1. “The archangel” (1 Thes. 4:16).
This verse speaks of the archangel and shows that there is a hierarchy among the angels. There are ordinary angels, and there are archangels. The word archangel is singular in the Greek. Since the Bible does not tell us, we do not know how many archangels there are.
2. “Michael the archangel” (Jude 9; see also Dan. 10:13, 21; 12:1; Rev. 12:7).
The Bible refers to an archangel named Michael, which means “Who is like God?” We do not know if the archangel in 1 Thessalonians 4 refers to Michael, but whenever the Bible mentions his name, it always speaks of his fighting or disputing with the devil or the devil’s angels. Therefore, Michael must be the one who fights. Furthermore, the Bible clearly says that he is the great prince of Israel who protects the people of Israel. He also disputed with the devil over the body of Moses. This shows that Michael is the protector of God’s people and that he fights for God’s people against the devil and his angels. In the hierarchy of the angels, Michael was lower than the former archangel, the devil, because Jude 9 indicates that he dared not rebuke the devil but let the Lord rebuke him.
1. “The angel Gabriel” (Luke 1:26, see also v. 19; Dan. 8:16; 9:21).
The Bible also mentions an angel (but never calls him an archangel) named Gabriel, which means “mighty man of God.” Every time the Bible mentions Gabriel, he is bringing news to the people of God, and the news he brings is good. Therefore, he must be an angel who brings good news to the people of God.
1. “The glory of the God of Israel went up from the cherub” (Ezek. 9:3; see also ch. 10; 1:5-25; Gen. 3:24; 1 Kings 6:23-28).
The Bible also speaks of a group of God’s angels called cherubim. They are especially close to God, and the glory of God is upon them. They are also called the cherubim of glory (Heb. 9:5); therefore, they are a group of angels who are especially related to God’s glory. We can say that they are a symbol of God’s glory. They manifest God’s glory.
1. “Seraphim...saying: / Holy, holy, holy, Jehovah of hosts” (Isa. 6:2-3).
The Bible also speaks of another group of angels called seraphim, which means “burning.” When the Bible speaks of them, it particularly mentions God’s holiness. They are before God, crying to one another, “Holy, holy, holy.” Therefore, they are a group of angels especially related to God’s holiness. They manifest God’s holiness. The seraphim and the cherubim are two groups of angels before God. The cherubim are related to God’s glory, and the seraphim are related to God’s holiness. As the cherubim manifest God’s glory, the seraphim manifest God’s holiness.
1. “This was the living creature that I had seen beneath the God of Israel...They were cherubim” (Ezek. 10:20, see also v. 15; 1:5-25).
The Bible also speaks of another group of angels before God called the four living creatures. The four living creatures in Ezekiel are cherubim. They are especially related to God’s glory, which is manifested upon them.
2. “The first living creature was like a lion, and the second living creature like a calf, and the third living creature had a face like that of a man, and the fourth living creature was like a flying eagle. And the four living creatures, each one of them having six wings apiece, are full of eyes around and within; and they have no rest day and night, saying, Holy, holy, holy, Lord God the Almighty” (Rev. 4:7-8; see also Ezek. 1:10; 10:14; Isa. 6:2-3).
In Revelation there is reference to the living creatures, but there is a difference between this and what is spoken of them in Ezekiel. Ezekiel mentions only cherubim, but Revelation mentions both cherubim and seraphim. In Revelation the four living creatures have not only the four faces of the cherubim but also the six wings of the seraphim; moreover, like the seraphim, they stand before God crying, “Holy, holy, holy.” This means that the four living creatures in Ezekiel are for God’s glory, whereas the four living creatures in Revelation are for both God’s glory and God’s holiness. They have the cherubic function of glory and the seraphic function of holiness.
1. “God did not spare the angels who sinned but delivered them to gloomy pits, having cast them down to Tartarus, they being kept for judgment” (2 Pet. 2:4; see also Jude 6).
Some of the angels sinned. They did not remain in their position but sinned and offended God. God’s righteousness could not spare them. Therefore, God cast them into gloomy pits where they wait for judgment.
2. “His tail drags away the third part of the stars of heaven” (Rev. 12:4).
The great red dragon mentioned in verse 3 is the devil. His tail dragged away one-third of the stars of heaven. The stars of heaven refer to the angels (1:20). Thus, this verse refers to the devil dragging away one-third of the angels in heaven. This third part of the angels must be the sinful angels who followed the devil to rebel against God.
3. “His angels” (Matt. 25:41; Rev. 12:7).
Because some of the angels followed the devil to sin and rebel against God, the Bible says that the devil has his angels. The devil’s angels are evil spirits who help him tyrannize this dark world from the air. They are sinful angels.
1. “The angels who sinned...being kept for judgment” (2 Pet. 2:4; see also Jude 6).
The sinful angels will be judged by God. All who oppose God, whether men or angels, will be judged by God.
2. “Do you not know that we will judge angels?” (1 Cor. 6:3).
God will not judge the angels by Himself; He will let the believers judge them. God will let His children represent Him to judge the angels who rebelled against Him. This is a special authority that God gives to His children, and it is a shame to the sinful angels. God surely gives grace to His children. Today He gives us the right to enjoy being served by the angels, and in the future He will give us the authority to judge the sinful angels. Therefore, we should live and act in holiness and godliness “for the sake of the angels” (11:10)!