Though one should never begin a study of angels assuming a heavenly messenger is intended by the writer, a study of the kind we began previously establishes a great many occurrences of the word in its heavenly sense.  In The Greek New Testament According to the Majority Text the word is used some 158 times in 154 verses throughout the New Testament.[1]  Such usage of the word occurs in a time when the nature of these divine messengers was greatly misunderstood.  In the ancient Near East these beings were considered the servants of the gods who “were inclined to rebel” if “pushed too hard” (i.e. “fallen angels”), spirits who protected individuals “in return for their allegiance” (i.e. “guardian angels;” cf. Psa 91:11) and half-animal, half-human gatekeepers for temples, palaces, the Abyss and even Heaven itself (Gen 3:24; Exo 37:9; Rev 9:11; 21:12; 20:1).[2]

Perhaps this last setting is the one with which we are most familiar.  In Heaven we see the angels as witnesses of the mediation of Jesus (Luk 12:8-9; Rev 3:5), witnesses to the charge that we as Christians have been entrusted with (1Ti 5:21) and witnesses of the destruction executed against those who incur the wrath of God (Rev 14:10).  Most memorable are those scenes in which the angels are there simply to worship God with all the glory due His eternal name, saying, “Worthy is the Lamb that hath been slain” and “Amen:  Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever.  Amen” (Rev 5:11-12; 7:11-12).

The New Testament also gives us a good indication of how angels were viewed by both first century Jews and Hellenists.  The voice of God Himself was at least thought to be an angel in Jesus’ final week when the Father showed His approval of His Son (Joh 12:29).  Later, in the book of Acts we read that a gathering of believers was shocked to find the apostle Peter standing before the gate, believing it at first to be a mere manifestation of his departed spirit (12:15).  As far as the Jews themselves are concerned, there were at least two opinions on the matter, “For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both” (Act 23:8).

We also find that there are a number of traits that distinguish angels from both God and humanity.  Concerning God, angels are created beings (Neh 9:6) and are therefore not worthy of worship (Rev 22:8) nor any other form of reverence (Col 2:18); and since they are not divine, they have no power when it comes to the security of our salvation in Christ (Rom 8:38).  Concerning humans, they look different (Act 6:15; Rev 18:1), speak differently (1Co 13:1), maintain different standards of measurement (Rev 21:17) and are considerably stronger (2Pe 2:11; Rev 10:1; 18:21) while usually possessing neither physical form nor even gender (Mat 22:30; Mar 12:25).[3]

The most important distinction between humans and angels, however, is that of their inherent natures.  On this, the Hebrew writer says the following, “Forasmuch then as the children are partakers of flesh and blood, he [i.e. Christ] also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage.  For verily he took not on him the nature of angels; but he took on him the seed of Abraham.  Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.  For in that he himself hath suffered being tempted, he is able to succor them that are tempted” (Heb 2:14-18, KJV).

Note the many contrasts that are implied by the Hebrews writer:  humans are comprised of both flesh and spirit; angels are simply spirits (cf. Heb 1:7).  Humans have sinned, are deserving of death and require reconciliation; angels have not sinned and therefore neither die nor require salvation (cf. Heb 1:14; 2:9-10).  For this reason, Christ came in the form of humans and not angels (Php 2:5-8) so that through His own temptation “he is able to succor” humans through theirs.  Consider also Psalm 103.  In this Psalm David lays out a song of praise for the lovingkindness of Jehovah.  After giving his personal praise (vv. 1-5) he then encourages both God’s people (vv. 6-13) and humanity at large (vv. 14-18) to do the same.  Note, however, that the angels need no encouragement; they simply obey when God commands because (as is implied) they have no choice (vv. 19-22).  In other words, angels have no free will, cannot be tempted, cannot sin and therefore do not require salvation.