Do angels have wings?

The cherubim of the tabernacle are depicted as having outstretched wings, symbolizing swiftness in the execution of judgment. It is probably from this that the popular idea of angels with wings is taken.

Seraphim

Isaiah 6 is the only Scripture introducing us to the seraphim, with their six wings, two to cover their faces before the glory of the Lord, two to cover their feet, and two wherewith to fly. Their cry was “Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory.” In response to the prophet’s cry of distress on account of his uncleanness they fly to the altar, taking therefrom a live coal, applying it to his lips and thus cleansing him. They do not seem to be so strictly connected with the carrying out of judgment as the cherubim.

Thus the angels or "sons of God" are here seen for a moment or two, but exactly in the place and action which the general consent of all Scripture gives them. They are in attendance on the Lord in heaven, as those who had been forth, and were ready again to go forth, in the service of His good pleasure. For the whole Word thus bears witness to them. They are "ministering spirits," "ministers of His that do His pleasure." They are His hosts on high, and the Lord Himself is among them. Gabriel stands in His presence. The Seraphim attend His throne, and they are winged, either to veil their faces and their feet before the divine majesty, or to fly, like the wind, to execute the divine commands. All this is told of the angels throughout Scripture, and here the heavens are opened for a moment, and all this is seen and heard.

The angels had never seen the Lord Jesus before. They had had access to Him, they worshipped Him, but when He was born in Bethlehem's manger and a great host of angels welcomed Him saying "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). He had never been seen by angels before, but there they saw their Creator in a little baby in Bethlehem's manger. Think of the seraphim, "each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory" (Isa.6:2-3), and the cherubim having four wings (Ezek.10:20-21) guarding the righteousness of God. We are used to seeing pictures of angels being female but that is probably not what an angel looks like, but be that as it may, here the Lord Jesus was seen of angels.

They welcomed His birth, they ministered to Him (e.g. Mark 1:13), they ascended and descended upon the Son of man (John 1:51), and Hebrews 1:6 says, "when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him", and when He will come back into the world the second time the angels will worship Him then too. There is no salvation for angels though, so do not worry about the angels, you need to be saved yourself, you need to trust Christ as your Saviour. Angels desire to look into these things (1 Pet.1:12); angels are ministering spirits, and if one of our loved ones is called home the angels serve as pallbearers to take that soul and spirit right into the presence of God (Luke 16:22), they are "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Heb.1:14).

Something of the majesty and of the mystery of divine dealings is seen in the movements of the Seraphim. There is that which even they do not understand, and as being in the very presence of divine glory, they themselves needed a covering. There is a contrast to be noticed in the dispensation in which we are living. We read in verse 2, "Each one had six wings; with twain he covered his face". Now in 1 Timothy 3:16 we read, "God was manifest in the flesh … seen of angels"; suggesting that the wings are now off their faces. "With twain he covered his feet". The purpose of God was unknown to them; they were swift to carry out His will, but they knew nothing of His purpose. In this dispensation they now see the demonstration of the ways of God, and His all-variegated wisdom as coming to light in the Assembly. The wings are off their feet. "With twain he did fly". In Hebrews 12:22 we read of "myriads of angels, the universal gathering" (New Trans.); but the world-to-come is subject to a blessed Man and no longer to angels, and as looking on to the world-to-come their wings for flying are no longer needed. These are but suggestive thoughts.

More than this, He "makes His angels spirits, His ministers a flame of fire." Thus, angels are far above our natural understanding, spiritual beings, not hampered by a bodily condition, but moved by the flaming fire of holiness.

They form a spiritual race, for Psalm 104:4, quoted in Hebrews 1:7, says: “Who makes His angels spirits, and His ministers a flaming fire.”

Though angels are spirits it does not follow that they are incorporeal, for Scripture speaks of a spiritual body. In the resurrection the saints will have spiritual bodies. We mention this simply to show that there is such a thing, a body not subject to the limitations of our earthly condition. Angels often appeared in bodily form. We do not assert that they are corporeal. We merely point out that they are not of necessity incorporeal.

*Roberts asserts that the angels are "visible, glorious, incorruptible, corporeal beings," man's spirit being the opposite of all this. f

But (1) The simple question is as to the existence of individual "spirits" which is acknowledged. Difference of condition cannot alter the argument from this. (2.) The visibility of the human spirit seems much on a par with that of angels. Neither is ordinarily seen (compare 2 Kings vi. 17). Both have been. (3.) How man's spirit is "decaying," Mr. R. must explain. (4.) Corporeality is not proved for angels by examples in which God (as in Gen. xviii. and xxxii.), or angel appeared as men. This is not manifestation of angelic natures, but the assumption of human form by these. There may be mystery in this, no doubt. We soon touch the bounds of our knowledge, that is all. And this is the third application of the word to which we must now devote particular attention.

Corporeality is not proved for angels by examples in which God (as in Gen. 18 and 32), or angel appeared as men. This is not manifestation of angelic natures, but the assumption of human form by these. There may be mystery in this, no doubt. We soon touch the bounds of our knowledge, that is all.}

The cherubim then seem to have been well known as symbolic figures, setting forth in their composite forms the blending of all creature powers, and in their wings and close relationship with the throne of God, their heavenly, angelic character. They were thus symbols of the host of heaven, the angels, ministers of divine judgment and justice, associated with God as His servants in His government of the world. As such, they are His representatives, vested with His authority and, so far as needed, with His power. (See Matt. 13:39, 41; Matt. 25:31; Mark 8:38, etc.) They are not the objects of worship, but are themselves worshipers. But, as engaged in His service, they are His representatives, and therefore accompanied with the majesty which is part of the display of the presence of God Himself.*

That there were upon the mercy-seat two of these figures would suggest competent witness to God's holiness, righteousness and goodness. We see them here with their faces turned toward the mercy-seat, and their wings hovering over it, We are reminded of this attitude by a passage in 1 Peter 1:12, "Which things the angels desire to look into." It is as though they were gazing in wonder and worship upon the cover of the ark, the mercy-seat. This, as we have seen, covered the tables of the law; so it was not at these the cherubim were gazing. They had been associated with the promulgation of the law amid the thick darkness, lightnings and thunderings of Sinai, ready to take vengeance for "every transgression and disobedience." But it is the blood upon the mercy-seat that fixes the gaze of these ministers of justice and judgment — the blood of the sacrifice sprinkled there on the great Day of Atonement (Lev. 16:14). The blood speaks of judgment already visited upon the Substitute, and it arrests the adoring gaze of these holy servants of God. Instead of flying with the speed of the wind or like the lightning flash upon the enemies of God, they bend with adoring worship upon that which speaks of "righteousness and peace having kissed each other" (Ps. 85:10).

From the scriptures we have considered we conclude that these figures are symbols of God's intelligent creatures, for they give Him worship; that they are endowed with untold powers, for they go and return with the speed of the lightning; that they are closely connected with His governmental throne, and with the judicial execution of the righteous judgment of that throne. But let us look a little more closely at these facts.

We cannot think of them as being symbolic figures merely of divine attributes, for we could not conceive of God being worshiped by His own attributes, or of their being veiled with wings in His presence. It is only conscious personal beings who could thus present their adoration to Him. And yet these beings are identified in their office with the execution of divine righteousness. We must beware of intruding into those things which we have not seen among which is a "religion of angels" (Col. 2:18); but this does not debar us from gathering all that God has been pleased to reveal to us.