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Angels in Eschatology and the End Times

Angels, whose name means "messenger" in both Hebrew and Greek, are spiritual beings who serve God's purposes, often acting as agents in the execution of divine will [1, 5]. While the term "angel" can refer to human messengers, prophets, priests, or even impersonal agents like pestilence or wind, its primary application in Scripture is to these heavenly intelligences [1]. In eschatological contexts, angels play significant roles in the unfolding of God's plan for the end times.

One prominent role of angels in the end times is their involvement in judgment and separation. Jesus himself states that "in the end of the world. The angels will come and separate the wicked from among the righteous" (Matthew 13:49) [3]. This indicates a direct participation of angels in the final discernment and division of humanity. The book of Revelation further illustrates angels as instruments of divine wrath. For instance, seven angels are depicted as having "the seven last plagues: for by them is fulfilled the wrath of God" (Revelation 15:1, Geneva 1599) [2]. Another translation similarly notes these seven angels as having "the seven last plagues, for in them God’s wrath is finished" [4]. These passages portray angels as active participants in bringing about God's final judgments upon the earth.

Angels also serve as heralds and communicators of divine messages concerning the end. In Revelation, three angels are seen flying through the sky, carrying messages from God [15]. The first of these proclaims "the eternal Good News," which includes the message that God will sit as judge, serving as a "last-chance summons to repentance" as the end approaches [15]. This highlights their function in warning humanity and calling for a response before the final judgment.

Specific angels are identified in Scripture and are associated with significant events, including those related to the end times. Gabriel, whose name means "man of God," is one such angel, known for appearing to Daniel and later to Zacharias and Mary [6, 8, 10]. Michael is another named angel, identified as an archangel and described as "one of the mightiest of the angels" [9]. Michael is mentioned in Daniel as playing a role in the protection of Israel and in Revelation as leading the heavenly armies against Satan [6, 9]. While the specific details of Michael's eschatological involvement are sometimes drawn from Jewish tradition, his biblical appearances underscore his importance in spiritual warfare and the unfolding of God's plan [9].

Beyond their roles in judgment and proclamation, angels are generally understood to assist and encourage human beings [14]. This supportive role extends to the broader narrative of God's interaction with humanity, even amidst the severity of end-time events. The concept of an "angel of the Lord" or "angel of God" can sometimes refer to a manifestation of God himself, indicating the profound connection between angelic activity and divine presence [5, 11]. For example, the angel in Exodus 23:21 is described as having God's "name in him," and is sometimes identified as Jehovah or Elohim [11]. This suggests that angelic actions in the end times are not merely independent operations but are intimately tied to the direct will and presence of God.

Jewish tradition also recognizes the role of angels in eschatology. Abraham Ibn Ezra, a rationalist Jewish commentator, interprets "hosts" in Isaiah 6:3 as referring to angels that are above [12]. He also notes that God sends an angel "to help you" in Exodus 33:2 [13]. This perspective aligns with the broader understanding of angels as divine agents who assist in God's plan, which would naturally extend to the culmination of history. The fear associated with visions of angels, as seen in Judges 13:21-22, suggests a recognition of their power and significance in divine encounters [7]. The consistent portrayal of angels as divine messengers and agents throughout biblical and traditional texts underscores their integral role in the eschatological narrative, from warning and judgment to assistance and the final separation of the righteous from the wicked.

Sources

  1. 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”
  2. Revelation of John “Revelation of John 15:1 (Geneva1599) — And I sawe another signe in heauen, great and marueilous, seuen Angels, hauing the seuen last plagues: for by them is fulfilled the wrath of God.”
  3. Matthew “So will it be in the end of the world. The angels will come and separate the wicked from among the righteous, -- Matthew 13:49”
  4. Revelation “I saw another great and marvelous sign in the sky: seven angels having the seven last plagues, for in them God’s wrath is finished. -- Revelation 15:1”
  5. 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”
  6. Luke (Protestant academic) “Tyndale House on Luke 1:19: 1:19 I am Gabriel! Two angels are named in Scripture: Gabriel (Dan 8:16; 9:21) and Michael (Dan 10:13; 12:1; Jude 1:9; Rev 12:7).”
  7. Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 10:19: peace be unto thee--God is favorable to thee and to thy people Israel. See Jdg 13:21-22, as to the fear of some evil resulting from a vision of angels.”
  8. Luke (Baptist/Reformed) “John Gill on Luke 1:19: And the angel answering, said unto him, I am Gabriel,.... The name of an angel well known to Zacharias from Daniel's prophecies, Dan 8:16 and is the first time we read of the name of an angel: the Jews say (a), the names of angels came out of Babylon, by the means of the Israelites; and it was there that Daniel became acquainted with this name of Gabriel, and also of Michael. Frequent mention is made of Gabriel in the Jewish writings (b): were there a particular angel appointed over conception, as the Jews say (c) there is, one would be ready to think it should be Gabri”
  9. Jude (Protestant academic) “Tyndale House on Jude 1:9: 1:9 Michael, one of the mightiest of the angels: In Jewish tradition, “archangel” was the highest rank of angel (see also 1 Thes 4:16). Michael is mentioned several other times in Scripture (Dan 10:13, 21; 12:1; Rev 12:7); the story about him fighting with the devil about Moses’ body is not in the Old Testament but is preserved in Jewish tradition (see Assumption of Moses).”
  10. Daniel (Protestant academic) “Tyndale House on Daniel 8:15: 8:15-16 The name Gabriel means “man of God”; he appeared like a man to Daniel (see also 9:21; Luke 1:19, 26).”
  11. Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 23:21: my name is in him--This angel is frequently called Jehovah and Elohim, that is, God.”
  12. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 6:3: Hosts . Angels that are above.”
  13. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 33:2: AND I WILL SEND AN ANGEL BEFORE THEE. To help you.”
  14. Luke (Protestant academic) “Tyndale House on Luke 22:43: 22:43 an angel from heaven: Angels often help and encourage human beings (see Heb 1:14; cp. 1 Kgs 19:5-8; Ps 91:11-12; Dan 3:28; 10:16-19).”
  15. Revelation (Protestant academic) “Tyndale House on Revelation 14:6: 14:6-13 Three angels are flying through the sky with messages from God. 14:6-7 The first angel proclaims the eternal Good News, which includes the message that God will sit as judge—the end is near, so this message provides a last-chance summons to repentance.”
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