THE ANGELS' INTEREST IN MANKIND

One of the topics that Christians have been quite intrigued with for centuries is the nature and role of angels. Therefore it is somewhat gratifying to learn from Scripture that apparently that curiosity has been reciprocated. There are at least three tantalizing passages in the New Testament that address this subject.

I Peter 1:10-12

These verses talk about things on earth into which the angels long to look. The key verb here is parakyptein, which means to stoop or bend down to look. Stibbs and Walls note that it appears in two other contexts in the NT: Luke 24:12 (paralleled in John 20) in which Peter, and later Mary, look into the tomb and James 1:25 where it refers to those who look into the perfect law and persevere.

Raymer states, “The reality of the Christian's living hope was held in awe and wonder by the angelic hosts of heaven.” And Wheaton elaborates further: “This salvation was the subject of careful investigation by the prophets who foretold it, and they were shown that the things they were proclaiming would be finally understood only by those to whom the good news of Jesus Christ was preached. So wonderful is this salvation that it has not yet been fully revealed even to the angels (see Rom. 8:19).” This cited verse refers to creation (presumably including the angels) waiting eagerly for the revealing of the children of God.”

In view of the fact that Peter is known to quote from non-biblical sources in his epistles, it is understandable that the source of his statement might similarly arise from inter-testamental Jewish writings. Thus, J.D. Charles provides the following information: “No explanation of or direct parallel to this phenomenon is to be found in the Old Testament...In the text of I Enoch 9:1, the angels are said to observe carefully from the heavens the events on earth. The verb that describes the angels' activity, parakyptein, is the same verb used in I Peter 1:12. In Targum Neofit Genesis 28:12 one finds a description of the angels ascending and descending in order to observe Jacob. According to the text, they 'earnestly desired' to see this righteous man. It is possible that in his allusion to the angelic aspect of divine mystery Peter is making use of imagery and language associated with a midrashic tradition.”

Along the same lines, Michaels states, “The notion that some heavenly mysteries are hidden even from the angels who dwell in heaven is found...in Jewish apocalyptic literature (e.g. 1 Enoch 16:3; 2 Enoch 24:3)...The very fact that angels know so much enhances the sense of wonder at the things they do not know.”

Michael Heiser appends another possible implication of this passage: “There is no reason to suppose Satan and demons, hostile to God's plan, knew more [than the angels].” If that is true, it would help explain why Satan would push to have Jesus crucified when that very act would bring about the eventual end of him and his kingdom.

Luke 15:7,10

These two verses form the moral of two short and similar parables of Jesus involving lost items, a sheep and a coin, respectively. The first verse announces: “There is more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance.” And in contrast to this comparative statement, v. 10 says, “There is joy before the angels of God over one sinner who repents.”

Note that these passages connect humanity's salvation with the concern of the angels, just as in I Peter 1:10-12.

One immediate question arises regarding v. 10, “Is anyone so righteous that they don't need to repent?” That is why I have addressed that issue separately in a post with the same title as found in these quotation marks. But at this point, I will just quote one commentator on the subject: “Jesus was not saying the other 99 sheep were not important. Instead, He was emphasizing that the one sheep not in the fold corresponded with the sinners with whom Jesus was eating (vv. 1-2).” This intended emphasis is made more clear in v. 10 in which only the lost are mentioned at all. This verse also makes it obvious that the joy in heaven in v. 7 refers specifically to the joy of the angelic host.

The previous sentence above needs, however, a little more clarification. Thus, Marshall says, “Joy in heaven and before the angels of God are both circumlocutions for saying that God Himself rejoices. At the same time, it is implied that God's people share in His rejoicing.” And Fitzmyer feels that “in heaven” in v. 7 may mean “among God's angels” (as in v. 10) or on the part of God Himself, if the phrase is meant as a substitute for the divine name.”

For a closing thought on this passage, Gendenhuys says, “Note the tone of certainty in Jesus' pronouncements on what happens in heaven.” He was certainly not nearly as tentative as the scribes and Pharisees, who tended to quote previous experts on Scripture rather than make any pronouncements on their own authority.

Ephesians 3:10

In this passage Paul states that somehow the Church reveals God's wisdom to the heavenly authorities. And again, the context is the subject of salvation. But this passage is a little more controversial than the previous two in that there is some uncertainty regarding the identity of the “heavenly authorities” as well as the nature of the revelation itself, as you can see from the following statements by commentators on the subject.

Hoehner: “As the angelic hosts witness the church, they must admit that having Jews and Gentiles in one body is evidence of God's wisdom.”

Harpur: “Angels baffled by the amazing liberties allowed to Satan and men can now justify God as they behold the clear deliberate purpose of God in the ages now unfolded in the Messiah, both Himself personally and His members corporately.”

Simpson: “The church is a spectacle to angels as well as men. From her chequered story and long-drawn conflict, the celestial hosts learn secrets of the Creator's wisdom not elsewhere divulged. The strange vicissitudes in her status, the yet stranger throes of tribulation through which she is to pass, and, strangest sight of all to the heavenly onlookers, the submission of her illustrious Head to the reproaches and agonies of the cross, are fraught with priceless instruction to these sons of morning...”

Vine defines “principalities” in this verse as “holy angels” and says that “the Church in its formation being to them the great expression of 'the manifold (or 'much-varied') wisdom of God.'”

Contrary to Vine's definition, R.P. Martin says, “The church on earth is the witness to and the vehicle of this revealed 'mystery' and the hostile angelic powers are not only held in wonder at this but their death-knell is sounded with the proclamation that God in Christ has decisively acted for cosmic salvation.”

And for a third view regarding the nature of the “principalities and powers,” one can even go back to the previous verse 3:9 in which the “ages” (aiones) from whom this was hidden “need not be time spans but can be angelic or demonic beings, or both.” (M. Barth)