The concept of a celestial hierarchy among angels—including Archangels, Seraphim, and Cherubim—has been developed through biblical interpretation and church tradition. The King James Version (KJV) presents multiple angelic beings with differing functions, names, and titles. Some passages suggest a structured hierarchy, while others emphasize the oneness of angelic service to God. This study presents scriptures for and against a hierarchy of angels, followed by denominational summaries.
I. Scriptures For a Hierarchy of Angels (KJV)
1. Isaiah 6:2 (KJV)
“Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.”
Interpretation: Seraphim are seen as high-ranking beings attending the throne of God.
Theological View: This implies a specific rank or class of angelic beings with a unique function in worship and divine presence.
2. Ezekiel 10:1 (KJV)
“Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne.”
Interpretation: Cherubim are closely associated with the throne of God, signifying authority and power.
Theological View: Their placement near God’s throne denotes a higher position in the angelic order.
3. 1 Thessalonians 4:16 (KJV)
“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God…”
Interpretation: Reference to “the archangel” suggests a chief angelic being.
Theological View: The singular “archangel” implies a leadership role, establishing a top rank in angelic order.
4. Daniel 10:13 (KJV)
“But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me…”
Interpretation: Michael is named as a “chief prince” with authority in spiritual warfare.
Theological View: Indicates a structured angelic army with Michael as a commander or high-ranking figure.
5. Revelation 12:7 (KJV)
“And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels.”
Interpretation: Michael leads a group of angels in combat.
Theological View: Affirms Michael’s leadership and military authority in the celestial hierarchy.
6. Genesis 3:24 (KJV)
“So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword…”
Interpretation: Cherubim guard Eden, acting under divine authority.
Theological View: Implies a guardian role distinct from other angelic beings, supporting differentiated ranks.
7. Psalm 80:1 (KJV)
“…O thou that dwellest between the cherubims, shine forth.”
Interpretation: God is portrayed as enthroned above cherubim.
Theological View: Suggests cherubim occupy a unique place in proximity to God, highlighting their superior status.
8. Jude 1:9 (KJV)
“Yet Michael the archangel, when contending with the devil… durst not bring against him a railing accusation…”
Interpretation: Michael, titled “archangel,” engages directly with Satan.
Theological View: Points to an authoritative office of archangel with judicial and combat responsibilities.
II. Scriptures Against a Strict Hierarchy of Angels (KJV)
1. Hebrews 1:14 (KJV)
“Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”
Interpretation: All angels are described collectively as servants.
Theological View: Minimizes distinctions, emphasizing a unified role of service to believers.
2. Colossians 2:18 (KJV)
“Let no man beguile you… intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.”
Interpretation: Warns against angel worship and speculation.
Theological View: Challenges hierarchical obsession; implies such doctrine may lead to false humility or error.
3. Revelation 19:10 (KJV)
“…I fell at his feet to worship him. And he said unto me, See thou do it not… for I am thy fellowservant…”
Interpretation: Angel rebukes John for trying to worship him, calling himself a “fellowservant.”
Theological View: Diminishes any exalted view of certain angels over others.
4. Matthew 22:30 (KJV)
“For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.”
Interpretation: Angels are presented collectively in a state of uniform function.
Theological View: Supports the idea of equality among angelic beings.
5. Romans 8:38 (KJV)
“For I am persuaded, that neither death, nor life, nor angels, nor principalities… shall be able to separate us from the love of God…”
Interpretation: Angels and principalities are grouped as powers—not ranks.
Theological View: Suggests angels are not presented in a ranked structure with power over salvation or the believer.
6. Galatians 1:8 (KJV)
“But though we, or an angel from heaven, preach any other gospel… let him be accursed.”
Interpretation: Angels are capable of error or deception.
Theological View: Undermines exalted hierarchical authority and fallibility in spiritual matters.
7. Job 4:18 (KJV)
“Behold, he put no trust in his servants; and his angels he charged with folly.”
Interpretation: Angels can be rebuked and are not infallible.
Theological View: Suggests that even high-ranking angels are subject to correction, undermining rigid hierarchy.
8. Luke 20:36 (KJV)
“Neither can they die any more: for they are equal unto the angels…”
Interpretation: Refers to resurrected saints being equal to angels.
Theological View: Indicates uniformity and equality among angels, not stratification.
Debates Around Hebrew, Greek, English, and Christian Translations
Doctrine Focus: The Hierarchy of Angels (Archangels, Seraphim, Cherubim)
Using KJV Scriptures – with Language-Based and Theological Evaluation
I. The Hebrew Textual Tradition: Debates and Interpretations
1. Seraphim – שָׂרָף (śārāph)
Primary Scripture:
Isaiah 6:2 (KJV) – “Above it stood the seraphims…”
- Hebrew Word: שָׂרָפִים seraphim (plural of saraph, “burning ones”)
- Meaning Debate: In Hebrew, seraph is used elsewhere for fiery serpents (Numbers 21:6), which causes theological tension—are these majestic worshipping beings or dangerous messengers of judgment?
- Theological Views: Some argue “seraphim” denotes beings consumed with God’s holiness (symbolic fire). Others stress that this is poetic imagery, not a rank.
- Translation Problem: The term is transliterated, not translated. “Seraphim” remains undefined in English, which can obscure the Hebrew imagery and intensity.
2. Cherubim – כְּרוּבִים (keruvim)
Primary Scripture:
Genesis 3:24 (KJV) – “…he placed at the east of the garden of Eden Cherubims…”
- Hebrew Word: כְּרוּבִים (keruvim, plural of keruv)
- Meaning Debate: The root of keruv is debated—some scholars connect it to Akkadian karabu, meaning “to bless” or “to intercede,” while others point to guardianship.
- Theological Views: Cherubim are interpreted as guardians of God’s presence, not merely messengers. Their unique iconography (Ezekiel 1) also suggests symbolic function, not just rank.
- Translation Concern: Like seraphim, the KJV retains “cherubims” (a double plural) instead of translating the function, possibly leading to theological confusion.
II. The Greek Septuagint (LXX) and New Testament: Accuracy and Issues
1. Seraphim – σεραφείμ (serapheím)
- Greek Usage: In Isaiah 6 (LXX), serapheím is transliterated from Hebrew. No attempt is made to translate the meaning (“burning ones”).
- Theological Issue: The Greek fails to convey the Hebrew’s fiery connotation or symbolic holiness, weakening the theological imagery.
2. Cherubim – Χερουβείμ (cheroubeím)
- Greek Usage: Like “seraphim,” “cherubim” is also transliterated in the LXX and NT references (Hebrews 9:5).
- Scripture Reference:
Hebrews 9:5 (KJV) – “And over it the cherubims of glory shadowing the mercyseat…” - Theological Problem: Greek readers unfamiliar with Hebrew tradition may interpret cherubim as simply angelic figures, detaching them from their temple or guardianship role.
3. Archangel – ἀρχάγγελος (archangelos)
Scripture:
1 Thessalonians 4:16 (KJV) – “…with the voice of the archangel…”
- Greek Word: ἀρχάγγελος (archangelos), from archē (“chief”) + angelos (“messenger”)
- Theological Strength: This Greek term clearly defines rank, unlike Hebrew which doesn’t use an equivalent term.
- Debate: The term only appears twice in the NT (1 Thess. 4:16; Jude 1:9), causing debate over whether this is a literal rank or symbolic leadership (some say only Michael is called “archangel,” not a class).
- Translation Accuracy: Greek is precise in this case, but limited due to lack of wider scriptural usage.
III. English Translations and KJV Considerations
King James Version (KJV)
- Strengths: Maintains fidelity to original languages by retaining transliterations (Seraphim, Cherubim, Archangel) and not forcing interpretive translations.
- Limitations:
- Introduces non-standard pluralizations (“cherubims” and “seraphims”) instead of the correct Hebrew plurals (cherubim, seraphim are already plural).
- Lacks linguistic explanation, potentially obscuring meaning to non-Hebrew/Greek readers.
Example of KJV Translational Tension:
Ezekiel 10:20 (KJV) – “This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.”
- The verse references complex multi-faced creatures, translated as “cherubims,” yet they differ from earlier depictions (e.g., Genesis 3).
- Theological Debate: Some argue Ezekiel’s “cherubim” are symbolic visions, not literal angelic ranks, which is hard to discern in KJV due to lack of clarification.
IV. Christian Interpretive Tradition Across Languages
Patristic Period (Latin Tradition)
- Latin Vulgate: Transliterated seraphim, cherubim, and used archangelus.
- Hierarchy Doctrine Origin: Based in part on Pseudo-Dionysius the Areopagite (5th–6th century), who structured a nine-rank hierarchy using Greek and Latin terms drawn from scattered scriptural references.
- Latin/Greek linguistic blending created a theological framework not explicitly defined in Hebrew texts.
Medieval Theology:
- Aquinas’ Summa Theologiae formalized angelic roles and ranks. He relied heavily on Greek archangelos and Latin texts rather than Hebrew semantics.
- Result: A hierarchical structure largely absent in original Hebrew narrative was imposed via Greek and Latin synthesis.
V. Translation Accuracy of Greek Compared to Hebrew
| Aspect | Hebrew Text | Greek LXX/NT | KJV English |
|---|---|---|---|
| Seraphim | Fiery, holy beings; rare word | Transliterated; lacks fire imagery | Transliterated; unclear to reader |
| Cherubim | Guardians of Eden and the Ark; complex creatures | Transliterated; function unclear | Pluralized oddly (“cherubims”); function not clarified |
| Archangel | Not present in OT | Defined Greek term for chief angel | Translated literally; precise but rare in usage |
Theological Accuracy of Greek:
- In cases like archangel, Greek translation is accurate and helpful.
- In other cases like seraphim/cherubim, Greek preserves form but loses semantic richness.
- Greek abstracted the Hebrew roles, which shaped later theology but may have diverged from original Hebrew meaning and function.
Summary: Linguistic and Theological Interplay
- Hebrew texts present seraphim and cherubim with symbolic, vivid imagery focused on function and proximity to God, not defined ranks.
- Greek translations (LXX and NT) transliterated these terms, preserving sound but losing meaning, which weakened their theological weight.
- Archangel (Greek) is clearer and more structured, but not supported by Hebrew texts, suggesting it developed later in theological reflection.
- The KJV faithfully retained the original terms but introduced translation oddities (e.g., double plurals) and lacks linguistic commentary.
- Christian theology, especially post-patristic, built complex hierarchies more on Greek and Latin interpretations than original Hebrew revelation.
- Ultimately, debates over angelic hierarchy reflect both linguistic limitations and theological extrapolations that diverge across traditions, with the KJV offering clarity in some areas and ambiguity in others.
Table: Angelic Terminology Across Hebrew, Greek, Latin, and English (KJV)
| Angel Type | Hebrew Term & Meaning | Greek Term (LXX/NT) | Latin Term (Vulgate) | KJV English Rendering | Translation Issues / Theological Notes |
|---|---|---|---|---|---|
| Seraphim | שָׂרָפִים (śārāphîm) – “Burning ones” | σεραφείμ (serapheím) – Transliterated | seraphim – Transliterated | Seraphims | Hebrew suggests fiery, holy beings. Greek/Latin preserve sound but not fire imagery. KJV adds plural “s” to already plural word. |
| Cherubim | כְּרוּבִים (keruvîm) – Guardians / throne bearers | χερουβείμ (cheroubeím) – Transliterated | cherubim – Transliterated | Cherubims | Hebrew emphasizes guardian role. Greek/Latin transliterate; KJV incorrectly adds “s” to a plural form. |
| Archangel | No direct Hebrew equivalent | ἀρχάγγελος (archangelos) – Chief messenger | archangelus | Archangel | Appears only twice in NT (1 Thess. 4:16; Jude 1:9). No OT Hebrew term. Greek is accurate and precise. |
| Angels (General) | מַלְאָךְ (mal’akh) – Messenger | ἄγγελος (angelos) – Messenger | angelus – Messenger | Angel(s) | Translation is consistent across all traditions. Meaning preserved well in KJV. |
| Living Creatures (Linked to Cherubim in Ezekiel) | חַיּוֹת (chayyot) – Living beings | ζῷα (zōa) – Living beings | animalia – Living creatures | Living Creatures | Ezekiel 1 and 10 link these to cherubim; KJV distinguishes but does not clarify the connection. |
| Host / Army of Heaven | צָבָא (tsābā’) – Army, host | στρατιά (stratiá) – Army | exercitus – Army | Host | Often used to describe angelic armies (e.g., “Lord of Hosts”); theological emphasis on God’s rule. |
| Sons of God (possibly angels) | בְּנֵי הָאֱלֹהִים (benê ha’elohim) – Sons of God | υἱοὶ τοῦ θεοῦ (huioi tou theou) | filii Dei – Sons of God | Sons of God | Genesis 6 and Job 1–2; debated if it refers to angels or human rulers. Theological implications on angelic nature and origin. |
| Holy Ones | קְדֹשִׁים (qedoshîm) – Holy ones | ἅγιοι (hagioi) – Saints or holy ones | sancti – Saints | Saints / Holy Ones | In some contexts refers to angels (esp. OT); KJV sometimes interprets as saints. Semantic overlap with human holiness. |
Denominational Views
1. Roman Catholic Church
The Roman Catholic Church holds a well-defined angelic hierarchy consisting of nine choirs: Seraphim, Cherubim, Thrones; Dominions, Virtues, Powers; Principalities, Archangels, and Angels. This teaching comes from both Scripture and sacred tradition, particularly influenced by the writings of Pseudo-Dionysius and later Thomas Aquinas. The Church sees this order as reflective of divine governance and function.
For: Isaiah 6:2 (KJV) “Above it stood the seraphims: each one had six wings…”
Hebrew: שָׂרָף (śārāph) – meaning “burning one” or “fiery being.” Interpreted as a class of angels closest to God, consumed with His holiness.
Against: Colossians 2:18 (KJV) “Let no man beguile you…worshipping of angels…”
Greek: ἐθελοθρησκίᾳ (ethelothrēskia) – meaning “self-willed religion,” often referencing the dangers of excessive or unauthorized veneration of angels.
2. Eastern Orthodox Church
The Eastern Orthodox Church accepts the same nine-tiered angelic hierarchy but approaches it more mystically. Angels are seen not just as beings with roles but as reflections of divine order and participation in God’s energies. Worship is directed only to God, but angels are venerated for their service.
For: Ezekiel 10:1 (KJV) “…the cherubims were under them…”
Hebrew: כְּרוּב (kerûb) – “guardian” or “one who covers,” representing God’s throne protectors in liturgy and theology.
Against: Revelation 22:9 (KJV) “…See thou do it not: for I am thy fellowservant…”
Greek: σύνδουλος (syndoulos) – “fellowservant,” pointing to shared servanthood and rejecting angel worship.
3. Evangelical
Evangelicals believe angels exist and serve God’s purposes but reject any developed angelic hierarchy not explicitly found in Scripture. They accept Michael as an archangel and acknowledge cherubim and seraphim, but they avoid speculative structures.
For: Jude 1:9 (KJV) “Yet Michael the archangel…”
Greek: ἀρχάγγελος (archangelos) – “chief angel,” indicating leadership but not a structured hierarchy.
Against: Hebrews 1:14 (KJV) “Are they not all ministering spirits…”
Greek: λειτουργικὰ πνεύματα (leitourgika pneumata) – “ministering spirits,” emphasizing uniformity in purpose.
4. Protestant (General)
General Protestant thought—especially among Reformed traditions—views angels as real, created beings with roles. While cherubim and seraphim are accepted as scriptural, Protestants typically reject non-biblical hierarchies and stress sola scriptura.
For: Daniel 10:13 (KJV) “Michael, one of the chief princes…”
Hebrew: שַׂרִים (śārîm) – “princes,” supporting some form of celestial leadership.
Against: 1 Corinthians 6:3 (KJV) “Know ye not that we shall judge angels?”
Greek: κρινοῦμεν (krinoumen) – suggesting that redeemed humans will have authority over angels, downplaying their hierarchy.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
Baptists hold a literal but cautious view of angelic beings. They affirm the reality of seraphim, cherubim, and Michael the archangel, but reject any hierarchical system beyond Scripture. Angels are viewed as ministers, not objects of speculation.
For: Genesis 3:24 (KJV) “…placed at the east of the garden of Eden Cherubims…”
Hebrew: כְּרוּבִים (keruvim) – heavenly beings associated with guarding divine holiness.
Against: Revelation 19:10 (KJV) “…I am thy fellowservant…”
Greek: σύνδουλος (syndoulos) – equal servant status with humans, discouraging exaltation.
6. Methodist (United Methodist, AME, etc.)
Methodists accept angels and spiritual beings and affirm their role in Scripture. While cherubim, seraphim, and archangels are recognized, Methodists avoid rigid hierarchies and instead focus on the purpose and worship of God alone.
For: 1 Thessalonians 4:16 (KJV) “…the voice of the archangel…”
Greek: ἀρχάγγελος (archangelos) – chief messenger, used in eschatological context.
Against: Colossians 2:18 (KJV) “…worshipping of angels…”
Greek: ἀγγέλων (angelōn) – warning against angel-focused religious practice.
7. Lutheran (Missouri Synod, ELCA, etc.)
Lutherans accept the reality of angels and affirm Michael as an archangel and other named beings like cherubim. However, they resist speculation on ranks and focus on scriptural witness and the centrality of Christ.
For: Psalm 99:1 (KJV) “…he sitteth between the cherubims…”
Hebrew: כְּרוּבִים (keruvim) – understood as symbols of God’s divine presence.
Against: Romans 8:38 (KJV) “…nor angels, nor principalities…”
Greek: ἀρχαί (archai) – used to describe spiritual forces but still subject to Christ’s love and sovereignty.
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals embrace the reality of angelic hierarchy primarily within the context of spiritual warfare. Michael is a warrior angel, and angelic activity is seen as very present and active in spiritual life.
For: Revelation 12:7 (KJV) “And there was war in heaven: Michael and his angels fought…”
Greek: πόλεμος (polemos) – war, symbolizing cosmic conflict involving hierarchical leadership.
Against: Galatians 1:8 (KJV) “But though we, or an angel from heaven, preach any other gospel…”
Greek: ἄγγελος (angelos) – warning that angels must remain in line with divine truth, not exalted above it.
9. Jehovah’s Witnesses
Jehovah’s Witnesses teach that Michael the Archangel is the pre-human form of Jesus. They reject the idea of multiple classes of angels like cherubim and seraphim as separate beings and reject traditional angelic hierarchies.
For: Daniel 10:13 (KJV) “Michael, one of the chief princes…”
Hebrew: שַׂרִים (śārîm) – used to argue Michael is supreme among angels, supporting their Christology.
Against: Hebrews 1:5 (KJV) “For unto which of the angels said he at any time, Thou art my Son…”
Greek: υἱός (huios) – son, marking the difference between Jesus and all angelic beings.
10. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)
Mormons teach that angels can be exalted humans or pre-mortal spirits. Michael is identified as Adam, and angels like Gabriel are seen as historical persons. The angelic hierarchy is seen through the lens of restorationist theology and LDS scripture.
For: Genesis 3:24 (KJV) “…Cherubims, and a flaming sword…”
Interpreted as divine messengers and guardians with significant roles.
Against: Hebrews 1:6 (KJV) “…let all the angels of God worship him.”
Used to affirm that Jesus (as Jehovah) is greater than any angel, even if he appears in angelic form.
11. Seventh-day Adventist
Seventh-day Adventists believe in angelic beings and spiritual warfare. Michael the Archangel is interpreted as one of Christ’s titles (not a created angel). They recognize cherubim and seraphim but reject traditional angelic ranks not found in Scripture.
For: Revelation 12:7 (KJV) “Michael and his angels fought against the dragon…”
Seen as a pre-incarnate appearance of Christ leading heavenly forces.
Against: Hebrews 1:6 (KJV) “…let all the angels of God worship him.”
Distinguishes Christ from angels, affirming His divine status.
Summary
Across Christian denominations, belief in angels is nearly universal, but interpretations of their hierarchy differ:
- Roman Catholic and Eastern Orthodox traditions uphold a detailed nine-tier system.
- Evangelical, Baptist, Methodist, and Lutheran traditions tend to reject structured hierarchies, focusing on Scripture alone.
- Pentecostals embrace spiritual warfare and angelic leadership like Michael’s.
- Jehovah’s Witnesses reinterpret Michael as Jesus and deny other angelic distinctions.
- Mormons redefine angels as human spirits and link Michael to Adam.
- Seventh-day Adventists interpret Michael as a name for Christ and resist hierarchical systems.
The key theological divide is whether angelic distinctions are descriptive (naming functions) or prescriptive (establishing authority structures). Hebrew words like śārāph and kerûb, and Greek terms like archangelos and angelos, are central to these interpretations.
1. Summary of Hebrew and Greek Word Meanings Across Denominations
Here is a breakdown of important Hebrew and Greek words used in Scripture related to angels and their roles, with interpretations for various denominations.
| Word | Language | Meaning | Usage in Scripture | Theological Significance |
|---|---|---|---|---|
| śārāph | Hebrew | “Burning one” or “fiery being” | Isaiah 6:2, Exodus 24:17 | Representing the fiery, close presence of God, especially among Seraphim, indicating holiness. |
| kerûb | Hebrew | “Guardian” or “one who covers” | Genesis 3:24, Ezekiel 10:1 | Cherubim are portrayed as protectors of the holiness of God, guarding the garden and throne. |
| śārîm | Hebrew | “Princes” or “chief rulers” | Daniel 10:13 | Used in reference to angelic beings of authority, suggesting leadership within a hierarchy. |
| archangelos | Greek | “Chief angel” or “highest angel” | Jude 1:9, 1 Thessalonians 4:16 | Refers specifically to Michael, the highest ranking angel; seen in some traditions as leader. |
| angelos | Greek | “Messenger” or “angel” | Matthew 1:20, Revelation 22:9 | Used to describe all angels; emphasizes their role as messengers of God’s will. |
| ethelothrēskia | Greek | “Self-willed religion” | Colossians 2:18 | Refers to worshipping angels, often used to criticize angel veneration outside of God’s will. |
| leitourgika pneumata | Greek | “Ministering spirits” | Hebrews 1:14 | Emphasizes the service role of angels, supporting the idea of their functional, not hierarchical, role. |
Summary of Word Meanings Across Denominations
- śārāph (fiery being) and kerûb (guardian) are key Hebrew words, especially in describing Seraphim and Cherubim, the two main angelic orders in both Roman Catholic and Eastern Orthodox traditions, reflecting their focus on holiness and protection of God’s presence. These are less emphasized in Evangelical and Baptist traditions, where angels are more seen in functional roles.
- The archangelos (chief angel) word is significant in Pentecostal and Jehovah’s Witnesses views, particularly in reference to Michael the Archangel, who is often seen as central to spiritual warfare. Evangelical and Lutheran interpretations also recognize Michael as a leading angel, but without elevating him into a hierarchical system.
- Angeloi (messenger) is a fundamental term used across all denominations to emphasize that angels are sent to deliver God’s messages. Seventh-day Adventists and Mormons both emphasize this role in the context of broader cosmological views.
- Ethelothrēskia and leitourgika pneumata are more specific to traditions rejecting excessive focus on angels, like Evangelical, Baptist, and Protestant groups, warning against elevating angels beyond their scriptural function.
The overall interpretation across denominations differs primarily based on how hierarchical angelic beings are seen—whether as a divinely ordained structure or simply functional beings fulfilling specific roles in God’s plan.
Conclusion
The study of the Hierarchy of Angels (Archangels, Seraphim, Cherubim) reveals significant variation in beliefs across different Christian denominations. Some groups, like the Roman Catholic and Eastern Orthodox Churches, accept a structured hierarchy of angels, emphasizing a celestial order with distinct roles and functions. In contrast, denominations such as Evangelical, Baptist, and Protestant traditions reject a formalized hierarchy and focus on the functional roles of angels as messengers and servants of God. Other groups, like the Jehovah’s Witnesses and Mormonism (LDS), interpret angelic beings with unique views, such as Michael being the pre-human Jesus or Adam.
Scripture plays a crucial role in shaping these views, with verses like Jude 1:9 and Daniel 10:13 being pivotal in supporting various interpretations. However, these scriptures are often understood differently depending on the theological framework of each tradition. Furthermore, the Hebrew and Greek words used in Scripture—such as śārāph (fiery being) and archangelos (chief angel)—carry nuanced meanings that shape each denomination’s understanding of angelic hierarchy.
The diversity in these beliefs underscores the complexity of angelology in Christian theology, with each denomination bringing its own historical, cultural, and theological influences to bear on its interpretation of angels and their roles in God’s plan.
Table 1: Denominations’ View of Angelic Hierarchy
| Denomination | View | Interpretation | Scripture Basis & Reference |
|---|---|---|---|
| Roman Catholic | Accepts a hierarchical system of angels, with nine choirs including Seraphim, Cherubim, etc. | Angels are messengers, worshipers, and servants of God, each with specific duties within the heavenly hierarchy. | Isaiah 6:2 (KJV) “Above it stood the seraphims…” |
| Eastern Orthodox | Similar to Roman Catholicism, a hierarchical system with nine choirs. | Emphasizes the divine order and the veneration of angels, focusing on their role in worship and guarding God’s presence. | Ezekiel 10:1 (KJV) “Then I looked, and, behold, in the firmament…” |
| Evangelical | Rejects a rigid hierarchy; angels are seen as functional beings. | Angels have specific roles but no formal hierarchy; they are messengers and servants, not objects of worship. | Jude 1:9 (KJV) “Yet Michael the archangel…” |
| Protestant (General) | No formal hierarchy; angels are God’s servants. | Emphasis is placed on angels as messengers and servants, without a structured order. | 1 Thessalonians 4:16 (KJV) “For the Lord himself…” |
| Baptist | Rejects hierarchy; angels are messengers of God. | Angels serve God’s purpose but are not to be venerated. They are seen as agents in God’s divine plan. | Genesis 3:24 (KJV) “So he drove out the man…” |
| Methodist | No strict hierarchy; angels are ministers of God. | Focus on angels’ role in guiding and protecting God’s people, with no emphasis on a specific angelic rank. | Psalm 99:1 (KJV) “The Lord reigneth; let the people tremble…” |
| Lutheran | Rejects hierarchical structure but acknowledges angels as God’s servants. | Angels are part of God’s creation and serve as protectors and messengers. They are not objects of worship. | Daniel 10:13 (KJV) “But the prince of the kingdom of Persia…” |
| Pentecostal | Acknowledge angels, especially Michael, as warriors. | Emphasis on spiritual warfare and the role of Michael the Archangel as a leader in battle against evil forces. | Revelation 12:7 (KJV) “And there was war in heaven…” |
| Jehovah’s Witnesses | Michael is the pre-human form of Jesus; no formal angelic hierarchy. | Michael is seen as the only archangel, a title for Jesus Christ, and angels are functional beings. | Daniel 10:13 (KJV) “But the prince of the kingdom of Persia…” |
| Mormonism (LDS) | Michael is Adam; angels are exalted humans. | Angels are exalted beings, with Michael identified as Adam, and other angels having earthly and spiritual significance. | Genesis 3:24 (KJV) “So he drove out the man…” |
| Seventh-day Adventist | Michael is Christ; no elaborate hierarchy. | Michael is seen as Christ leading God’s angels, with no formalized hierarchy beyond this understanding. | Revelation 12:7 (KJV) “And there was war in heaven…” |
Table 2: Denominations’ Arguments Against Angelic Hierarchy
| Denomination | Argument Against Hierarchy | Interpretation | Scripture Basis & Reference |
|---|---|---|---|
| Roman Catholic | Some believe in the dangers of angel worship and elevate Michael above others. | Hierarchical angelology can lead to misdirected worship; focus should be on God alone. | Colossians 2:18 (KJV) “Let no man beguile you of your reward…” |
| Eastern Orthodox | Rejects overemphasis on hierarchy leading to angel veneration. | Excessive focus on angelic ranks can distract from worship of God; angels are servants of the Lord. | Revelation 22:9 (KJV) “Then saith he unto me, See thou do it not…” |
| Evangelical | Belief in hierarchy goes beyond biblical teachings, focusing too much on angels. | Hierarchical structures of angels are not supported by clear biblical evidence; angels’ roles should be understood as functional, not hierarchical. | Hebrews 1:14 (KJV) “Are they not all ministering spirits…” |
| Protestant (General) | Rejects a structured hierarchy, seeing all angels as equal in their service to God. | No clear biblical foundation for a strict angelic hierarchy; angels are messengers and servants without rank. | 1 Corinthians 6:3 (KJV) “Know ye not that we shall judge angels?” |
| Baptist | Rejects elevating angels above their functional roles. | Angels are to be seen as God’s servants, not as beings to be venerated or worshiped. | Revelation 19:10 (KJV) “And I fell at his feet to worship him…” |
| Methodist | Emphasis on the angels’ role as ministers, not as beings of a hierarchical structure. | Angels are ministers who serve God’s will without hierarchical ranks or titles. | Colossians 2:18 (KJV) “Let no man beguile you of your reward…” |
| Lutheran | Views angels as serving God’s purpose, but not as part of a hierarchical system. | Angels are part of God’s creation and serve as protectors and messengers, without being objects of veneration or part of a ranked hierarchy. | Hebrews 1:6 (KJV) “And let all the angels of God worship him.” |
| Pentecostal | Emphasizes the role of angels in spiritual warfare, but not as part of a hierarchy. | Focus on Michael as a warrior angel, but no formal hierarchy among other angels is acknowledged. | Jude 1:9 (KJV) “Yet Michael the archangel…” |
| Jehovah’s Witnesses | Rejects hierarchical angelology, focusing only on Michael. | Michael is the pre-human form of Jesus Christ; no distinction among angelic ranks is made. | Hebrews 1:5 (KJV) “For unto which of the angels said he at any time…” |
| Mormonism (LDS) | Rejects hierarchy as unnecessary and focuses on angels’ earthly roles. | Believes in a fluid understanding of angels, with many as exalted humans, removing the need for strict hierarchical classification. | Hebrews 1:6 (KJV) “And let all the angels of God worship him.” |
| Seventh-day Adventist | Focuses on Michael as Christ, without assigning a formal hierarchy. | Michael is Christ, and the focus should be on His work and role, not on an angelic hierarchy. | Daniel 12:1 (KJV) “And at that time shall Michael stand up…” |
Summary
Across the different Christian denominations, there is a diversity of thought regarding the hierarchy of angels. Some denominations, like Roman Catholicism and Eastern Orthodoxy, emphasize a structured angelic hierarchy, while others, like Evangelical, Baptist, and Protestant, reject such a structure and focus more on the functional roles of angels. The arguments for and against a hierarchical view often hinge on concerns about angel worship, the proper understanding of angels as messengers, and the scriptural basis for hierarchical roles.
The key theological issue remains the role of angels as servants of God, with many denominations warning against the dangers of elevating angels beyond their intended purpose. The understanding of key Hebrew and Greek terms, such as śārāph, kerûb, and archangelos, plays a central role in shaping these views, reflecting both biblical language and doctrinal interpretations.
Each denomination brings a unique perspective to the discussion, influenced by its theological traditions, historical context, and scriptural interpretations. Despite differences, all traditions agree on the essential role of angels in God’s plan, though their hierarchical significance remains a point of divergence.