Standard Jet DBnb` Ugr@?~1y0̝cßFNa7H(r,`5{6߱nC53Uy[/|*|RCrf_Љ$g'DeFx -bT4.0dv Y S  Y   Y Y  Y Y  Y  Y  Y  r Y s Y E Y a Y d Y 2Y  Y   Y  jY ConnectDatabaseDateCreateDateUpdate FlagsForeignNameIdLvLvExtraLvModule LvPropName OwnerParentIdRmtInfoLongRmtInfoShortTypeniYYIdParentIdName        OYS Y Y Y  Y 2ACMFInheritableObjectIdSID YObjectId YSY  Y Y Y  Y  Y Y  Y AttributeExpressionFlagLvExtra Name1 Name2ObjectId Ordernzf edY"ObjectIdAttribute -YSY Y Y  Y  Y  Y  Y  Y ccolumn grbiticolumnszColumnszObject$szReferencedColumn$szReferencedObjectszRelationship ۂ ۂ ۂYYYszObject$szReferencedObjectszRelationshipYv1b N  : k & W  C t/ @@@@X  @@OJmJLJkQkiQ^JmYdbkWYfkmJL^Qk`kvkJMQk`kvkdL[QMmk`kvkhoQiYQk`kvkiQ^JmYdbkWYfkmdfYMbdmQk`kvkOL  @~  @ @N N N N N NNNNNNNNNNNNN      d k f  9lI@_:lI@Topic NotesĒ@ODDD88888886 @4lI@4lI@MSysRelationshipsDDDDDDDDDDB 4lI@4lI@MSysQueries88888888886 4lI@4lI@MSysACEs22222222220 4lI@4lI@MSysObjects88888888886 4lI@4lI@MSysDb.........., 4lI@4lI@Relationships<<<<<<<<<<: 4lI@4lI@Databases44444444442 4lI@4lI@Tables.........., jYNY Y d YID TitleCommentsLMYYIDPrimaryKeyHv1b @@LVAL6{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue0;\red0\green0\blue255;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\b\f0\fs28 Angelology: The Doctrine of Angels\par \b0\fs22 By: J. Hampton Keathley, III , Th.M. \par \cf0{\field{\*\fldinst{HYPERLINK "http://www.bible.org/page.php?page_id=712"}}{\fldrslt{\ul\cf2 http://www.bible.org/page.php?page_id=712}}}\cf1\f0\fs22\par \par 00 Contents and Introduction\par 01 Terms Used of Angels\par 02 Origin, Nature, and Number of Angels\par 03 Divisions of Angels - Good and Evil\par 04 The Ministry of Angels\par 05 Angelic Conflict and Moral Problem of Evil\par \par Formatted for e-Sword by David Cox\par Copyright \'a92008 Biblical Studies Press, reprinted with permission from \cf0{\field{\*\fldinst{HYPERLINK "www.bible.org"}}{\fldrslt{\ul\cf2 www.bible.org}}}\cf1\f0\fs22 for free redistribution.\line\par \b Introduction\par \b0\par The fact that God has created a realm of personal beings other than mankind is a fitting topic for systematic theological studies for it naturally broadens our understanding of God, of what He is doing, and how He works in the universe.\par \par We are not to think that man is the highest form of created being. As the distance between man and the lower forms of life is filled with beings of various grades, so it is possible that between man and God there exist creatures of higher than human intelligence and power. Indeed, the existence of lesser deities in all heathen mythologies presumes the existence of a higher order of beings between God and man, superior to man and inferior to God. This possibility is turned into certainty by the express and explicit teaching of the Scriptures. It would be sad indeed if we should allow ourselves to be such victims of sense perception and so materialistic that we should refuse to believe in an orLVALder of spiritual beings simply because they were beyond our sight and touch.1\par \par The study of angels or the doctrine of angelology is one of the ten major categories of theology developed in many systematic theological works. The tendency, however, has been to neglect it. As Ryrie writes,\par \par 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. Even Calvin was cautious in discussing this subject (Institutes, I, xiv, 3).2\par \par Though the doctrine of angels holds an important place in the Word of God, it is often viewed as a difficult subject because, while there is abundant mention of angels in the Bible, the nature of this revelation is without the same kind of explicit description we often find with other subjects developed in the Bible:\par \par Every reference to angels is incidental to some other topic. They are not treated in themselves. God\rquote s revelation never aims at informing us regarding the nature of angels. When they are mentioned, it is always in order to inform us further about God, what he does, and how he does it. Since details about angels are not significant for that purpose, they tend to be omitted.3\par \par While many details about angels are omitted, it is important to keep in mind three important elements about the biblical revelation God has given us about angels.\par \par (1) The mention of angels is inclusive in Scripture. In the NASB translation these celestial beings are referred to 196 times, 103 times in the Old Testament and 93 times in the New Testament.\par \par (2) Further, these many references are scattered throughout the Bible being found in at least 34 books from the very earliest books (whether Job or Genesis) to the last book of the Bible (Revelation).\par \par (3) Finally, there are numerous references to angels by the Lord Jesus, who is declared LVALto be the Creator of all things, which includes the angelic beings. Paul wrote, \ldblquote For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities (a reference to angels)\emdash all things have been created by Him and for Him.\rdblquote\par \par So while the mention of angels may seem incidental to some other subject contextually, it is an important element of divine revelation and should not be neglected, especially in view of the present craze and many misconceptions about angels. It is out of this extended body of Scripture, therefore, that the doctrine of angels, as presented in this study, will be developed. The objective is to make the Bible our authority rather than the speculations of men or their experiences or what may sound logical to people.\par \par Though theologians have been cautious in their study of angels, in recent years we have been bombarded by what could easily be called Angelmania. In \ldblquote Kindred Spirit\rdblquote Dr. Kenneth Gangel has written an article on the widespread discussion and fascination with angels even by the secular world which he entitled, Angelmania.4 Gangel writes,\par \par In his 1990 book Angels: An Endangered Species, Malcolm Godwin estimates that over the last 30 years one in every ten pop songs mentions an angel. But that was just romantic fun.\par \par Now our culture takes angels seriously, if not accurately. In the last two years Time, Newsweek, Ladies\rquote Home Journal, Redbook, and a host of other popular magazines have carried articles about angels. In mid-1994, ABC aired a two-hour, prime time special titled \ldblquote Angels: the Mysterious Messengers.\rdblquote In Newsweek\rquote s November 28, 1994 issue an article titled \ldblquote In Search of the Sacred\rdblquote observed that \ldblquote 20% of Americans have had a revelation from God in the last year, and 13% have seen or sensed the presence of an angel\rdblquote (p. 54).\par \parLVAL Newsweek is right; modern society, so seemingly secular and hopelessly materialistic, desperately searches for some spiritual and supernatural meaning. If angels can provide it, then angels it will be. Certainly they are more cheerful and brighter than our long-standing infatuation with movies about demons and evil spirits, along with endless Dracula revivals5\par \par The bookstores abound with books on angels and many claim encounters with angels. One of the major networks has a popular program entitled \ldblquote Touched By An Angel.\rdblquote Certainly, this is just a story to entertain, but it does illustrate our fascination with this topic. In addition, it illustrates the very poor grasp of what the Bible really teaches about angels and about God. By these comments I do not mean to discount all the so-called encounters with angels that we occasionally read or hear about. Why? Because, as will be discussed in more detail later, angels are servants of God, described by the author of Hebrews as, \ldblquote ministering spirits, sent out to render service for the sake of those who will inherit salvation.\rdblquote See also \cf3\ul Psa_91:11\cf1\ulnone and \cf3\ul Mat_4:11\cf1\ulnone . So certainly, due to the inspired and inerrant character of Scripture, we can trust completely in the Bible\rquote s teaching on angels and, \ldblquote with a perhaps lesser degree of certainty, consider the personal accounts of reputable Christians.\rdblquote 6\par \par There is an important question that needs to be asked. Why all the fascination of our culture with angels? First, there is always a bent in man for the miraculous or supernatural, for that which lifts him out of the mundane and pain of life, even if for a moment, but there is more to this issue. The interest in angels is due in part to pendulum swings of society. In the past, society had swung from the gross mystical speculations of the middle ages to the rationalism of the late 1800s and early 1900s. Now, due in part to the failure of rationalXLVALhism and materialism to give answers and meaning to life, the emptiness of man\rquote s heart along with the futility of his pursuits has given rise to his interest in the mystical, in the supernatural, and in the spiritual. The tragedy is that our culture continues to pursue this independently of God\rquote s revelation, the Bible. The pendulum has swung back to mysticism as it is seen so prominently in the New Age movement, the occult, and in the cults. So belief in Satan, demons, and angels is more and more common place today and used as a substitute for a relationship with God through Christ. This predisposition is not because people are believing the Bible, but because of the rise of occult phenomena and the futility of life without God (see \cf3\ul Eph_2:12\cf1\ulnone and \cf3\ul Eph_4:17-19\cf1\ulnone )\par \par \b A Simple Definition\b0\par \par 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. \par \cf0\f1\fs24\par \cf1\lang2058\f2\fs16\par } N c l 07 Footnotesl*I6*06 Lessons from the Angels(F6F:05 Angelic Conflict and Moral Problem of EvilY@6l`04 The Ministry of Angels26D803 Divisions of Angels - Good and Evil†)6^R02 Origin, Nature, and Number of Angels6`T01 Terms Used of Angels"66@400 Angelology 4I6."LVAL6{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\b\f0\fs28 The Terms Used of Angels\b0\fs22\par \b General Terms\b0\par \par \b Angel\b0\par \par Though other words are used for these spiritual beings, the primary word used in the Bible is angel. Three other terms undoubtedly referring to angels are seraphim (\cf2\ul Isa_6:2\cf1\ulnone ), cherubim (\cf2\ul Eze_10:1-3\cf1\ulnone ), and ministering spirits, which is perhaps more of a description than a name (\cf2\ul Heb_1:13\cf1\ulnone ). More will be said on this later when dealing with the classification of angels.\par \par The Hebrew word for angel is mal`ach, and the Greek word is angelos. Both words mean \ldblquote messenger\rdblquote 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 \ldblquote angels,\rdblquote or if it is being used of the second Person of the Trinity as will be discussed below. The holy angels are messengers of God, serving Him and doing His bidding. The fallen angels serve Satan, the god of this world (aiwn, \ldblquote age\rdblquote ) (\cf2\ul 2Co_4:4\cf1\ulnone ).\par \par Illustrations of uses that do not refer to celestial beings:\par \par (1) For human messengers from one human to another (\cf2\ul Luk_7:24\cf1\ulnone ; \cf2\ul Jam_2:25\cf1\ulnone ).\par \par (2) For human messengers bearing a divine message (\cf2\ul Hag_1:13\cf1\ulnone ; \cf2\ul Gal_4:14\cf1\ulnone ).\par \par (3) For an impersonal agent, Paul\rquote s thorn in the flesh described as \ldblquote a messenger of Satan\rdblquote (\cf2\ul 2Co_12:7\cf1\ulnone ).\par \par (4) For the messengers of the seven churches (Rev. 2-3). It is also used in connection with the seven churches of LVALAsia, \ldblquote To the angel of the church in \'85\rdblquote 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.\par \par Thus, 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 \ldblquote angel\rdblquote we should think of it in this way.\par \par \b Holy Ones \b0\par \par The unfallen angels are also spoken of as \ldblquote holy ones\rdblquote (\cf2\ul Psa_89:5\cf1\ulnone , \cf2\ul Psa_89:7\cf1\ulnone ). 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 \ldblquote set apart\rdblquote by God and for God as His servants and as attendants to His holiness (cf. Isa. 6).\par \par \b Host\b0\par \par \ldblquote Host\rdblquote is the Hebrew tsaba, \ldblquote army, armies, hosts.\rdblquote It is a military term and carries the idea of warfare. Angels are referred to as the \ldblquote host,\rdblquote which calls our attention to two ideas. First, it is used to describe God\rquote s angels as the \ldblquote armies of heaven\rdblquote who serve in the army of God engaged in spiritual warfare (\cf2\ul Psa_89:6\cf1\ulnone , \cf2\ul Psa_89:8\cf1\ulnone ; \cf2\ul 1Sa_1:11\cf1\ulnone ; \cf2\ul 1Sa_17:45\cf1\ulnone ). Second, it calls our attention to angels as a multitude of heavenly beings who surround and serve God as seen in the phrase \ldblquote Lord of hosts\rdblquote (\cf2\ul Isa_31:4\cf1\ulnone ). In addition, tsaba sometimes includes the host of heavenly bodies, the stars of the universe.\par Difficult Terms\par \par \b Sons of God \b0\par \par In their holy state, unfallen angels are called \ldblquote sons of God\rdblquote in the sense that they were brought into existence by the creation of God (\cf2\ul Job_LVAL1:6\cf1\ulnone ; \cf2\ul Job_38:7\cf1\ulnone ). Though they are never spoken of as created in the image of God, they may also be called \ldblquote sons of God\rdblquote because they possess personality like God. This will be demonstrated later in this study. This term is also used in \cf2\ul Gen_6:2\cf1\ulnone which tells us the \ldblquote sons of God\rdblquote took wives from among the \ldblquote daughters of men.\rdblquote Some scholars understand \ldblquote the sons of God\rdblquote of \cf2\ul Gen_6:2\cf1\ulnone to refer to the sons of the godly line of Seth and the \ldblquote daughters of men\rdblquote to refer to the ungodly line of the Cainites. Others, in keeping with the use of \ldblquote sons of God\rdblquote in Job, believe the term refers to fallen angels who mated with the daughters of men to produce an extremely wicked and powerful progeny that led to the extreme wickedness of Noah\rquote s day. Most who hold to this latter view find further support in \cf2\ul 2Pe_2:4-6\cf1\ulnone and \cf2\ul Jud_1:6-7\cf1\ulnone .7 Still others believe they refer to despots, powerful rulers. Ross writes:\par \par The incident is one of hubris, the proud overstepping of bounds. Here it applies to \ldblquote the sons of God,\rdblquote a lusty, powerful lot striving for fame and fertility. They were probably powerful rulers who were controlled (indwelt) by fallen angels. It may be that fallen angels left their habitation and inhabited bodies of human despots and warriors, the mighty ones of the earth.8\par \par \b The Angel of the Lord\b0\par \par The second difficulty concerns the identity of \ldblquote the angel of the Lord\rdblquote as it is used in the Old Testament. A careful study of the many passages using this term suggests that this is no ordinary angel, but a Theophany, or better, a Christophany, a preincarnate appearance of Christ. The angel is identified as God, speaks as God, and claims to exercise the prerogatives of God. Still, in some passages He distinguishes Himself  LVAL from Yahweh (\cf2\ul Gen_16:7-14\cf1\ulnone ; \cf2\ul Gen_21:17-18\cf1\ulnone ; \cf2\ul Gen_22:11-18\cf1\ulnone ; \cf2\ul Gen_31:11-13\cf1\ulnone , \cf2\ul Exo_3:2\cf1\ulnone ; \cf2\ul Jdg_2:1-4\cf1\ulnone ; \cf2\ul Jdg_5:23\cf1\ulnone ; \cf2\ul Jdg_6:11-22\cf1\ulnone ; \cf2\ul Jdg_13:3-22\cf1\ulnone ; \cf2\ul 2Sa_24:16\cf1\ulnone ; \cf2\ul Zec_1:12\cf1\ulnone ; \cf2\ul Zec_3:1\cf1\ulnone ; \cf2\ul Zec_12:8\cf1\ulnone ). That the Angel of the Lord is a Christophany is suggested by the fact a clear reference to \ldblquote the Angel of the Lord\rdblquote ceases after the incarnation. References to an angel of the Lord in \cf2\ul Luk_1:11\cf1\ulnone ; and 2:8 and \cf2\ul Act_5:19\cf1\ulnone lack the Greek article which would suggest an ordinary angel.\par \par \cf0\f1\fs24\par \cf1\lang2058\f2\fs16\par } LVAL6{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\b\f0\fs28 The Origin, Nature, and Number of Angels\par \fs22 Angels Are Created Beings\par \b0\par \b The Fact of Their Creation\b0\par \par That angels are created beings and not the spirits of departed or glorified human beings is brought out in Psalm 148. There the Psalmist calls on all in the celestial heavens, including the angels, to praise God. The reason given is, \ldblquote For He commanded and they were created\rdblquote (\cf2\ul Psa_148:1-5\cf1\ulnone ). The angels as well as the celestial heavens are declared to be created by God.\par \par Since God is Spirit (\cf2\ul Joh_4:24\cf1\ulnone ) it is natural to assume that there are created beings who more closely resemble God than do the mundane creatures who combine both the material and immaterial. There is a material kingdom, an animal kingdom, and a human kingdom; So it may be assumed, there is an angelic or spirit kingdom. However, Angelology rests not upon reason or supposition, but upon revelation.9\par \par \b The Time of Their Creation\b0\par \par Though the exact time of their creation is never stated, we know they were created before the creation of the world. From the book of Job we are told that they were present when the earth was created (\cf2\ul Job_38:4-7\cf1\ulnone ) so their creation was prior to the creation of the earth as described in Genesis one.\par \par \b The Agent of Their Creation\par \b0\par Scripture specifically states that Christ, as the one who created all things, is the creator of angels (cf. \cf2\ul Joh_1:1-3\cf1\ulnone with \cf2\ul Col_1:16\cf1\ulnone ).\par \par The Son\rquote s Creation includes \ldblquote all\rdblquote things in heaven and on earth, visible and invisible. These indicate theLVAL entire universe, both material and immaterial. A highly organized hierarchy of angelic beings is referred to with the word \ldblquote thrones\rdblquote (qronoi), \ldblquote powers\rdblquote (kuriothtes), \ldblquote rulers\rdblquote (arcai), and \ldblquote authorities\rdblquote (exousiai). This not only indicates a highly organized dominion in the spirit world of angels, but shows that Paul was writing to refute an incipient form of Gnosticism that promoted the worship of angels in place of the worship of Christ (cf. \cf2\ul Col_2:18\cf1\ulnone ). In this, Paul demonstrates superiority and rightful place of worship as supreme (cf. \cf2\ul Eph_1:21\cf1\ulnone ; \cf2\ul Eph_3:10\cf1\ulnone ; \cf2\ul Eph_6:12\cf1\ulnone ; \cf2\ul Phi_2:9-10\cf1\ulnone ; \cf2\ul Col_2:10\cf1\ulnone , \cf2\ul Col_2:15\cf1\ulnone ).10\par \par \b The Nature and Number of Their Creation \par \b0\par The angels were created simultaneously as a host or a company. God created man and the animal kingdom in pairs with the responsibility and ability to procreate. Angels, however, were created simultaneously as a company, a countless host of myriads (\cf2\ul Col_1:16\cf1\ulnone ; \cf2\ul Neh_9:6\cf1\ulnone ). This is suggested by the fact they are not subject to death or any form of extinction and they do not propagate or multiply themselves as with humans. \cf2\ul Heb_9:27\cf1\ulnone says, \ldblquote\'85 it is appointed for men to die once and after this comes judgment.\rdblquote While fallen angels will be judged in the future and permanently confined to the lake of fire (\cf2\ul Mat_25:41\cf1\ulnone ; \cf2\ul 1Co_6:4\cf1\ulnone ; \cf2\ul 2Pe_2:4\cf1\ulnone ; Jude 6), there is never any mention of the death of angels (see \cf2\ul Luk_20:36\cf1\ulnone ). Nevertheless, they are an innumerable host created before the creation of the earth (cf. \cf2\ul Job_38:7\cf1\ulnone ; \cf2\ul Neh_9:6\cf1\ulnone ; \cf2\ul Psa_148:2\cf1\ulnone , \cf2\ul Psa_148:5\cf1\ulnone ; \cf2\ul Heb_12:22\cf1\ulnone ; \cf2\ul Dan_7:10\cf1\ulnLVALone ; \cf2\ul Mat_26:53\cf1\ulnone ; \cf2\ul Rev_5:11\cf1\ulnone ; with \cf2\ul Mat_22:28-30\cf1\ulnone ; \cf2\ul Luk_20:20-36\cf1\ulnone ).\par Angels Are Spirit Beings\par \par \b Their Abode\par \b0\par Statements like, \ldblquote the angels which are in heaven\rdblquote (\cf2\ul Mar_13:32\cf1\ulnone ) and \ldblquote an angel from heaven\rdblquote suggest that angels have fixed abodes or centers for their activities. However, due to the ministry and abilities given to them in the service of God, they have access to the entire universe. They are described as serving in heaven and on earth (cf. \cf2\ul Isa_6:1\cf1\ulnone f; \cf2\ul Dan_9:21\cf1\ulnone ; \cf2\ul Rev_7:2\cf1\ulnone ; \cf2\ul Rev_10:1\cf1\ulnone ).\par \par Though fallen angels seem to have an abode other than heaven itself, no specific location is given except that Satan will be bound in the \ldblquote Abyss\rdblquote for the thousand years after the Second Coming before he is released (\cf2\ul Rev_20:3\cf1\ulnone ). Likewise the plague which seems to be demonic is spoken of as coming from the Abyss (\cf2\ul Rev_9:1-30\cf1\ulnone ). Fallen angels also have a king who is referred to as \ldblquote the angel of the Abyss\rdblquote (\cf2\ul Rev_9:11\cf1\ulnone ). The destiny of fallen angels is the lake of fire (\cf2\ul Mat_25:41\cf1\ulnone ). The holy angels will dwell in the new heavens and new earth described in Revelation 21-22.11\par \par The reference to \ldblquote the Abyss\rdblquote brings up another important element regarding the abode of the fallen angels. Ryrie writes:\par \par The Scriptures clearly indicate two groups of fallen angels, one consisting of those who have some freedom to carry out Satan\rquote s plans, and the other who are confined. Of those who are confined, some are temporarily so, while others are permanently confined in Tartarus (\cf2\ul 2Pe_2:4\cf1\ulnone and \cf2\ul Jud_1:6\cf1\ulnone ). The Greeks thought of Tartarus as a place of punishment lower than hades. Those temporarily confiLVALned are in the abyss (\cf2\ul Luk_8:31\cf1\ulnone ; \cf2\ul Rev_9:1-3\cf1\ulnone , \cf2\ul Rev_9:11\cf1\ulnone ), some apparently consigned there to await final judgment while others will be loosed to be active on the earth (\cf2\ul Rev_1:1-3\cf1\ulnone , \cf2\ul Rev_1:11\cf1\ulnone , \cf2\ul Rev_1:14\cf1\ulnone ; \cf2\ul Rev_16:14\cf1\ulnone ).12 (emphasis mine)\par \par Jude also speaks of an abode for angels:\par \par \cf2\ul Jud_1:6\cf1\ulnone And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.\par \par While the meaning of this passage is debated, it does show us that angels not only have a domain or area of authority assigned to them, but a dwelling place.\par \par The most likely reference here is to the angels (\ldblquote sons of God,\rdblquote cf. \cf2\ul Gen_6:4\cf1\ulnone ; \cf2\ul Job_1:6\cf1\ulnone ; \cf2\ul Job_2:1\cf1\ulnone ) who came to earth and mingled with women. This interpretation is expounded in the pseudepigraphical Book of Enoch (7, 9.8, 10.11; 12.4), from which Jude quotes in v. 14, and is common in the intertestamental literature and the early church fathers (e.g., Justin Apology 2.5). These angels \ldblquote did not keep their positions of authority\rdblquote (ten heauton archen). The use of the word arche for \ldblquote rule,\rdblquote \ldblquote dominion,\rdblquote or \ldblquote sphere\rdblquote is uncommon but appears to be so intended here (cf. BAG, p. 112). The implication is that God assigned angels stipulated responsibilities (arche, \ldblquote dominion\rdblquote ) and a set place (oiketerion). But because of their rebellion, God has kept or reserved (tetereken perfect tense) these fallen angels in darkness and in eternal chains awaiting final judgment. Apparently some fallen angels are in bondage while others are unbound and active among mankind as demons.13\par \par \b Their Immaterialness\b0 \par \par Though at times they have revealeLVAL d themselves in the form of human bodies (angelophanies) as in \cf2\ul Gen_18:3\cf1\ulnone , they are described as \ldblquote spirits\rdblquote in \cf2\ul Heb_1:14\cf1\ulnone . This suggests they do not have material bodies as humans do. This is further supported by the fact they do not function as human beings in terms of marriage and procreation (\cf2\ul Mar_12:25\cf1\ulnone ) nor are they subject to death (\cf2\ul Luk_20:36\cf1\ulnone ).\par \par Mankind, including our incarnate Lord, is \ldblquote lower than the angels\rdblquote (\cf2\ul Heb_2:7\cf1\ulnone ). Angels are not subject to the limitations of man, especially since they are incapable of death (\cf2\ul Luk_20:36\cf1\ulnone ). Angels have greater wisdom than man (\cf2\ul 2Sa_14:20\cf1\ulnone ), yet it is limited (\cf2\ul Mat_24:36\cf1\ulnone ). Angels have greater power than man (\cf2\ul Mat_28:2\cf1\ulnone ; \cf2\ul Act_5:19\cf1\ulnone ; \cf2\ul 2Pe_2:11\cf1\ulnone ), yet they are limited in power (\cf2\ul Dan_10:13\cf1\ulnone ).\par \par Angels, however, have limitations compared to man, particularly in future relationships. Angels are not created in the image of God, therefore, they do not share man\rquote s glorious destiny of redemption in Christ. At the consummation of the age, redeemed man will be exalted above angels (\cf2\ul 1Co_6:3\cf1\ulnone ).14\par \par Millard Erickson writes:\par \par That angels are spirits may also be inferred from the following considerations:\par \par Demons (fallen angels) are described as spirits (\cf2\ul Mat_8:16\cf1\ulnone ; \cf2\ul Mat_12:45\cf1\ulnone ; \cf2\ul Luk_7:21\cf1\ulnone ; \cf2\ul Luk_8:2\cf1\ulnone ; \cf2\ul Luk_11:26\cf1\ulnone ; \cf2\ul Act_19:12\cf1\ulnone ; \cf2\ul Rev_16:14\cf1\ulnone ).\par \par We are told that our struggle is not against \ldblquote flesh and blood, but against the