Gender of Angels in Scripture and Tradition
Angels are spiritual beings who serve as messengers of God, a role reflected in the Hebrew and Greek meanings of the word "angel" [1, 2]. While angels are consistently depicted as male in biblical narratives and have no gender in the human sense, theological traditions have explored the implications of these portrayals.
Scripture frequently describes angels appearing in human form, specifically as men. For instance, angels who visited Abraham and Lot are referred to as "men" [8]. Similarly, the angels at Jesus' tomb are described as "two men" [6]. This consistent depiction of angels as male figures has led to the understanding that while they are spiritual beings, their manifestations to humanity often take a masculine form [6]. The apostle Paul, in 1 Corinthians 11:10, mentions "angels" in a context related to women's head coverings, which some interpretations connect to the idea of angels observing human conduct [3, 12].
Theological discourse has affirmed that angels do not possess biological sex as humans do. Jesus states that in the resurrection, people "neither marry nor are given in marriage, but are as the angels of God in heaven" [11]. This passage, cited by Augustine, indicates that angels do not engage in procreation or marital relationships, which are tied to human gender and sexuality [11]. Tertullian also references this teaching, noting that angels do not marry because they do not die, thus not needing to perpetuate their kind [5].
Despite their lack of biological gender, some early Christian writers, such as Augustine, addressed the interpretation of Genesis 6:2, which speaks of "sons of God" coming to "daughters of men." Augustine considered whether spiritual beings could "fall in love with the beauty of women" and procreate, ultimately concluding that the "sons of God" in this passage referred to human descendants of Seth, not angels [4].
Scholastic theologians like Aquinas affirmed that angels are purely spiritual intelligences and thus do not have bodies, and consequently, no gender [9]. Reformed theologians like John Calvin emphasized that angels are created beings who serve God's purposes, but he cautioned against speculating on their ranks or numbers beyond what Scripture explicitly states [7, 10]. The consistent biblical portrayal of angels as male figures, therefore, is understood as a representational choice rather than an indication of inherent gender in the human sense.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Angels — By the word "angels" (i.e. "messengers" of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God--whose office is "to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word .--There are many passages in which the expression "angel of God" is certainly used for a manifestation of God himself (Genesis 22:11) with Genesis 22:12 and Exod 3:2 with Exod 3:6 and Exod 3:14 It is to be observed, also, that side by side w”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Angel — A word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government”
- 1 Corinthians “Ideo debet mulier potestatem habere supra caput propter angelos. -- 1 Corinthians 11:10”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 23.--WHETHER WE ARE TO BELIEVE THAT ANGELS, WHO ARE OF A SPIRITUAL SUBSTANCE, FELL IN LOVE WITH THE BEAUTY OF WOMEN, AND SOUGHT THEM IN MARRIAGE, AND THAT FROM THIS CONNECTION GIANTS WERE BORN. (part 3): giants in the earth in those days, and also after that, when the sons of God came in unto the daughters of men." Therefore there were giants both before, "in those days," and "also after that." And the words, "they bare children to them," show plainly enough that before the sons of God fell in this fashion they begat children to ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. LXII.--OUR DESTINED LIKENESS TO THE ANGELS IN THE GLORIOUS LIFE OF THE RESURRECTION.: To this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels."[4] As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes. were "equal unto" men, by eating and drinking, and submitting their feet to the washing of the bath--having clothed themselves in human guise, without i the loss of their own intrinsic nature. If ”
- Luke (Protestant academic) “Tyndale House on Luke 24:4: 24:4 two men suddenly appeared: Angels often appear as young men in Scripture (Gen 18:2; 19:1, 10; Josh 5:13; Judg 13:6-11; Heb 13:2). Dazzling white robes symbolize purity and holiness (Dan 10:5-6; Acts 1:10; Rev 4:4; 19:14).”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: was a Father to angels and men save in respect of his only-begotten Son: that men, especially, who by their iniquity were rendered hateful to God, are sons by gratuitous adoption, because he is a Son by nature. Nor is there anything in the assertion of Servetus, that this depends on the filiation which God had decreed with himself. Here we deal not with figures, as expiation by the blood of beasts was shown to be; but since they could not be the sons of God in reality, unless their adoption was founded in the head, it is against al”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 17. THE HIGHER POWERS ARE MEN; AND CHRIST (part 1): IS THEIR LIGHT ALSO. Another, again, appeals to the text, "Let us make man according to our image and likeness," and maintains that whatever is made according to God's image and likeness is man. To support this, numberless instances are adduced to show that in Scripture "man "and "angel" are used indifferently, and that the same subject is entitled both angel and man. This is true of the three who were entertained by Abraham, and of the two who came to Sodom; in the whole course”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Those Who Will Judge and of Those Who Will Be Judged at the General Judgment, Art. 8: Article: Whether at the coming judgment the angels will be judged? I answer that, The judgment of discussion nowise concerns either the good or the wicked angels, since neither is any evil to be found in the good angels, nor is any good liable to judgment to be found in the wicked angels. But if we speak of the judgment of retribution, we must distinguish a twofold retribution. One corresponds to the angels' personal merits and was made to both from the”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: if there were no value in those promises of auxiliary troops, who on every side encircling and defending us, embolden us to fight more manfully. 8. Those who presume to dogmatize on the ranks and numbers of angels, would do well to consider on what foundation they rest. As to their rank, I admit that Michael is described by David as a mighty Prince, and by Jude as an Archangel. 112 112 Dan 12:1 ; Jude 9 ; 1 Thess. 4:16 ; Dan. 10:13 , 21 ; Luke 1:19 , 26 ; Tobit 3:17 ; 5:5; Mt. 26:53 ; Dan. 7:10 ; 2 Kings 6:17 ; Ps. 34:7 . Paul also”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 17.--WHETHER THE BODIES OF WOMEN SHALL RETAIN THEIR OWN SEX IN THE RESURRECTION. (part 2): enjoined, says, "Ye do err, not knowing the Scriptures nor the power of God."(3) And though it was a fit opportunity for His saying, She about whom you make inquiries shall herself be a man, and not a woman, He said nothing of the kind; but "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven."(4) They shall be equal to the angels in immortality and happiness, not in flesh, nor in resurre”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXII.--ANSWER TO THE FOREGOING ARGUMENTS. (part 2): then, in the masculine sex, under the name of" man" even the" youth" is forbidden to be veiled; so, too, in the feminine, under the name of "woman," even the "virgin" is bidden to be veiled. Equally in each sex let the younger age follow the discipline of the elder; or else let the male "virgins,"[7] too, be veiled, if the female virgins withal are not veiled, because they are not mentioned by name. Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the ange”