The biblical view of angels is that they are celestial beings, superior to mortal man, but always subordinate to the one God. Their primary function is that of messengers (the root of the Hebrew word for angel is "to send"). They are intermediaries between the celestial and terrestial worlds, who also serve and praise God.
Since the angels also sometimes appear in human image, it is difficult at times to know whether a human or angel messenger is being described. Abraham was visited by "three men" (actually angels) who informed him that Sarah would have a son, inspite of her old age (Gen 18:2). So, too, Joshua, who saw an angel in the guise of a human being standing with a drawn sword (Josh 5:13-14). An angel of the Lord appeared to Baalam (Num 22:22), Manoah and his wife (Judg. chapter 13), David (I Chr 21:16) and the shepherds in Bethlehem (Luke 2:9-15). In all of these passages the angel delivers a message, performs an act, or sometimes does both. Instances of angels announcing the birth of a divine figure or an important personality are frequently found in the Scriptures, i.e. the birth of Isaac (Gen chap 18), Samson (Judg chap 13), John the Baptist (Luke 1:11), Jesus (Luke 1:26).
In several biblical narratives the speech of an angel of the Lord is interwoven with a reference to the presence of God. For example, in the Hagar stories the angel speaks to Hagar, but she acknowledges that it is God who speaks (Gen 16:7-13). In the revelation of God to Moses at Mount Horeb, the angel of the Lord and God himself are evident in the revelationary process. So too, the angel and God appear to Gideon (Judg 6:11). Some scholars believe that later editors of the narrative introduced the figure of the angel into the stories in order to detract from the obvious anthropomorphisms of God appearing and speaking. In that case the angel serves as the intermediary who appears and who speaks to the recipient of God's word.
Several categories can be distinguished among the angels. One is that of malevolent and benevolent angels. A malevolent angel, Satan, later also called Belial, is an instrument of God's punishment or may function as one who tests man, e.g. Job. Nevertheless Satan in the OT is entirely within God's power, and only in subsequent tradition did he become an independent evil demon. In post-OT literature there arose aq belief in fallen angels who, because of their pride or in their attempt to usurp the position of God, were thrown out of heaven.
The majority of angels, on the other hand, are benevolent. Their primary function is to praise and minister to God. As functional extensions of God they sometimes intervene in human situations by rewarding or supporting the faithful or punishing the unjust.
The three faithful men, Shadrach, Meshach and Abed-Nego, though thrown in a fiery furnace by Nebuchadnezzar, King of Babylon, were not harmed at all, because they were protected by an angel (Dan 3:25-28); angels in general protect the righteous (Dan 10:13,20; 11:1; 12:1). The first two angels identified by name are Gabriel and Michael (Dan 8:16; 9:21; 10:13,21; 12:1). In the apocryphal book of Tobit, the angel Raphael is the constant companion of Tobias, Tobit's son, and revceals to him magic formulas to cure his father's blindness (Tob 5:4-11:19).
Another division is that of the angels and archangels. Seven archangels head the world of angels: "the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One" (Tob 12:15). The seven archangels are Uriel, Michael, Jeremiel, Gabriel, Raphael, Raguel, Sariel. These angels are sent to carry out significant tasks or to deliver important messages (Luke 1:19,26; Rev 8:2,6). There are also cherubs and seraphs who praise the Lord of hosts (Is Chapter 6), stand guard at the entrance of the Garden of Eden (Gen 3:24; Ezek 28:14,16) and transport God through heaven (II Sam 22:11; Ps 18:10). Another name which is used collectively for angels is "hosts": the Lord is the God of the "host of heaven", a celestial army (I Kgs 22:19; II Chr 18:18).
In post-biblical times, Jewish and Christian tradition accepted the idea that righteous people after their death could be greater than angels. Moses was considered in such a way, and in the Epistle to the Hebrews Jesus is also glorified after his death, being made so much better than the angels (Heb 1:4). In apocalyptic literature the descriptions of angels are all characterized by a kind of curiosity in penetrating hidden worlds like those of the angels.
The Pharisees, who represented the popular opinion, showed little interest in angels, while the Sadducees, who were more aristocratic in their thinking, completely denied their existence (Acts 23:8).
In the NT angels are prominent in the stories of the infancy of Jesus, the Resurrection and elsewhere. However, the role of the angel, as messenger or member of the heavenly host, is similar to that in the OT. Any worship of angels is condemned (Col 2:18). They are prominent in Revelations but with their role unchanged from that of earlier parts of the Bible.
