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It is written:
Hebrews 1:14-Are they not all ministering spirits sent forth to minister for those who will inherit salvation?
The Bible teaches that angels are still at work in the world, being ministering spirits sent forth to minister to those who will inherit salvation. As long as there are people in the world who are needing to inherit salvation, then angels will be at work helping them on their journey!
This raises the important topic of what is commonly known as “guardian angels.” What exactly is a “guardian angel?” The title suggests an angel that is sent forth to in some way provide guardianship and guidance to a person. We see throughout the Bible that one of the duties of angels at times is to provide physical assistance and even geographical direction.
Psalm 78:25-Men ate angels’ food; He sent them food to the full.
First Kings 19:5-8-Then as he lay and slept under a broom tree, suddenly an angel touched him, and said to him, “Arise and eat.” 6 Then he looked, and there by his head was a cake baked on coals, and a jar of water. So he ate and drank, and lay down again. 7 And the angel of the LORD came back the second time, and touched him, and said, “Arise and eat, because the journey is too great for you.” 8 So he arose, and ate and drank; and he went in the strength of that food forty days and forty nights as far as Horeb, the mountain of God.
Sometimes the guardianship of angels was seen in that they delivered God’s people from some physical danger or oppression.
Second Chronicles 32:21-Then the LORD sent an angel who cut down every mighty man of valor, leader, and captain in the camp of the king of Assyria. So he returned shamefaced to his own land. And when he had gone into the temple of his god, some of his own offspring struck him down with the sword there.
Daniel 6:22-My God sent His angel and shut the lions’ mouths, so that they have not hurt me, because I was found innocent before Him; and also, O king, I have done no wrong before you.”
However, the idea of “guardian angels” is more then just the general idea that angels provide for the common good of mankind. It is the belief that angels may be individually assigned to a person for specific times or purposes. There is a widespread belief that this idea of guardian angels is of recent origin. However, this is not accurate. Indeed, the idea of guardian angels was widespread in ancient Judaism. One researcher has documented:
“Guardian Angels: (). These are Angels who oversee nations and individuals. According to the Midrash, the angels Jacob witnessed ascending and descending were the changing watches of guardian angels (Gen. 28: 12). Every person has two such angels watching over him or her, one who assists when the person strives to do right, the other who clears the way if the person chooses to pursue sin: If a person makes himself to be a righteous person and speak the truth, he is given an Angel who guides him along the path of righteous people and truth is always spoken to him. If a person makes himself to be wicked, to corrupt and speaks lies, then an angel will be attached to him who will corrupt him/ her and mislead them in life. If a person makes himself a “chasid,” an especially kind and thoughtful person, accepting everything painful, then a special angel is given to the person which can guide along the pathway of the exceedingly righteous, giving them strength to sustain any pain. (Tanna Deve Eliyahu Zuta 3: 4) The most famous of these are the two angels that escort each person on the Sabbath: It was taught, R. Jose son of R. Judah said: Two ministering angels accompany man on the eve of the Sabbath from the synagogue to his home, one a good and one an woeful. And when he arrives home and finds the lamp burning, the table laid and the couch [bed] covered with a spread, the good angel exclaims, “May it be even thus on another Sabbath,” and the woeful angel unwillingly responds “amen.” But if not, the evil angel exclaims, “May it be even thus on another Sabbath,” and the good angel unwillingly responds, “amen.” (Shab. 119a) But there are many varied traditions about the role of angels in the life of individuals (Tan. 11a; Chag. 16a; Shab. 119b; Sefer ha-Gilgulim 1). SEE NATIONS.” (Geoffrey W. Dennis, The Encyclopedia of Jewish Myth, Magic & Mysticism, 183 (Kindle Edition): Woodbury, Minnesota: Llewellyn Publications)
While some of these rabbinical beliefs lean more towards speculation, there can be no doubt that the Jewish people strongly believed that the Old Testament taught the notion of guardian angels who were at work in the world of man. This primary belief was based on Scripture drawn from the Old Testament (Genesis 19:1, 15; 28:12; 32:1; Psalm 34:7, etc.). It is worthwhile to note also that the idea of guardian angels extended to the notion of angels that directed the course of nations (cf. Deuteronomy 4:19; 32:8; Psalm 82; 97:7; Daniel 10:12-13, 22; 12:1). We should also keep in mind that the idea of guardian angels was a fixture of the early church.
“In the previous chapters, we have considered the role of the angels in respect to the Christian community. But, in addition to this general role, they also have a mission toward each individual. Side by side with the angels of the churches, there are angels of the faithful. It is on the guardian angels that tradition seems to be most constant and unyielding. “Among the angels,” writes St. Basil, “some are set in charge of nations, others are companions of the faithful … It is the teaching of Moses that every believer has an angel to guide him as a teacher and a shepherd.”206 Basil bases his affirmation particularly on Genesis 48:16 and Matthew 18:10…The most important texts are the book of Tobias, where the Archangel Raphael appears as the companion of the younger Tobias,207 the text of Matthew cited by St. Basil, sil, where Christ says of the “little ones” that their “angels in heaven always behold the face of the Father,”208 and finally the passage in the Acts of the Apostles where there is mention of the angel of St. Peter: “Then they said, `It is his angel. This doctrine appears in the earliest Christian texts. It is found in Pseudo-Barnabas,210 in Hermas,211 in Clement of Alexandria,212 who goes back himself to the Apocalypse of St. Peter. Origen develops the doctrine to a great extent: “All of the faithful in Christ, no matter how small, are helped by an angel, and Christ says that these angels always see the face of the Father who is in heaven.”213 Here Origen refers to Matthew 18:10; elsewhere he refers to Acts 12:15.214 He also writes, “We must say that every human soul is under the direction of an angel who is like a father.”215 The Fathers of the fourth century profess the same doctrine. For St. Basil, “an angel is put in charge of every believer, provided we do not drive him out by sin. He guards the soul like an army.”216 This whole tradition is echoed in the Summa Theologica of St. Thomas, where a lengthy article is devoted to establishing the existence and function of the guardian angel.21 It is interesting to take up one or the other of the expressions that designate the guardian angel and that make it easier to understand his role. He is called guardian (phylax) or guard (phrouros).2L8 There are also the terms protector (prostates) and superintendent (epimeletes)219 and overseer (ephoros).120 Another name is assistant (boethos).221 Particularly interesting is the name shepherd (poimen). His guardian angel appeared to Hermas in the form of a shepherd.222 Basil calls his herdsman (nomeus).Z23. Eusebius gathers the different names together and says, “Fearing lest sinful mankind should be without government and without guidance, like herds of cattle, God gave them protectors and superintendents, the holy angels, in the form of captains and shepherds. His firstborn Son is set above all of these.”224”. (Jean Danielou, Angels and Their Mission, 643-661 (Kindle Edition): Manchester, NH: Sophia Institute Press)
The idea of guardian angels is not new, but is rooted in Scripture and history of God’s people. We will now turn our attention to two passages from the New Testament which strongly indicate some type of “guardian angel” doctrine.
Let’s study.
The first passage is found in the Gospel of Matthew. While discussing the need for honoring children and learning from them as examples of innocence and humility, our Lord tells us:
Matthew 18:10-Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.
Jesus identifies these “little ones” contextually as both children and disciples (Matthew 18:1-9). Indeed, the phrase “little ones” was often used in the Gospels to refer to disciples of Christ, usually with literal children being used as examples and illustrations for the disciples to learn from (Matthew 10:42; 11:11; Luke 7:28; 12:32). Notice that the Savior describes the angels here as being “their” angels, implying some kind of familiarity or connection between the “little ones” and “their” angels.
Some may argue that this passage identifies the angels here as being in the Presence of the Father in Heaven and not specifically on Earth, and this is true enough. However, we also read that Gabriel was in the Presence of the Father in Heaven and still on Earth at the same time!
Luke 1:11, 19-Then an angel of the Lord appeared to him, standing on the right side of the altar of incense.…And the angel answered and said to him, “I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings.
Gabriel was sent to Earth and appeared to Zacharias, and yet he identifies himself as one who was at the same moment standing in the presence of God. I don’t fully understand how this is possible, yet there it is. Being in the presence of God in Heaven did not make it impossible to be here on Earth at the same time.
The teaching of Jesus in Matthew 18:10 is perfectly in harmony with the Old Testament notion and several rabbinical traditions which confirm the doctrine of guardian angels.
A second passage which is worthy of study in this regard is taken from the Book of Acts. Here, the Apostle Peter is in prison, and the church is making prayer for him (Acts 12:5). God dispatched an angel to rescue Peter, and he went to the house of Mary (where the church was gathered together for prayer on his behalf). It is here that we find this interesting account:
Acts 12:13-15-And as Peter knocked at the door of the gate, a girl named Rhoda came to answer. 14 When she recognized Peter’s voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate. 15 But they said to her, “You are beside yourself!” Yet she kept insisting that it was so. So they said, “It is his angel.”
The disciples believe that the person at the door is “his” (Peter’s) angel. At that time in Israel, there were two widespread beliefs that this statement may be reflecting. The first was that when a child of God died, it is possible that he somehow became an angel. The second is that “his angel” was Peter’s guardian angel. The belief was widespread that angels could take the form of flesh (a fact substantiated numerous times in the Word of God-see Genesis 6:1-4; 18:1-8 with 19:1-3; Acts 12:7), and that these guardian angel could appear in the likeness of humans. Keener provides some of the documentation for both viewpoints:
“When the risen Jesus appeared to his disciples, some also thought him a “spirit” (Luke 24: 37). Ghosts do not fit Luke’s view of Jesus’s eschatology (23: 43; 24: 38–43), but they were popularly accepted, perhaps particularly in moments of panic (cf. Mark 6: 49).[ 996] The ghosts of those who died violently were thought to lurk about, sometimes terrorizing those who lived nearby.[ 997] (Gentiles fairly widely accepted the existence of ghosts,[ 998] though more educated Judean circles would have frowned on it.) Classical Greek sources claimed that a long-deceased golden race of people became pure δαίμονες or spirits (Hesiod W.D. 122), living on earth and guarding mortals (W.D. 121–23). Thinkers in the Platonic tradition also spoke of souls leaving bodies at death and becoming spirits in the air realm.[ 999] For Jewish people, however, an angel would be likelier. Jesus compared those who are raised to angels (Luke 20: 36). Some Jewish sources speak of an angelic afterlife; thus one pre-Christian work offers the righteous dead a hope like heavenly angels (1 En. 104: 4). The possibly first-century C.E. Similitudes of Enoch may speak of the righteous becoming angels in heaven;[ 1000] the late second-century Christian novel Acts of Paul (Acts Paul 3.5 [Paul Thec. 5]) agrees. The Syriac Apocalypse of Baruch (probably early second century) compares the resurrected righteous to both angels and stars (2 Bar. 51: 10).[ 1001] Prayer of Joseph 19 (perhaps second century C.E.) apparently requests transformation into an angel along with immortality.[ 1002] A still more hellenized Jewish source claims that after resurrection (Ps-Phoc. 102–3), the dead will become gods coming from the earth (θεοὶ, Ps-Phoc. 104).[ 1003] Paul’s comparison of the resurrection body to heavenly bodies (1 Cor 15: 40–41, 48–49) and “spiritual” existence (15: 44–46) might contain an implicit comparison to angels.[ 1004] This fits a common expectation that the righteous would become stars after death (1 En. 43: 4);[ 1005] some pre-Christian Jewish sources promise the righteous dead that they will shine like the heavenly luminaries (Dan 12: 3; 1 En. 104: 2). On “angels” for those who have died, see further comment on Acts 23: 8.[ 1006] Some interpreters think that the disciples refer to Peter’s guardian angel.[ 1007] Commentators often view the disciples’ belief here in terms of later rabbinic views of “guardian angels . . . as the double” (one sharing the same appearance) of the person they protected.[ 1008] Angels could otherwise appear as humans (cf., e.g., Judg 13: 6, 8; Tob 5: 4–5; Mark 16: 5; John 20: 12–13; Heb 13: 2).[ 1009] Although corporate guardian angels of nations are better attested,[ 1010] guardian angels of individuals also do appear in our sources.[ 1011] The individual’s protective spirit, or genius, in Roman thought might provide another ancient Mediterranean analogy.[ 1012] But why would those in the house expect Peter’s guardian angel to have left him unless they supposed that he had died (in which case, Peter as a posthumous “angel” seems likelier)? The parallel with Luke 24: 37 suggests the righteous-dead interpretation.” (Craig S. Keener, Acts: An Exegetical Commentary : Volume 2: (Acts 3:1-14:28, Volume 2 of a Comprehensive Cultural & Contextual Exegesis of the Acts of the Apostles), 1567-1569 (Kindle Edition): Grand Rapids, MI: Baker Academic)
While Keener leans towards the idea that these Christians believed Peter had died and become an angel, other sources (ancient and modern) believe that the evidence favors the guardian angel position. Regardless, the teaching that angels may serve in the realm of “guardians” for God’s people is one that is well rooted in Scripture. What a comfort for Christians!
It is also worth noting here that there is a strong connection between the prayers of God’s people and the work of angels in the world. Notice that it was the prayers of God’s people that are mentioned by Luke in proximity to the angel freeing Peter (Acts 12:5-12). We see the same connection in the Book of Revelation:
Revelation 8:1-6-When He opened the seventh seal, there was silence in heaven for about half an hour. 2 And I saw the seven angels who stand before God, and to them were given seven trumpets. 3 Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. 4 And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand. 5 Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there were noises, thunderings, lightnings, and an earthquake. 6 So the seven angels who had the seven trumpets prepared themselves to sound.
In his interview with Lee Strobel, Douglas E. Potter raises some encouraging thoughts about the Bible teaching regarding the presence and work of angels in the world of man.
“How does it affect you personally to believe there’s an angelic being who is overseeing your life?” I asked. “It’s encouraging. It’s comforting. It’s such an expression of God’s love,” he replied. “You know, we can protect ourselves from physical harm by learning martial arts or getting a permit to carry a gun. But what protection do we have in the spiritual realm? There are battles going on there that affect us personally. And knowing I’ve got some protection immediate to me is reassuring.” He paused. “I’ll add this,” he said. “The overall study of angels has highlighted to me that what I see and touch—this physical world in which we live—is only part of reality. There’s an enormous but hidden supernatural arena populated by angelic spirits that are as real and active as you and me. And when I think that God created them to minister to us—well, that’s a blessing that deserves our gratitude.”” (Lee Strobel, Seeing the Supernatural: Investigating Angels, Demons, Mystical Dreams, Near-Death Encounters, and Other Mysteries of the Unseen World, 95-96 (Kindle Edition): Grand Rapids, MI: Zondervan)
Let us walk gratefully with the Lord, confident in His fellowship, and in the promise that His angels also walk with us.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen.