What Does The Book of Psalms Say About Angels?
What does the Bible say about Angels? What about Archangels, Guardian Angels? The Psalms have interesting things to say about Angels.
There are many opinions about angels out there and many books and articles have been written about angels, and if you are reading this article, chances are that you believe in angels and have read at least one of these books or articles.
Honestly, it can be confusing to try to make sense of all those opinions.
Angels have been depicted in many ways, from fierce warriors to fat babies with wings. They have been thought as individual protectors, deceased people who “earned their wings”, and some theologians have argued that “the Angel of the Lord” is the pre-incarnated Jesus Christ.[1]
Just like you, I wanted to learn more about angels years ago when I was trying to get my Master in Religion, so I decided to focus on the Bible verses that mention angels in the Book of Psalms. I used some commentaries and articles and I wrote a paper about.
So… this article is a summary of my findings in that paper.
A quick search in Logos software for the word “Angel” in the NIV shows 306 results, and in the Psalms we find 9 mentions: Psalm 8:5, 34:7, 35:5–6; 78:25,49; 91:11; 103:20; and 148:2. Let’s study each Psalm separately.
Psalm 8:5
“You have made them a little lower than the angels, and crowned them with glory and honor.” (NIV)
From this verse, we can learn that angels are a little higher than humans. The phrase “lower than” has the meaning “to lack” [2] or “deprive someone of something.”[3]
It can be argued that whatever humans lacked or were deprived of, angels have. Both Bratcher and VanGemeren argue that divinity is the quality that humans lack but angels possess.
Their reasoning could come from the Hebrew word used here for “angels”, ʾelōhîm, which both authors explained it to mean “God”, “gods”, or “heavenly beings”.
There is some controversy about how to translate this word. Some argue that it should be translated as “angels” because in the Septuagint, it is translated as angelous.[4] Others believe that it should be translated as “God”, regardless to what the Septuagint says, because “there is no place in the Old Testament where Elohim means ‘angels’”.[5] Another view is to translate the word as “gods” referring to the pagan gods.[6]
Psalm 34:7
“The angel of the Lord encamps around those who fear him, and he delivers them.” (NIV)
In the English version, the use of the word “encamps” by the Psalmist paints the angel in a defensive military picture, and because of the use of the word “delivers,” it appears as if the angel is protecting against something or someone that can cause great harm. We can infer that angels protect those who fear the Lord against great harm or enemies.
Even though the term “the angel of the Lord” or mal˒ak Yahweh appears in the Psalms only 3 times (Ps. 34:7, 35:5–6) and all of them in the singular form, there are different opinions on how this phrase should be interpreted.
Some argue that it must be understood as a plurality because you need a number of angels in order to encamp around a person. [7] Spence-Jones suggests that it may refer to the presence of “the Capitan of the Lord’s host” [8] which could “encamp around” someone. Also, VanGemeren mentions that it may be a reference to the Lord Himself, or an army of angels.[9]
Psalm 35:5–6
“May they be like chaff before the wind, with the angel of the Lord driving them away; may their path be dark and slippery, with the angel of the Lord pursuing them.” (NIV)
In the previous Psalm, “the angel of the Lord” protects God’s people from a defensive posture; however in these two verses, the angel protects the psalmist by taking the offensive.
In the 4 verses prior to these, the psalmist asks God to help him “fight against those who fight against” (Ps. 35:4) him, and describes a scene in which he is been attacked or pursued.
Bratcher writes that “the verbs used to describe the action of the angel of the Lord in verses 5b–6 in the Hebrew text are, respectively, “push, strike down” and “pursue, run after.” [10]. It seems that angels can pursue and deliver God’s punishment to those who God has decided to punish.
Psalm 78:25
“Human beings ate the bread of angels; he sent them all the food they could eat.” (NIV)
At first glance it seems like people ate the same bread or meal that angels eat, which implies that angels have needs like eating.
Spence-Jones agrees with observation, and adds that it could also mean food supplied and/or delivered by angels. He goes as far as to say that “it cannot be laid down dogmatically that angels require no food.”[11]
However, because the Hebrew word used here for “angels” is ʾabbîrîm, which mean “mighty ones”[12] or literally “strong ones” [13], Lange disagrees with Spence-Jones and argues that it just means that the bread of heroes or that came from heaven, where angels live. [14]
Psalm 78:49
“He unleashed against them his hot anger, his wrath, indignation and hostility — a band of destroying angels.” (NIV)
This verse is connected to the angels sent by God during the 10th plague, and have been translated as “angels of adversities” [15], “angels of the wicked” or “wicked angels” [16], and “evil angels” or “angels of evil”. [17]
Before we conclude that angels can be wicked or evil, like demons, let us look at the Hebrew word rǎʿ meaning “bad, evil, wicked, no good” [18], but as we continue to read Swanson’s definition, we also find the meaning associated with words like “harmful”, “calamity”, “trouble feelings”, and “undesirable features.” [19]
A better translation might be “angels who bring harm and calamity.” Spence-Jones writes that most modern critics do not consider this verse as referring to spiritual beings per se, but that the “wrath, indignation and hostility”, found in the previous line, are themselves the “evil angels”. [20]
Psalm 78:49 teaches us that angels are not evil per se, but that they have the ability to carry out death, destruction, and calamity.
Psalm 91:11–12
“For he will command his angels concerning you to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone.” (NIV)
In these verses we read that God commands his angels to protect those put their trust on Him (Ps. 91:9) wherever they go.
The Hebrew word used here (as well as in Psalm 34:7, 35:5–6, 78:49, 103:20, and 148:2) is mal˒ak defined as “messenger” or “angel”, but has a roots in the word le˒ak ,which means “to send” and “message”, and the mela˒kah,, which means “work” [21].
Angels are sent to carry out God’s work, and verse 12 tells us that they can also carry us. Bratcher is undecided on whether the angels can physically carry someone in their hands or just “help support him as he walks” [22]; while Ross adds that provide encouragement or strength to overcome difficulties.[23]
It is possible that all three interpretations are correct.
Psalm 103:20–21
“Praise the Lord, you his angels, you mighty ones who do his bidding, who obey his word.
Praise the Lord, all his heavenly hosts, you his servants who do his will.” (NIV)
These two verses appear to have parallelisms that indicate that God’s angels are mighty (or strong), obedient, and servants who do God’s will and works.
The “host”, or sabaʾ, is normally associated with the military and has the general meaning of “army,” “war,” “warfare,” and “hosts.” The noun itself is based upon the verb sabaʾ, “to wage war,” and “to serve.”[24]
Because of this meaning, some commentators interpret these two verses as to speak of two ranks of angels. Lange argues that the angels are “heroes, leaders of the armies of God; while the hosts are angels of subordinate rank.[25] Likewise, Spence-Jones argues that the phrase “mighty ones” means “angels who excel in strength” or the New Testament “archangels”[26], and that “the heavenly hosts” are “inferior angels”[27].
Either way they are angels who are called to praise God, and whose attributes include loyalty, strength, obedience, and service.
Psalm 148:2, 5–6
“Praise him, all his angels; praise him, all his heavenly hosts…
…Let them praise the name of the Lord, for at his command they were created, and he established them forever and ever — he issued a decree that will never pass away.” (NIV)
Just like the previous Psalm, Spence-Jones [28] and Lange [29]interpret “angels” and “heavenly hosts” as two ranks of angels.
In this Psalm, angels are also called to praise God, but this time, they are given a reason and we can learn from it about the nature of angels. First, verse 5 tells us that angels are created creatures by the command of God. Second, verse 6 says that God made them to be eternal.
CONCLUSION
I hope that this blog is a starting point for you start understanding the Biblical view of angels, just like it helped me.
There are 297 more mentions of the word “angel’ in the NIV that you can explore, which do not include other references to angels. However, even with this small sample, we were able to learn some fundamental facts about angels.
Based on the Psalms, Angels are divine created creatures that are eternal, strong, and powerful. They are warriors who are possibly organized as an army. They are used by God as defenders, guards, and “assault team.” Just like soldiers, angels are sent in to missions, whether is to protect God’s people as they go, rescue “hostages”, offer support, bring judgment to people, or destructions. They are not evil, because their actions are attached to the will of God. They serve Him, praise Him, and are loyal to Him.
The most important function that angel play is to deliver through their actions, the message that God is a holy, loving, caring, righteous, and just God who protects, judges, and supplies.
Hope you enjoyed it as much as I did.
SOURCES:
All NIV quotes come from the The New International Version. Grand Rapids, MI: Zondervan, 2011.
[1] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 90.
[2] Robert G. Bratcher and William David Reyburn, A Translator’s Handbook on the Book of Psalms (UBS Handbook Series; New York: United Bible Societies, 1991), 82.
[3] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (ed. Frank E. Gaebelein; vol. 5; Grand Rapids, MI: Zondervan Publishing House, 1991), 5113.
[4] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Ps 8:5.
[5] H. D. M. Spence-Jones, ed., Psalms (vol. 1; The Pulpit Commentary; London; New York: Funk & Wagnalls Company, 1909), 49.
[6] VanGemeren, 5113.
[7] John Peter Lange et al., A Commentary on the Holy Scriptures: Psalms (Bellingham, WA: Logos Bible Software, 2008), 236.
[8] Spence-Jones, ed., Psalms (vol. 1), 255.
[9] VanGemeren, 5283.
[10] Bratcher, 331.
[11] H. D. M. Spence-Jones, ed., Psalms (vol. 2; The Pulpit Commentary; London; New York: Funk & Wagnalls Company, 1909), 125.
[12] VanGemeren, 5508.
[13] Bratcher, 689.
[14] Lange, 440.
[15] VanGemeren, , 5511.
[16] Lange, 440.
[17] Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (vol. 1; Oak Harbor, WA: Logos Research Systems, Inc., 1997), 371.
[18] James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).
[19] Ibid.
[20] Spence-Jones, ed., Psalms (vol. 2), 127.
[21] W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 4.
[22] Bratcher, 805–806.
[23] Allen P. Ross, “Psalms,” in The Bible Knowledge Commentary: An Exposition of the Scriptures (ed. J. F. Walvoord and R. B. Zuck; vol. 1; Wheaton, IL: Victor Books, 1985), 1860.
[24] Eugene E. Carpenter and Philip W. Comfort, Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained (Nashville, TN: Broadman & Holman Publishers, 2000), 88.
[25] Lange, 525.
[26] Spence-Jones, ed., Psalms (vol. 2), 383.
[27] Ibid.
[28] H. D. M. Spence-Jones, ed., Psalms (vol. 3; The Pulpit Commentary; London; New York: Funk & Wagnalls Company, 1909), 407.
[29] Lange, 674.
