It remains now to show that a belief in angels is in precise accord with the fundamental views of God and the world which present themselves in the recorded life and teaching of the Lord Jesus. Were the belief in angels at variance with Christ’s personal religious outlook, we might readily regard it as an excrescence which modern thought might lop off without much detriment; but if it is closely allied to our Lord’s fundamental doctrines, then this will surely confirm the impression arrived at from other evidence, that Jesus sincerely believed in the reality of angels, and would have us derive from the belief the same comfort and support which He did. Where shall we look with more assurance for the first principles of the doctrine of Jesus than to the Lord’s Prayer? There our Saviour taught His disciples to say, ‘Our Father which art in heaven. Hallowed be Thy name.… Thy will be done on earth as it is in heaven.’ Beyond all contradiction, then, it is an axiom of the creed of Jesus that there are beings in heaven who do God’s will. It is generally recognized that Jesus presented to men a conception of God which meets the needs of man’s religious nature, rather than of his reason and intellect. Men of culture and philosophical training may aspire to know God as ‘the One in all,’ ‘the Absolute,’ ‘the First Cause’; and may appeal for support to isolated sayings of the Apostles, but not to sayings of the Master. His sayings owe their eternal permanence to the fact that they appeal to that which is common to all men—the innermost in all men—the heart—the religious nature. To conceive of God as the Absolute, or the First Cause, may satisfy the reason; but before the heart can be satisfied, it must know God as Father, the ‘Father in heaven.’ But the very phrase ‘Father in heaven’ seems to imply that He has sons in heaven. And that this implication is warranted, is irrefragably substantiated by the words which follow: ‘Thy will be done on earth as it is in heaven.’ Surely no one can deny that Christ firmly believed that there are beings in heaven who do God’s will, to say the least, far more perfectly than we do, since their obedience is the model to which we are constantly taught to pray that we may attain. Again, it was the outstanding feature of Judaism to push God aloof from men and the world, whereas Jesus brought God nearer to men, as a Father who takes a minute interest in all that concerns us. But if Jesus thus brought heaven nearer to man, He must, in the very act, have brought the occupants of heaven nearer, and must wish us to believe that they also are deeply interested in our welfare. There is no need that angels should tell God anything that concerns us. He knows already far more than they can tell. Those who object to the doctrine of angels because it interposes a barrier between our prayers and our Father’s love, misunderstand Christ’s teaching. His disclosure of the Fatherliness of God was meant to correct Judaism, in so far as it made angels the bearers of our prayers and the informants to God of our requirements. Those Christians also who approach God through angels contravene in this way Christ’s teaching: and also His example, for in the garden He said to Peter (Matthew 26:53): ‘I could pray the Father, and he would send … angels.’ Christ’s teaching and example both show that it is our duty and privilege to have direct intercourse with God in prayer and fellowship. But this is not to say that there is no room for the ministry of angels. We may still believe that angels are sent on errands of mercy. Indeed, we may well say to those who on this subject are of doubtful mind, as the writer of the Epistle to the Hebrews said: ‘Are they not all ministering spirits, sent forth to do service on behalf of those who shall inherit salvation?’ (Matthew 1:14). There is nothing at all in the Gospel doctrine of angels which is at variance with the religious needs of the most cultured among us. It may present difficulties to reason, as everything which is supernatural does; but the heart of man which loves God must surely rejoice to think that the heavenly Father has also a ‘family in heaven’ as on earth (Ephesians 3:15). It must always find a responsive chord in the nature of men who allow the heart a place in their creed, to be told that there are beings who ‘continually behold the face of our Father,’ who are deeply interested in us (

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Bibliography InformationHastings, James. Entry for 'Angels (2)'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/a/angels-2.html. 1906-1918.