37:7‑9), and would serve to remind the serving priests that it was a holy place and representative of heaven itself.

Hebrews 9:5 speaks of "glorious cherubs overshadowing the propitiatory cover", 'the cherubim of glory', representing the presence of God (Ex.25:22; Num.7:89. See also Eccl.5:6).

 Figures of cherubs were also included within the Temple (1 Kings 6; 8:6,7 and 2 Chronicles 3). Its dimensions help us to visualise what only the High Priest would see within the Most Holy. The Holy of Holies was a cube of 20 cubits, a 30 foot cube double the size of the Tabernacle. Each cherub stood 15 feet high with a wingspan of 30 feet (1 cubit = 17.5 inches).

Psalm 91 is a magnificent and expressive hymn of trust. Its theme: ultimate security under the Almighty's sheltering wings. Possibly the psalmist had in mind living in the shadow of the great sanctuary or Temple, where one could find asylum and refuge, under the wings of the cherubim stationed above the Ark of the Covenant, and above what was called the 'mercy seat.' (see verses 11,12; Ps.61:4; 27:5)

Who are the twenty-four older persons of Revelation? A number of commentators interpret the elders as symbolising the church, and the living-beings creation, both united in their worship of God. Other speculations often seem to go beyond the books own terms of reference. On reflection a close examination of the text reveals celestial beings are in view. N.B. Stonehouse writes, "late expositors do not appear to do justice to the implications of the current critical text which records a song celebrating the redemption of a diverse multitude but which evidently ascribes the song to beings who are distinguished from the redeemed (p. 92, the author's italics, in The Elders and the Living-Beings in the Apocalypse, chapter 4 of Paul Before the Areopagus And Other New Testament Studies 1957).

The passages in Revelation that refer to the twenty-four elders are 4:8‑11, 5:8‑14, 11:16, and 19:4. The vision in chapters 4 and 5 is that of God's throne and those attendants upon Him, a heavenly Court in terms of a King surrounded by His elders. Isaiah has a similar vision at 24:23 (see also Ps.69:28; Esther 6:1; Phil.4:3; Heb.12:23; Lk.10:20; 12:8,9).

The manner of the worship of both the living creatures and the twenty-four elders are in the same terms and standing in the same basic relationship to God. The redeemed, the church, are named "saints", as in the rest of the New Testament, and do not appear in Revelation until chapter 7. At Rev.5:8‑10 where redemption is celebrated, the twenty-four elders and the living creatures sing the song ascribing salvation to God and to the Lamb. In all their acts of worship there is no suggestion they are numbered among the redeemed. At Rev.5:8 they act in conjunction with the "saints" in regard to their prayers as at Rev.8:3.

The twenty-four older persons extol the Lamb because of His redemption of a great company from every tribe and tongue and people and nation, but they do not identify themselves with the redeemed. At Rev.7:9,10 for the first time the saints themselves credit their salvation to God and to the Lamb. At Revelation chapter 14 the saints sing before the throne, the four living creatures, and the older persons (verse 3). There is then, a distinction between the redeemed, the church, who receive redemption, and those depicted in vision celebrating the accomplishment of redemption. These are depicted as in a grand court or throne room like counsellors, elders, attendant upon and praising both the Lamb and the One seated upon the throne. The significance of the number 24 is beyond the present brief study.

Angels have always been an important part of God's arrangements though we often do not give them any consideration (1 Tim.5:21). Yet in the Scriptures they are frequently referred to, often with a familiarity, as though they were common knowledge (Gal.4:14). Just read the book of Acts and there are just as many acts of angels as there are acts of apostles or missionaries referred to (Acts 5:19; 6:15; 7:30,35,38,53; 8:26; 10:3,7,22; 11:13; 12:7,12,23; 23:8,9; 27:23).

They are often, but by no means always unseen actors on the world's stage. Sometimes human eyes have had to be opened to see the angels present (Balaam at Num.22:22,23,31; Elisha's attendant at 2 Kings 6:15‑17; companions of Daniels at Dan.10:7; when Jesus appeared to Saul of Tarsus those with him 'saw no man', Acts 9:7).

They can move so swiftly that the response to prayer is often instantaneous. When Daniel (9:20‑23) was praying Gabriel was despatched to answer his prayer, and arrived even before the prayer was concluded. It is comforting to know that response to prayer, especially when in danger can be instant. We may pray for angels to intervene (1 Tim.2:1‑6), angels are agents involved in answers to prayer (Rev.8:2‑4; Ex.30:1‑10).

Paul informs us that angels are present at the worship of Christians and in their gatherings (1 Cor.11:10). And in Hebrews 12:22,23 (NASV), Paul, contrasting the giving of the law at Sinai (Gal.3:19) with the reality, writes "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and the church of the first born are enrolled in heaven and to God the Judge of all…and to Jesus the mediator of a new covenant."

We need no man like Moses, or superhuman beings to bring us into the presence of God who is no longer unapproachable as at Mt.Sinai. Jesus Christ is our Mediator who opened direct and personal access into the Most Holy, the residence of God's family, and where angels await us in joyful, festal assembly. In fact archangels are somehow involved in the resurrection of Christians (1 Thess.4:16). Michael is connected with resurrection at Daniel 12:1‑3.

You have approached, Paul writes, not just a stone mountain with those angels who transmitted the Law, but you have approached, you are before all of them, a "mass assembly", a "gathering of all", for Paul uses the Greek word panegyric (Gr. panegyris, pan, 'all', agora, 'assembly') meaning an assembly of all, the same expression used by Jesus when he spoke of the Son of man coming with "all the angels with Him" (Matt.25:31).

KW