text: Angels are spiritual beings created by God to serve Him, though created higher than man. Some, the good angels, have remained obedient to Him and carry out His will, while others, fallen angels, disobeyed, fell from their holy position, and now stand in active opposition to the work and plan of God. The holy angels are messengers of God, serving Him and doing His bidding. The fallen angels serve Satan, the god of this world (2 Corinthians 4:4). \n\nThe doctrine of angels follows logically the doctrine of Christ, for the angels are primarily ministers of Christ's providence. When areas of theology are slighted, this will likely be one of them. One has only to peruse the amount of space devoted to angelology in standard theologies to demonstrate this. This disregard for the doctrine may simply be neglect or it may indicate a tacit rejection of this area of Biblical teaching.\n\nA careful study of Angelology, we will examine the following:\n1. Terms used of angels; \n2. The existence of angels; \n3. The creation of angels; \n4. The nature of angels; \n5. The classification of angels; \n6. The ranking of angels; \n7. The ministry of angels; \n8. The identity of the Angel of the LORD [Jehovah]; \n9. The identity of the sons of God in Genesis 6:1-8; and \n10. The role of angels in medieval Jewish thought (optional). \n\nThe terms used of angels are as follows: \n1. Angels; \n2. Holy ones; \n3. Host; \n4. Chariots; \n5. Watchers; \n6. The Angel of the LORD [Yahweh or Jehovah]; \n7. Elohim; \n8. Stars; and sons of God. \n\nThough other words are used for these spiritual beings, the primary word used in the Bible is angel. The Hebrew word for angel is mal`ach, and the Greek word is angelos. Both words mean "messenger" and describe one who executes the purpose and will of the one whom they serve. The context must determine if a human messenger is in view, or one of the celestial beings called "angels," or if it is being used of the second Person of the Trinity as will be discussed below. \n\nIllustrations of uses that do not refer to celestial beings: \n\n1. For human messengers from one human to another (Luke 7:24; James 2:25). \n2. For human messengers bearing a divine message (Haggai 1:13; Galatians 4:14). \n3. For an impersonal agent, Paul's thorn in the flesh described as "a messenger of Satan" (2 Corinthians 12:7). \n4. For the messengers of the seven churches (Revelation 2-3). It is also used in connection with the seven churches of Asia, "To the angel of the church in ..." Some take this to mean a special messenger or delegation to the church as a teaching elder, others take it to refer to a guardian angel. \n\nThus, the term angelos is not only a generic term, pertaining to a special order of beings (i.e., angels), but it is also descriptive and expressive of their office and service. So when we read the word "angel" we should think of it in this way\n\nHoly Ones\n\nThe un-fallen angels are also spoken of as "holy ones" (Psalm 89:5, 7). The reason is twofold. First, being the creation of a holy God, they were created perfect without any flaw or sin. Second, they are called holy because of their purpose. They were "set apart" by God and for God as His servants and as attendants to His holiness (cf. Isa 6).\n\nHost\n\n"Host" is the Hebrew tsaba, "army, armies, hosts." It is a military term and carries the idea of warfare. Angels are referred to as the "host," which calls our attention to two ideas. First, it is used to describe God's angels as the "armies of heaven" who serve in the army of God engaged in spiritual warfare (Psalm 89:6, 8; 1 Samuel 1:11; 17:45). Second, it calls our attention to angels as a multitude of heavenly beings who surround and serve God as seen in the phrase "Lord of hosts" (Isaiah 31:4). In addition, tsaba sometimes includes the host of heavenly bodies, the stars of the univ