Are angels male or female?

With simple, pointed words the Lord exposed their pathetic ignorance. Marriage is only for this world. He did not speak of those who die in their sins and will be raised for judgment at the Great White Throne; but only of those accounted worthy (by grace through faith) to obtain "that world," the glory of heaven, and the resurrection from among the dead. They neither marry nor are given in marriage (v.35). (Those unsaved will certainly not be married either, but will be raised only to be cast into the lake of fire.) Nor can death ever again touch those who have been raised, as at present it terminates the marriage relationship (vs.34-36). Moreover believers are as the angels which are neither male nor female, as we are told in regard to the new creation (Gal. 3:27-28). They are sons of God, having a relationship and dignity higher than all natural relationships, being sons of the resurrection, that is, introduced into a sphere that mere human intelligence has not penetrated.

His answer is most simple, but He presses on them first the error of their own thoughts, due to their ignorance of the word of God and of the power of God. They were limiting God to the confines of their own narrow conceptions, as though in resurrection God must return man to conditions identical with such as prevail at present. Among other Old Testament scriptures, Isaiah 64:4 would have at least reproved their narrow thoughts. He tells them that in the resurrection marriage has no Place. Just as among the angels there is no question of difference in sex, so it will be in resurrection life. For resurrection introduces a totally new condition of things.

As to the personal appearance of angels we have little account. The popular pictures of feminine beings with white wings are, of course, fanciful. Angels are often spoken of as “men,” never as “women.” They usually occasioned no surprise by their appearance, and sometimes it was only by the way they spoke and acted that their true nature was discerned.

Some have supposed that “the sons of God” were fallen angels, connecting this with Job 1:6 where angels are clearly spoken of as “sons of God.” But men are more often in scripture called “sons of God” than angels are. Besides, angels are sexless (Matt. 22:30), and they do not have bodies: they are spirits (Heb. 1:14). It is unthinkable that God would create special bodies for fallen angels in order that they might take ungodly advantage of women.

Some have supposed that "the sons of God" were fallen angels, connecting this with Job 1:6 where angels are clearly spoken of as "sons of God." But men are more often in scripture called "sons of God" than angels are. Besides, angels are sexless (Mt.22:30), and they do not have bodies: they are spirits (Heb.1:14) It is unthinkable that God would create special bodies for fallen angels in order that they might take ungodly advantage of women.

It is used for the mystic representation of the divine presence, as in Gen. 31:11-13. "The angel of God" spake unto Jacob saying, "I am the God of Bethel." "The angel of Jehovah" spake to Hagar and said, "I will multiply thy seed exceedingly that it shall not be numbered for multitude." Gen. 16:7-11. "The angel of Jehovah" spake to Abraham saying, "By myself have I sworn," etc. Gen. 22:11, 15,16. Three 'men' drew near to Abraham's tent. One said Sarah should have a son: at which Sarah laughed, and Jehovah said, "Wherefore did Sarah laugh?" Two of the three left, and were called 'angels' at the gate of Sodom, while Jehovah, the third, talked with Abraham. Gen. 18:1-33: cf. also Ex. 3:2, 6-15; Num. 22:22-35. Jacob, in blessing the sons of Joseph, said, "The Angel which redeemed me from all evil bless the lads." Gen. 48:16. It is generally believed that it was the second person in the Trinity who appeared as a man in the O.T. It is no doubt the same who is called 'the mighty angel' in Rev. 10:1-3.

The intelligent spiritual beings who are constantly referred to in scripture as God's messengers both as carrying good tidings and, as executors of God's judgements. We know little of their nature: "of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire," Heb. 1:7; and man is described as being a little inferior to the angels. Ps. 8:5 ; Heb. 2:7. There are apparently gradations in rank among them, described as principalities and powers, of which Christ as Man is now the head. Col. 2:10. Twice we meet with 'archangel:' an archangel's voice will accompany the rapture of the church, 1 Thess. 4:16; and 'Michael the archangel' contended with Satan about the body of Moses. Jude 9. He with his angels will fight with the dragon and his angels and cast them out of heaven. Rev. 12:7-8. Gabriel is the only other name of an angel revealed to us: he appeared to Daniel, to Zacharias, and to Mary: he said that he stood in the presence of God. Dan. 8:16; Dan. 9:21; Luke 1:19, 26.

Though we are unconscious of the presence of angels we know that they are ministering spirits sent forth to minister for them who shall inherit salvation, Heb. 1:14: cf. Ps. 34:7; and we read also that they ministered to the Lord when He was here. Matt. 4:11; Mark 1:13; Luke 22:43. There are 'myriads' of these angels, Matt. 26:53; Heb. 12:22; Rev. 5:11; and they are described as 'mighty,' 'holy,' 'elect,' 2 Thess. 1:7; Mark 8:38; 1 Tim. 5:21: they do not marry, Mark 12:25. We are not told when they were created, but doubtless they are referred to as 'the sons of God' who shouted for joy when God created the earth. Job 38:4-7.

This attempt is as blunt as the other was subtle. The Sadducees denied both the resurrection and the existence of angels; it was not at all believed by them what they had asked. There was also a sneer at the Pharisees in their words. The question is based on the divine law as given through Moses in the book of Deuteronomy (chapter 25:5, etc.). However, the law in this respect was far from being practiced in those days, and the interpreters of this law had put all kinds of limitations upon it. There may, of course, be a case possible like the one recited by the Sadducees, but it is unlikely that it was a real case they laid before Him; it was no doubt gotten up for the occasion. Ignorance, unbelief and sarcasm prompted this question. And what did He answer? He lays bare both their ignorance of the Scripture and the power of God. "And Jesus answering said to them, Ye err not knowing the Scriptures nor the power of God" (verse 29). They did not believe in the Scriptures as the God breathed Word; they were the "Higher Critics" of their day. But the Lord does not try to prove to them the validity of the Scriptures, but tells them that they are ignorant. Then He continues, "For in the resurrection they neither marry nor are given in marriage, but are as angels of God in heaven." In a few words the Lord affirms the truth of resurrection, the existence of angels, which they denied, and shows that their carnal imaginations were but the result of their carnal hearts. The body of humiliation will not be continued in resurrection and earthly relations such as marrying and giving in marriage will cease there. The Lord of course does not teach about resurrection itself in this passage. His purpose is to answer the Sadducees with their foolish question. What He had stated about the state of resurrection was generally believed by the Jews living at that time. The rabbis declared, as learned from talmudical literature, "that in the world to come there would be neither eating nor drinking, fruitfulness nor increase, business nor envy, hatred nor strife, but that the righteous would sit with crowns on their heads and feast on the splendor of the Shekinah."

We find on another occasion that certain of the Sadducees came to Him, putting a difficulty, because of a woman supposed to be married to seven brethren. In the case reasoned on these seven successively died, and last of all the woman died also. In the resurrection then, they ask, whose wife should she be of the seven? The Lord at once points out that the difficulty was founded on ignorance of scripture or of the power of God. In the resurrection they shall neither marry, nor be given in marriage, but shall be like the angels; that is, like them in that respect, not in all things, for they will judge angels; but like them in so far as this, that there will be no distinction of sex — neither marrying nor given in marriage. "Neither can they die any more." But He adds, "They which shall be accounted worthy to obtain that world, [or rather 'dispensation'] and the resurrection from the dead," etc. This would be an extraordinary expression, if all were raised at the same time. "They that shall be counted worthy to obtain that age;" for the last word does not refer to the material world, but to a special dispensation or age, which the unworthy do not obtain. Weigh the force of the phrase. The resurrection of the saints is in an age peculiar to themselves. "They which shall be accounted worthy to obtain that age (the other dead are only raised after it), and the resurrection from the dead." The resurrection of Christ was not merely a resurrection of the dead, but out of the dead. He left them undisturbed in their tombs. There were certain saints who rose with Him, or rather came out of their graves after His resurrection; but the great mass of the dead were so far unaffected by Christ's resurrection. And so is it with the saints in principle. Theirs is to be a resurrection from among the dead. The rest of the dead must rise at another time; but they who shall be accounted worthy shall obtain that age, and the resurrection from the dead. They shall not die any more. Could God show more strongly, than by this language, a distinct and prior resurrection of the saints of God?

There is not a line in Scripture to say that the relationships of earth will be continued in heaven. We shall not rise as husbands and wives, parents and children, masters and servants, but in this respect shall be as the angels. We shall not be angels, as people vainly imagine, but like them in being free from earthly relationships. The believer will enjoy privileges, and heavenly relationships far above angels, and the passing relationships of the time state.

Their earthbound minds were not prepared for the simplicity of the Lord's answer. He tells them their very question was in error because of their ignorance of scripture and of the power of God. Marriage was a provision of God only for earth. In resurrection there is no such thing, but people are as the angels. Scripture had told them that "men have not heard, nor perceived by the ear, neither hath the eye seen, 0 God, beside thee, what He hath prepared for him that waiteth for Him" (Isa.64:4). At least they should have given God credit for the ability to introduce greater things than were seen on earth.