Section Six: What Qualifies as Angelic

Section Six:

What qualifies as angelic. As suggested earlier, an angelic society may exist within which may be found anyone from an archangel down to a simple traveling messenger. It is considered that among the early Hebrews, an acceptance existed of the opportunity for the faithful to fulfill the station of an angel. Thus, mankind filed right, in a manner of speaking, filling the lower vacancies. We have also considered the point that angels, whatever form they may take, are the communicated nature of spiritual godliness.

This section will explore, more particularly, just what qualifies as angelic. Our first case in point concerns how the early Hebrews differentiated humanoid angels from men. From the following verses in the book of Judges, we gather that the early tribes were addressed by an angel.

What we see in this scripture is an individual who spoke to the children of Israel. The description of him is no more than that he was an angel. He was not said to wear linen. No mention is made of an inexplicable appearance or disappearance. It is said only that he came up from Gilgal.

We are tempted to ask: why not just appear? Why the long walk? Well actually, humanoid angels often used that mode of travel. The three who visited Abraham on the way to Sodom – they walked. There is an account of one angel who walked with a walking stick.

The point that this particular angel came up from Gilgal is infused with the importance of Gilgal. It was the first Israelite camp after crossing the Jordan. It was the place where the twelve stones from the bed of the Jordan were placed. It was also the place where circumcision was re-instituted. It was a site loaded with early Hebrew significance.

It was also a place where, later at least, a college for prophets existed. So, this individual could have been an early prophet. When one compares an angel with a prophet, one notes that the common denominator is that both are filled with the 'spirit' of God. When one compares the work of an angel to the work of a prophet, one notes that both are invested with communications of God. I ask, then, which counts for more, the package or the content?

I would suggest, here, that one qualification of the angelic is the message conveyed.

Judges 2:1 through 4 An angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers . . . when the angel of the Lord spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

Three angelic attributes present themselves in the following verses from Exodus. The first attribute is the angelic ability to alter its physical nature. In this case, the angel was invisible. The second attribute is the communication. In this case, we see instructions given. The third attribute is the ability to add closure to an event. What was hidden to man, I.E: the whereabouts of drinking water, was known by the angel. Not only that, but the angel concluded the instruction with action That is, essentially, a working agreement: Moses struck the rock in view of the elders, and the angel brought the water from the rock.

So much was accomplished in this simple pact. A need was met, history was made, Moses was justified as a savior of the people, and the position and power of God was manifested in the eyes of credible witnesses. Read on, all you who thirst for truth.

Exodus 17:5 through 7 The Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

In the above, I see two more angelic qualifications. The first is knowledge of the things that are hidden from man, and the second is the power to make things happen. Moses struck the rock, but the angel opened it. Had the action of Moses been sufficient, what he acted against would have necessarily been a stone wedged in place that needed only to be dislodged. In that case, there would have been pooled water behind it, visible to man. There would have most certainly been some leakage around the stone, and therefore evidence of water that disallowed for the need of angelic succor.

But now, we return to the first qualification; we return to the common denominator between angels and prophets. We return to the message conveyed.

God is the God of many things, as often noted. Is the God of knowledge, the God of spirits, the God of all flesh, etc. One might choose from a long list of attributes when writing about God. Curiously, John makes a reference that is, to me at least, for the moment, almost unique. I recall God being described in many ways, but I cannot presently recall anywhere else in the Bible that describes God in this manner. This, of course, is the very same God who sends powerful angels to do his bidding.

According to John's description, it is the God of prophets who sends this impressive angel. Our seeking minds should, here, be trained on the common denominator between angels and prophets: the all-important message. This is a case of the God of the holy prophets, his servants, sending an angel, another servant, to one of the prophets, again, another servant of God. John testified here of what his eyes saw and his ears heard. John's attitude toward the angel of God was imbued with such reverence for God that he worshiped the God-sent angel. That is how impressed John was.

The account from Revelation goes on to include the angel's response to what John has just done. In his response, the angel quite clearly describes himself. So, get this fixed in your thinking before you read: this is God's angel describing himself to John the prophet.

Revelation 22:6, 8, 9 and 16 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

As you read this angel's monologue, you may notice, as did I, a smooth and nearly indistinguishable migration from angel-talk to Jesus-talk. Seemingly out of the blue, the angel speaking to John, the same angel who just informed him that he was no different from John, being a fellow prophet, up and says: I am Alpha and Omega.

This is quite a significant turn of events. He is an angel of God, sent by God. He is a fellow servant and prophet on a par with John himself. He is the son of God. If he is indeed all of this we must broaden the scale to expose its full measure. We must include the holy prophets, and we must include the prophet, John. We must look at them all, and determine the common bond.

Recall the notion of filing right, the concept of moving up in the ranks. First, there is a regular prophet. He is inducted into the holy prophets. A holy prophet files right to fill a vacancy left by an impressive angel who, himself, has been promoted. The one at the top has been all the rest.

Of course, the angel may have only been quoting the son of God, as angels often speak the word of God verbatim. It is interesting, however, to note two things in these passages. The first is what the angel claims is the important matter: the core issue. The second is what Jesus says.

Pretty much the same thing occurs in chapter 19 of the same book. John falls at the feet of the angel sent by God, and the angel tells him that he is a fellow servant of John, and also one who has the testimony of Jesus. He says further, that John should worship God. The angel also gives a reason why one must worship only God: that reason was the 'spirit' shared by prophets and angels alike. That spirit is the spirit of prophecy and is equal to the testimony of Jesus Christ. These are the keepers of the flame, souls to which others resort in search of fire. One may be consumed by fire; one may be filled with fire. A keeper of the flame may even reach a point where he becomes the flame.

It may be a plausible scenario that Jesus was one such keeper of the flame who became fire. The angel's point was that the message was of greater importance than the messenger. Jesus became the message, and this is what he said: I sent my angel with my testimony, that the spirit of prophecy may bind all, and lift some. Jesus not only described himself (remember the scale) as Alpha and Omega, the beginning and end, but he put in place two more witnesses that there might be three. The second is the root and offspring of David. The third is the bright star and the morning star.

By all means, lets us remember the scale; it is the scale of ascendancy. Consider the ascendancy of man from the root of David all the way up what Jesus was. Consider the scale of time and space in that the spirit of God works in man from the beginning to the end – and then to a new beginning. Consider the scale of mysteries: that, no matter what, we have guidance and goals – the bright star to guide us through the night, and the comfort of the light of day, for which we long.

All scales are imbued with the wax and wane of spiritual ascendancy. Mysteries darken our vision only until revelation. Angels are revealed as fellow prophets, and prophets ascend to holy prophets. Nothing is static; with the light, with life, there is growth. A seed is planted, a belief takes root, a church is formed of like-minded individuals living and acting in concert. The testimony of Jesus thrives in such a body. The spirit of prophecy is the jet stream of ascendancy. See here that a church has a bright star of guidance in its own angel, and he is responsible that the flame of the candlestick remains lit.

Revelation 1:1 and 20 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Do you remember the mention I made of an angel with a walking stick? Well, here it is. We can easily dismiss someone with a walking stick, almost everyone that walked used one. Walking sticks are still in common use. What we wish to determine is what qualifies as angelic. We have considered the message, we have considered the common bond between the ascended and the yet to be ascended. We have considered the power to manipulate matter, and the authority to make good on one's word. We have also considered the knowledge of things hidden from man.

In Judges, we will consider miracles as qualifications. An average reader of the Bible is, at least, familiar with the miracle of Jesus: he healed the sick, raised the dead, walked on water, manipulated matter so that water turned to wine, appeared after his resurrection looking like another man, transfigured, ascended, and vanished from the sight of two witnesses.

A slightly more practiced reader is aware that other individuals also performed miracles. Prophets such as Elijah and Elisha, for example, also raised the dead and healed the sick. Angels, on the other hand, are more adept in the exercise of miracles. Check out the walking stick angel, and compare his mode of departure to that of the risen Christ.

Judges 6:11 through 23 There came an angel of the Lord, and sat under an oak which was in Ophrah . . . Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him . . . And the Lord (the angel) looked upon him . . . And he said unto him, Oh my Lord . . . And the Lord said unto him, Surely I will be with thee . . . And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me . . . And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die.

When Gideon turned around and saw a man sitting under the tree, he was startled, and thought: this might be an angel – better not take any chances. The offering was 'just in case'. What really convinced Gideon was when the man just disappeared right in front of him. During the account, emphasis swings between the individual being the angel of the Lord, and the Lord. After the disappearance of the angel, through which God spoke to Gideon, the voice spoke without the benefit of an apparent physical person.

God, being a spirit speaks through angels. Angels perform the physical actions that a spirit cannot. This study has examined that fact throughout: that spirit requires a vehicle to act within this physical realm. In that one regard, men and angels have somewhat in common.

God created entities through which he could have power in the physical realm; a society of angels flourished. Then, perhaps as an experiment, God created mankind – a more physical version of angelic being, one not caught between the two realms, but fully immersed in a single realm. Why would I consider man as a type of angel? When God said, “Let us make man in our own image”, he was not talking to himself, but the word was spoken through angels who, necessarily, had to perform actions in this realm because of the fact that spirit does not have flesh and bone.

God acts through angels. God speaks through angels. Even when angels are not seen by the eyes of men, a voice still needs a physical means to create sound. When the walking stick angel disappeared, it still had physical qualities in proximity to Gideon. When Moses heard a voice issuing from a burning bush, fiery vocal cords were at work. The humanoid angel was somewhere near, just hidden from the eyes of Moses.

In the following verses from the book of Joshua, a humanoid angel appears to Joshua and speaks with him. Joshua sees the man with his eyes and hears the words spoken by him with his ears. The man identifies himself as the Captain of the host of the Lord. The angel, therefore, was obviously an individual of some merit and renown. He was a member of a group of individuals who were not all the same rank.

Joshua was by Jericho, and nowhere near the place where Moses spoke to the angel in the burning bush. Yet, Joshua's angel said essentially the same thing to him as to Moses from the burning bush. Was this, in fact, the self-same angel?

Questions arise. Was the angel in the bush, in Moses day, also the Captain of the host? Was the host present in either case, even while unseen? Why was the message the same; what made two separate locations Holy? Was it the amassed host that made the places Holy? Was it the personage of the Captain that made the places Holy? Was it the Captain's infusion of, and love for, the spirit that made any place he stood a Holy place? And, what was the deal with the shoe?

Does the issue of bare feet have anything to do with Adam and Eve? Does the drawn sword refer in any way to the expulsion from the garden? Was the garden Holy ground? These are issues I will leave for readers to sort through. Read the following and judge for yourselves.

Joshua 5:13 through 15 Joshua . . . lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.

Let us now turn our attention to the manipulation of matter. What we will consider is light to the human eye. What may actually be at work is an energy more closely aligned to the spirit than to matter – something that is prior to matter and that draws matter to spirit, making spirit mechanically useful.

Angels have been described, on occasion, as bright and fiery and shiny in appearance. They had a certain 'glow' about them. This perceived radiance is, in some contexts, known as glory. The radiance speaks of a power or an energy behind the perceived event. If angels get this energy from God, then it is no wonder Moses was forced to see only a lesser aspect of God's power.

Glory has not only been noted in angels but in humans. Moses seemed, to those who saw him, to shine (Exodus 34:29 and 30). Jesus, who was born into, and grew up in, a human body, glowed at his transfiguration.

We may not fully understand the mechanics of glory, but we can see that man and angel, alike, are connected to God through it. Moses was all shiny with the glory of God. Angels have had the appearance of brass. They are sometimes bright with the inner energy that defines them. They have ignited with glory. Jesus, also, received the glory that belongs to God, but will someday obtain his own glory.

To me, that speaks of a process, and a connection. The angels who possess that inner glory of God, own it. God, who is the source of an angel's glory, is called Holy. Angels who obtain that glory are called Holy. We may consider that locations where that glory is evident are also Holy. To possess the glory within is to exist within that glory. In reading the verses which follow, we can see both the connection and the process. Christ will come in his own glory. That glory will be in God's glory, and like that of the Holy Angels. It is a process of ascension seen in both angels and men.

Luke 9:26 and 29-31 When he shall come in his own glory, and in his Father's, and of the holy angels . . . his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

Alright, imagine this – you are a simple shepherd back in the day. There is no such thing as electric lighting. The common things you are comfortable with are the sun, moon, stars, and fire. One night a man appears in an unbelievably bright light. It lights the man and the field around him. There seems to be no source for the strange light. Then, even more startling, there appear upon the fields and hills a multitude bathed in the same bright light.

These glorious and mysterious beings praise God in one accord, as with a single voice, and say, in unison, strange things as if an invocation, or incantation. They say glory to God – but, God is glory; glory comes from God. How is it that glory can be added to God? We have never thought of it going in that direction. The answer to that may be found in John 17:1. I speak, of course, of the mechanical aspect of 'glorification', a spiritual process.

The angels also say: and on earth – as if they are caught somewhere in between the common state of man and God 'in the highest'. The highest what, we ask? The invocation continues peace – as if a new treaty has been signed, and: good will toward men. Curious, how that opens the possibility of an alternate will toward men.

Modern man may not be overly awed by such an angelic display, but, I warrant, those simple shepherds were seriously impressed. Let the light show begin.

Luke 2:9, 10, 13, 14 and 15 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.

Glory and the seed. There is a deeply planted symbolism here that we must unearth. Every seed is given its own body, its own kind of flesh. What is wrapped around the seed, as it is explained here, is what the human eye perceives as the seed, but, the true seed is not that body, but something within. What we find in the following verses are different types of bodies wrapped around an internal quality – the seed.

Reason qualifies that the uniqueness of each body is due to the uniqueness of each seed. Each seed may owe its uniqueness to a different level of glory. There is an indication, within the following explanation, that the expression of inner glory differs from one type of body to the other. A Moses may shine, but an angel will blaze.

1 Corinthians 15:38 through 40 But God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

Speaking of the glory of angelic flesh, I would like to know if the brightness depends, to any degree, upon the power, or high rank of the angel. It may well be that glory differs between one angel and the next. One of the highest angels may achieve a glow that a multitude of lesser angels may only pull off in mass.

Sometimes, angels only get the word 'an' thrown in front of them. Some other angels get a 'the'. Then, there are those angels who get descriptions such as 'powerful'. Revelation describes an angel of great power, whose glory was sufficient to light the landscape around him. That's a hundred-watt angel. So I wonder, does an expression like 'in the highest', as we read earlier, indicate a greater ability to channel power? Is: 'God in the highest' an expression similar to 'high wattage'? We use that particular expression for men with higher qualities, rank, clout, appeal, etc.

Revelation 18:1 and 21 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And a mighty angel took up a stone like a great millstone, and cast it into the sea.

Glorious angels are mighty angels, and like a Samson, can lift great weights gloriously. I wonder just how much a great millstone weighs? For that matter, I wonder why it was a millstone and not something else that the angel's stone was likened to? Such symbolism does connect the past, destruction-of-Babylon-wise, to the future, end-time-harvest-of-the-world-wise.

Wikipedia has an informative article on millstones. Seems the millstone is the stationary stone of two stones used for the grinding, or processing of grains. The millstone is tooled with grooves called, curiously enough, lands and harps.

Symbolically, it does not at first make sense that a millstone is thrown into the sea, but we can remedy that by thinking this: a millstone thrown into a sea of wheat. Mankind has often been described, in the Bible, using terms that peg us as so much grain. We have the great harvest at the end of the world. Similarly, mankind has been described as grapes to be gathered and crushed, fruit trees to be shaken, and even sheep to be gathered and sheared.

A millstone thrown into the sea thus begins to make sense. 'Sea' and 'ocean' are two symbols for mankind, the people, the masses. The symbolism, then, makes a change from the processing of the people by Babylon to the heavenly processing at the great harvest.

Now, check out this next verse.

Acts 6:15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

I add it in order to better describe angels. We are, after all, concerned with those things which qualify as angelic. Moses faced shined, but the face of Stephen did not. Had it done so, I think the council might have acted differently. Yet, the face of Stephen had enough of an angelic quality to merit mention. That quality, I think, was a calmness, an assurance that petty details could not disturb. Do angels have this same air about them? The council, like animals, bit him with their teeth, and Stephen says, Oh look! There's Jesus. Is the angelic air a sort of distancing from reality that the common man cannot achieve? Is it a high endorphin look of which I speak? Did Jesus endure the cross, and Stephen his stoning, through such aloofness? Needless to say, the writers associated the face, the look, the air of Stephen with that of an angel. Did he glow? Probably not, but I think he was unperturbed by life or death.

John 12:29 (explanations) The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

Ezekiel 8:3 (close but no banana) And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.

Angelic society:

Matthew 22:30 (do angels date?) For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

Daniel 4:13-17 and 23-26 (a new term / how does it apply?) I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, And whereas the king saw a watcher and an holy one coming down from heaven, this is the decree of the most High, till thou know that the most High ruleth in the kingdom of men, after that thou shalt have known that the heavens do rule.

Jude 1:6 (they left the spirit side) And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Genesis 1:26 and 27 (did angels speak “our” or were angels also created in God’s image/ and of course, Jesus was there/ did angels rebel over the issue of man also being in God’s image) And God said, Let Us make man in Our image, after Our likeness . . . So God created man in His own image, in the image of God (an invisible spirit) created He him; male and female created He them (Note: angels often spoke for God - did angels say this?)

Revelation 9:11, 14 and 15 (an angel king/the number four) And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

Revelation 7:1, 2 and 11 (sealed as we are sealed?) And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshiped God,

Psalms 148:2 (angel soldiers) Praise ye him, all his angels: praise ye him, all his hosts.

Luke 12:8-9 (why not before God/unless 'angels of God' counts for the same?) Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: But he that denieth me before men shall be denied before the angels of God.

Luke 20:35-36 (is God the resurrection into the family of angels) But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

1 Peter 1:12 (angels are already immersed in these issues) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

Matthew 22:30 (The spiritual/social transformation) For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

Hebrews 12:22 (the world to come already populated) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Revelation 8:2-6 and 13 (the eighth angel: a kind of priest) And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth And the seven angels which had the seven trumpets prepared themselves to sound. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

Revelation 3:1, 5, 7 and 14 (fallen angels overcoming the trials of their fallen condition, being saved, brought back into God’s angelic host, and redressed in white angel garb?) And unto the angel of the church in Sardis write He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. And to the angel of the church in Philadelphia write And unto the angel of the church of the Laodiceans write

(You speak of Christ being subject to God. Most would interpret it in just that manner. However, that interpretation is based on the 'sky daddy' concept - God as an elderly, white-bearded father figure.

God is no figure at all. Christ, who will be subject to him, informed us that God is a spirit. He has no body. He does not occupy space. Spiritually, he is the center and the core. Around him, and radiating from him, are mindsets, and bodies. You may take the analogy of early men gathered around and tending the flame so that it does not go out.

God himself, being spirit, never once spoke to man or appeared to him in any physical manner, but always used angels - beings filled with the mind of God, and tending, in a manner of speaking, the core flame. The burning bush, the cloud, and fire in the wilderness march, both invisible and non-humanoid angels, as well as humanoid angels,  are all vehicles of the will and intent of the mind of God because they are a society of 'flame-keepers'.

Yes, Christ is called a prince, but so is Michael - that is their elite rank. Highest of all the princes is the King, Jesus Christ. He is King of all on that high plane, and also King of all below.

They have a mission - that every being, not just Jesus and the society of princes, may be thoroughly saturated, filled, and in subjection to the mind of God. That God may be all in all.)