Angels And The Divine Council

 

Angels And The Divine Council – What You Were Never Taught, Part 1

I have been studying angels since I was a young teen... That's how long it took for me to put this piece together. With the modern technnology, I've finally been able to complete my work!  As a child, I drew angels every "Christmas" for the tree my mother and father put up for us (but that's a teaching for another time). Let me tell you, when I discovered they were never chubby babies with wings as we had been taught, I got really ticked off. lol.

Let's get down to it. 

They weren’t even soft-voiced singers floating on clouds. The word angel comes from the Greek angelos — messenger — but that’s only part of the picture. A mailman can be a messenger. These were not mailmen. These were beings who stood before the face of God, thundered at His command, held swords of fire, shaped empires, and brought kingdoms to ruin. To understand angels — really understand them — we have to start by stripping away every modern filter. And that begins not in the New Testament, but in the oldest layers of Scripture, preserved in Hebrew, Aramaic, and a few explosive glimpses in Greek.

Let’s begin with the Divine Council.

Psalm 82 doesn’t hide it. It explodes with it.

Elohim stands in the congregation of El;
He judges in the midst of the elohim.
—Psalm 82:1

In Hebrew, this verse reads: Elohim nitzav ba‘adat El; b’kerev elohim yishpot.

There are got two uses of elohim here. The first one, capital E, if you will, refers to the Most High God — Yahweh Himself. But then we see elohim again, this time plural, and not as gods of other nations (like idols), but as actual beings in God’s council, subject to His judgment. Ancient Hebrew didn’t have capital letters. The context itself tells us who’s being referred to — and in Psalm 82, it’s unmistakable. God is presiding over a divine assembly, judging His own heavenly court.

This concept wasn’t foreign to the ancient Hebrews. Genesis 1:26 says, “Let Us make man in Our image.” Who’s the “us”? The answer is clearer when we understand the Divine Council — a real assembly of divine beings created by God to administer parts of His creation under His sovereignty.

They are called the bene ha’elohim — sons of God — in Hebrew.

Now there was a day when the bene ha’elohim came to present themselves before Yahweh, and Satan also came among them.
—Job 1:6

This wasn’t a metaphor. It was a real gathering. The Hebrew word bene means sons, and ha’elohim means of God — not just servants, not merely messengers, but sons, council members, divine beings who answer to the Most High. These same bene ha’elohim appear in Genesis 6:1–4, where they took human wives and gave birth to the Nephilim — a rebellion so catastrophic that it led to the flood.

The Greek Septuagint, the early Greek translation of the Hebrew Bible, calls these beings angeloi tou theou — angels of God — but that really flattens the identity. These weren’t simply winged mail carriers. They were rulers. Delegated authorities.

And God judged them.

Psalm 82 continues:

“How long will you judge unjustly
and show partiality to the wicked?
... I said, ‘You are elohim,
and all of you are sons of the Most High.
But you will die like men,
and fall like one of the princes.’”

That phrase — “you are elohim” — is the same verse Jesus quotes in John 10:34. Not to call humans gods, but to confront the Jewish leaders who knew Psalm 82 and its context, where divine beings were failing their assignments. Yahweh was holding court, and these beings were being condemned for unjust rule over the nations. Some believe this is the moment when certain elohim — watchers, governors of Gentile nations — were sentenced to death, stripped of their eternal station.

Now let’s go deeper.

In Daniel 4, King Nebuchadnezzar has a dream. And this is what he says:

“I saw in the visions of my head while on my bed, and there was a watcher, a holy one, coming down from heaven...”
—Daniel 4:13

The word translated watcher is ‘irin — from the Aramaic root ‘ur, meaning to be awake, to keep watch. These ‘irin qaddishin — holy watchers — were not human, and Daniel gives no sense that this was symbolic. These watchers were real. They came down with decrees. They acted with heavenly authority.

Why do we not hear about them more? Because in the earliest texts, particularly 1 Enoch¹ these watchers are named as the rebellious bene ha’elohim from Genesis 6 who descended, took human wives, and fathered monstrous offspring — the Nephilim.

(The writers of) Enoch describe 200 of them, descending on Mount Hermon. They name them. They record their oaths. And they detail their judgment: these beings were bound in chains and cast into the Abyss — Tartarus, the deepest part of Sheol — to await judgment.

“The angels who did not keep their own domain but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.”
—Jude 6

That’s not about Lucifer². That’s about those watchers — the sons of God who crossed the line and altered the human race.

So what are angels then?

Well, angelos — again — just means messenger in Greek. It describes function, not identity. Some angels are members of the Divine Council. Some are watchers. Some are warrior hosts. Some, like Michael, are archangels. Some are mal’akhim in Hebrew — messengers sent on specific missions, like the ones who came to Abraham or destroyed Sodom. But not all divine beings are “angels” in the way we picture them.

Let’s talk about Michael.

In Daniel 10, we’re given a rare glimpse behind the curtain. Daniel had been praying for 21 days when a messenger finally appears and says:

“The prince of the kingdom of Persia withstood me twenty-one days; but Michael, one of the chief princes, came to help me...”
—Daniel 10:13

That’s not metaphor. The Hebrew word for prince here is sar, meaning chief, head, ruler — and the being resisting this messenger was not a human Persian king. It was a territorial spirit — a high-ranking rebellious elohim over Persia, resisting God’s will.

Michael (Mikha’el, “Who is like God?”) is called sar gadol — the great prince, and later described as the one who fights for Israel.

In Revelation 12, he wages war against the dragon:

“Michael and his angels fought with the dragon, and the dragon and his angels fought... but they did not prevail.”

Michael is not just an angel. He is a commander, a general, if you will— a warrior of Yahweh’s heavenly host. The Greek calls him archangelos — the chief messenger, or more precisely, the chief warrior of heaven. He stands opposed to spiritual rulers of darkness in heavenly places — a phrase Paul understood quite literally.

And there are more:

• Seraphim (saraphim) — literally burning ones. In Isaiah 6, they cover their faces and feet and cry out, “Holy, Holy, Holy is Yahweh of Hosts!” They are throne guardians, fiery beings of purity who attend the Most High.

• Cherubim (keruvim) — the ones stationed at Eden’s gate with flashing swords, and the ones Ezekiel saw in terrifying detail: each with four faces (lion, ox, eagle, man), four wings, and wheels full of eyes. They don’t just guard. They carry the throne of God.

And here’s another point:

These beings, though ancient and powerful, are not eternal in authority. Some rebelled. Some were judged. Some fell and birthed abominations. Some still rule over nations — unjustly — until the time of the end, when the true King, Yeshua Meshiach, comes to reclaim what’s His.

That’s why spiritual warfare matters. This is why prayer matters!

Because when Paul wrote in Ephesians that we wrestle not against flesh and blood, he meant it. The Greek terms he used — arche (rulers), exousia (authorities), kosmokratoras (world rulers), pneumatika tes ponerias (spiritual forces of wickedness) — these match the terms used for rebellious divine beings, not demons alone.

And when Jesus returns, He doesn’t just come to judge humans. He comes to judge the heavenly beings who betrayed their assignments. The ones who sat in Yahweh’s council, saw His glory, and turned from it.

So no — angels are not sweet floating spirits with harps.

They are warriors, messengers, judges, guardians, and sometimes even traitors.

But the faithful ones?

They still surround the throne.

They still cry “Kadosh, Kadosh, Kadosh” — Holy, Holy, Holy.

They still stand ready for His command.

And they still fight... for us.

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Angels And The Divine Council – What You Were Never Taught, Part 2

Let’s go back. Not to the beginning of Genesis, but just a little past it. To a verse so often glossed over or reimagined that people totally miss the earthquake underneath it. Genesis 6:1–4 — the passage that opens the floodgates. Literally.

“When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose.”

Sounds poetic. But it wasn’t. It was a mutiny. A breach between the heavens and the earth.

The Hebrew phrase for “sons of God” is bene ha’elohim. That term is not used for men in Scripture. It is used elsewhere — such as in Job 1:6 and 38:7 — to describe heavenly beings, part of God’s divine assembly. These were not men from the “godly line of Seth” marrying “ungodly daughters of Cain.” That theory is much later, designed to make people feel comfortable. But the language doesn’t support it. This is a case of heavenly beings stepping over a line they were never meant to cross.

And what did they do? The word used here — “took” — is laqach in Hebrew. It doesn’t always imply romance or consent. It’s also used in places of taking property, seizing land, or even abduction. These celestial beings saw, desired, and took. That’s Genesis 3 all over again — but this time, it wasn’t just humans being tempted. It was divine beings becoming the tempters.

Now, the children born of this rebellion were called Nephilim. That word gets tossed around, distorted by mythology, movies, and books, but its root is clear. Nephilim comes from the Hebrew verb naphal, which means “to fall.” So Nephilim means “fallen ones” — not giants in the modern fairy tale sense, but corrupted offspring of a union that never should have happened.

These beings weren’t part of God’s plan. They weren’t part of His order. They were hybrid abominations, born of rebellion. And Genesis 6 says something chilling:

“The Nephilim were on the earth in those days—and also afterward...”

Afterward? After what?

After the flood. The very flood God sent to wipe out corruption on the earth.

And yet somehow, that same corruption reappears later in Scripture. When Israel’s spies scouted Canaan, they said in Numbers 13:33:
“We seemed like grasshoppers in our own eyes, and we looked the same to them.”

And then they name them: the Nephilim. “The descendants of Anak come from the Nephilim,” they said. That wasn’t just fear talking — that was recognition. These beings, or at least their genetic/spiritual influence, had reemerged.

So here’s what we’re dealing with. Not just a story about ancient warriors. But a heavenly rebellion that infected the earth. A group of divine beings — members of the bene ha’elohim, once part of God’s council — who abandoned their station. They defied God’s order, altered creation, and introduced knowledge and violence not given by Heaven.

Later Scripture confirms this. Jude 1:6 says:
“The angels who did not stay within their own position of authority, but left their proper dwelling, He has kept in eternal chains under gloomy darkness until the judgment of the great day.”

The Greek word used for “proper dwelling” is oikētērion — and it only shows up once more in all Scripture, in 2 Corinthians 5:2, where Paul uses it to describe our heavenly, resurrected body. That tells us these divine beings left their heavenly state to enter ours. They crossed over not just in location, but in form.

And in 2 Peter 2:4, Peter writes:
“God did not spare the angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness…”

That word for “hell” in the Greek isn’t the usual Gehenna. It’s Tartarus — a word used in that time to describe the deepest abyss, a prison for divine beings. Not metaphorical. Literal.

So here’s the pattern:

1. Heavenly beings rebel.

2. They defile creation.

3. Their offspring corrupt the world.

4. God sends the flood — and later, commands the destruction of Canaanite tribes with spiritual pollution.

5. Some of those angels are bound and awaiting judgment — but their legacy still affects the world.

And that’s why this matters for spiritual warfare. Because these aren’t just bedtime stories or symbolic lessons. These are real events with real consequences. The rebellion of the bene ha’elohim sets the stage for everything that comes after — from the corruption of nations, to the rise of demonic strongholds, to the need for a Messiah who could reclaim both heaven and earth.

And that’s why we must understand the ancient context. These beings weren’t “fallen angels” with pitchforks. They were once members of God’s heavenly host — high-ranking, glorious, trusted — and they traded all of that for lust, power, and pride. Sounds familiar, doesn’t it?

We’re not just fighting temptation.
We’re standing in a battlefield that was defiled long before us — but also one that was destined for redemption from the start.

And here’s the truth the enemy doesn’t want you to grasp:
They fell.
We rise.

Because where they once stood in council as sons of God, we are now called sons and daughters of God through Christ — bene ha’elohim by adoption.

They left their place.
We are being prepared for one.

Here's exactly where each section came from:

Genesis 6:1–4 — Straight from Torah.

• bene ha’elohim (sons of God) = Hebrew phrase found here and also in Job. Always used for divine beings, never mortal men.

• laqach (took) = Hebrew verb meaning “to seize, to take, to grasp,” not always consensual.

• Nephilim = From naphal, to fall — root word, not a mythological overlay.

Job 1:6 and 38:7 — Uses bene ha’elohim for heavenly beings who appeared before the LORD.

Numbers 13:33 — Nephilim mentioned again; the spies name Anak's descendants specifically.

Jude 1:6 and 2 Peter 2:4 —

• Jude uses the same structure as Genesis 6 but from a Greek-language view.

• oikētērion (Greek for “proper dwelling”) contrasts heavenly form vs. earthly embodiment.

• Tartarus is the Greek word Peter uses, not “hell” as in Gehenna. It's only used once in the New Testament.

2 Corinthians 5:2 — Paul’s use of oikētērion, referring to the heavenly body we long for — same word Jude uses for what those angels left behind.

Every ancient word (Hebrew or Greek) was checked against biblical lexicons, like Strong’s Concordance and the Masoretic and Koine manuscripts, not commentaries. There’s no apocryphal material or Second Temple texts like Enoch included.

So this is your Bible, and nothing more. Just opened up in its oldest, rawest, truest form — like it was meant to be.

________________________________________________________________________________

Angels And The Divine Council – What You Were Never Taught, Part 3

Let’s open the scrolls again, this time to Daniel 10. Most folks skip right past this chapter on their way to the lion’s den or the seventy weeks, but in doing so, they miss one of the most explosive revelations in all of Scripture. What looks like a private vision of an old prophet turns out to be the veil pulled back on cosmic warfare — not symbolic warfare, but real conflict between heavenly beings and regional rulers not made of flesh and blood.

Daniel had been fasting and mourning for three full weeks — 21 days — praying for insight after receiving a troubling vision. Then, at last, an angelic figure appears. But not immediately. He tells Daniel something staggering:

“Fear not, Daniel, for from the first day that you set your heart to understand… your words have been heard, and I have come because of your words. The prince of the kingdom of Persia withstood me twenty-one days…” (Daniel 10:12–13)

Let’s pause there.

As mentioned in part 1, the Hebrew word used for “prince” is sar — it means ruler, commander, chief. But this is not a human king. This sar was able to stand against an angel sent from God. No mortal king can do that. We’re dealing with a spiritual being — a supernatural entity with territorial dominion. And it took divine reinforcements to break through.

The angel continues:

“…but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia.”

Michael is not just a warrior angel — he’s called a chief prince (sar hagadol) and elsewhere is named specifically as the protector of Israel. In Daniel 12:1, he’s the one who arises in the final days when Israel faces its greatest trouble.

So what do we learn here?

That over the regions of the earth — real geographic kingdoms like Persia and later Greece — there are non-human powers assigned, ruling from the unseen realm. These aren’t demons crawling out from shadows. These are cosmic-level principalities, once part of the Divine Council — now in rebellion.

When the angel mentions the “kings of Persia” in plural, he’s not being poetic. There were multiple supernatural agents interfering with God’s word getting to Daniel. And it took Michael — Israel’s warrior — to break through that blockade.

Then he drops this:

“When I depart, the prince of Greece will come.” (Daniel 10:20)

This wasn’t a prophecy about Alexander “the Great“. This was an announcement of the next spiritual regime shift. Persia’s spiritual overlords were about to be replaced by another sar, another spiritual power over the Greek empire. And that sar would influence everything from culture, language, government, and religion — all while staying unseen.

This isn’t fiction. This is heaven’s war room — God’s Divine Council, fractured by rebellion. Some of the bene ha’elohim (sons of God) had been assigned to the nations after Babel (we’ll get to that in the next part), but instead of leading the nations to worship God, they accepted the worship for themselves. They became territorial gods, corrupt rulers of the spiritual realm.

In Deuteronomy 32:8–9, the earliest Hebrew manuscripts say:

“When the Most High gave to the nations their inheritance, when He divided mankind, He fixed the borders of the peoples according to the number of the sons of God. But the LORD’s portion is His people, Jacob His allotted heritage.”

Not “sons of Israel,” like later scribes tried to smooth out. The Dead Sea Scrolls and the Greek Septuagint preserve the original — “sons of God” (bene ha’elohim). That tells us plainly:
God divided the nations among members of His heavenly host — and they failed Him.

And now, in Daniel’s time, those rebellious rulers are at war with God’s messengers. Daniel had to pray and fast for 21 days, not because God was slow to act, but because there was resistance in the spiritual realm — organized, territorial, entrenched.

And so are we surprised when Paul tells us in Ephesians 6?:

“We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”

Paul isn’t inventing something new — he’s confirming what Daniel saw, what Moses recorded, and what the prophets hinted at. These are the fallen council members — once glorious, now corrupted. They are the unseen authorities who stir up wars, fuel idolatry, and whisper into empires.

And in Daniel 10, for the briefest moment, the curtain is pulled back and we see the battlefield.

So when you pray — especially when you press in hard for something that doesn’t come — understand that you may be doing more than asking. You may be entering into war. Your words, like Daniel’s, may shake the gates of a kingdom in the air.

And when you don’t feel heard, you may be the reason reinforcements are already on the way.

This is not just Old Testament mythology. This is the ongoing conflict between the fallen Divine Council and the sons and daughters God is raising up to replace them.

Because where they failed, we are being trained.
Where they ruled with pride, we will rule with humility.
And where they fell… we will stand.

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Angels And The Divine Council – What You Were Never Taught, Part 4

There’s a courtroom scene tucked away in Psalm 82 that most believers have never truly seen. It's only eight verses long — easy to skim, easy to misread. But it’s not a psalm of comfort. It’s a divine rebuke, and it’s thunderous. Not spoken to men… but to gods.

Let’s open the scroll.

“God stands in the divine assembly; He judges among the gods.” (Psalm 82:1)

The Hebrew here is raw and striking.
“Elohim nitzav ba’adat-el; bekerev elohim yishpot.”

In other words, “Elohim” (God) is standing in “adat-el” — the Divine Council — and judging among “elohim” (gods). Yes, the same word used for God is also used here in the plural. Because in Hebrew, elohim doesn’t automatically mean the Most High. It means a spiritual being — any being not of the earthly realm.

This courtroom is not metaphor. God is literally convening a session with His heavenly host. But He’s not there to take counsel. He’s there to confront them.

“How long will you judge unjustly and show partiality to the wicked?” (Psalm 82:2)

He’s rebuking them. Why? Because these elohim — these once-glorious beings assigned to govern the nations (Deuteronomy 32:8–9) — have turned justice into corruption. They were meant to guide mankind toward the Light, but they chose darkness instead. They let the wicked prosper. They trampled the poor. They twisted judgment.

“Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute.” (Psalm 82:3)

He’s telling them what they were supposed to do — but didn’t. These are not commands to human judges. The language, tone, and setting all point upward. The Most High is dressing down His rebellious sons.

Then comes a key verse:

“They have neither knowledge nor understanding,
they walk about in darkness;
all the foundations of the earth are shaken.” (Psalm 82:5)

Their failure has cosmic consequences. The very foundations of creation are affected when spiritual rulers fall. Earthquakes in justice, morality, and truth begin in heavenly places. Chaos on earth often reflects corruption in the unseen realm.

Now look at verse 6 — the most controversial line in the psalm:

“I said, ‘You are gods,
sons of the Most High, all of you;
nevertheless, like men you shall die,
and fall like any prince.’” (Psalm 82:6–7)

This is the verdict.
God reminds them of who they were: “You are gods” — elohim, not metaphorical, not symbolic.
And “sons of the Most High” — the same phrase used in Genesis 6 and Job.

These were Divine Council members — beings created to rule the nations in loyalty to Yahweh. But they rebelled. They accepted worship instead of pointing people to the Most High. And now, they are being sentenced.

God declares: “Like men you shall die.”
The Hebrew is ka’adam temutun — just as Adam died, so will you. Spiritual death. Ruin. And ultimately, destruction. For beings not meant to die, that’s the harshest sentence imaginable.

And they will “fall like any prince.” That word naphal — to fall — ties right back to Genesis 6, doesn’t it? The Nephilim, the fallen ones. The same rebellion, echoed in layers.

Psalm 82 ends with a cry:

“Arise, O God, judge the earth; for You shall inherit all the nations!” (Psalm 82:8)

That’s the real heart of the psalm.

The nations had been disinherited at Babel (we’ll dig into that in the next part). The bene ha’elohim had been given authority over them, but they failed — and now God is reclaiming His inheritance. That’s what this verse means: “You shall inherit all the nations.” He’s taking them back.

And do you know how He plans to do it?

Through us.

That’s the wild part. The Divine Council failed. The sons of God rebelled. So God sent His own Son, who then brought many sons and daughters to glory (Hebrews 2:10). And what was once ruled by rebels will one day be ruled by those redeemed in Christ.

Paul puts it this way in 1 Corinthians 6:3:

“Do you not know that we will judge angels?”

You.

You were made to sit in the seats they abandoned. To rule with righteousness, not pride. To reflect His image into the world and shine like the stars in a sky once ruled by darkness.

Psalm 82 isn’t a fable. It’s a sentence. A turning point in the heavenly story. And it’s one more piece in a war most people don’t even know they’re in.

But now you do.

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Angels And The Divine Council – What You Were Never Taught, Part 5

To understand why Psalm 82 even had to happen — why the Divine Council fell and why the nations were taken from them — we have to go all the way back to Babel.

We usually tell the Tower of Babel story like a teaching lesson about pride and language confusion. But there’s more than just scattered tongues in Genesis 11. There’s a spiritual fracture happening.

First, remember that before Babel, all humanity had one language and lived in one place. After the flood, God had told Noah’s descendants to “be fruitful and multiply, and fill the earth.” They were supposed to scatter. But by Genesis 11, they were doing the opposite:

“Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves…” (Genesis 11:4)

The word for “make a name” is shem. Not a family name — it’s a word tied to renown, authority, reputation. They weren’t just avoiding being scattered. They were attempting to centralize power under their own rule, elevate themselves spiritually, and connect with the heavens by their own strength.

Now, God doesn’t strike them down. He does something more permanent.

“So the LORD dispersed them… and from there the LORD scattered them over the face of all the earth.” (Genesis 11:8–9)

Now stop right here — because this is where Deuteronomy 32 fills in the rest of the story.

“When the Most High gave to the nations their inheritance,
when He divided mankind,
He fixed the borders of the peoples
according to the number of the sons of God.
But the LORD’s portion is His people, Jacob His allotted heritage.” (Deut. 32:8–9, oldest Hebrew reading)

At Babel, when mankind was scattered, God assigned each nation to a spiritual ruler. He handed over governance to the bene ha’elohim — sons of God. This is when the Divine Council got their jurisdictions. Seventy nations were divided up (Genesis 10), and each one received a spiritual overseer.

But notice: “the LORD’s portion is His people.” That means God kept one nation — one inheritance — for Himself. Israel. But even that nation didn’t exist yet. God hadn’t called Abram at this point. He hadn’t established His covenant. Israel was still future. He chose to create His people from scratch — through one man’s faith — while all other nations went under angelic administration.

Now here’s the tragedy: those sons of God rebelled.

Rather than ruling in justice, they turned the hearts of the nations toward themselves. They allowed — even demanded — worship. That’s where false gods come from. Baal, Marduk, Chemosh, Molech, Zeus — these aren’t made-up characters. They are corrupt council members who accepted the worship meant only for the Most High.

And that’s why Psalm 82 exists. It’s God’s public judgment on what began at Babel.

But here's the twist: God doesn’t give up on the nations. He starts a rescue plan.

He calls Abram out of Ur — a city steeped in moon-god worship — and makes a covenant. He says: “Through you, all the families of the earth shall be blessed.” (Genesis 12:3)

Did you catch that?
All the families.
All the scattered ones.

This wasn’t just about creating one holy nation. It was about winning the world back.

But the enemy knew this. And as the plan unfolded, so did the opposition. The corrupt council tightened their grip on the nations. Wars flared. Idolatry spread. Prophets were killed. And by the time Jesus arrives on the scene, the nations are fully under foreign spiritual rule.

But watch what Jesus does.

In Luke 10, He appoints seventy (or seventy-two, depending on the manuscript) disciples — and sends them out two by two to go into every town He’s about to visit. Why that number?

Because there were seventy nations listed in Genesis 10 — the very nations handed over at Babel.

Jesus is doing more than sending missionaries. He’s reclaiming territory.
Every healing, every demon cast out, every message of the Kingdom — it’s a stake in the ground.

When they return, they say:

“Lord, even the demons are subject to us in Your name!”

And Jesus responds with something profound:

“I saw Satan fall like lightning from heaven.” (Luke 10:18)

Not a random comment. Not symbolic. He’s talking about what’s beginning. The power structures that had ruled since Babel — fallen sons of God, thrones, dominions, principalities — are starting to crack.

The Divine Council's rebellion is being answered.

And that’s why, after the resurrection, Jesus says:

“All authority in heaven and on earth has been given to Me. Go therefore and make disciples of all nations…” (Matthew 28:18–19)

He doesn’t say this casually.
He’s announcing a cosmic reversal.

What was fractured at Babel is being mended at Pentecost — when people from every nation under heaven hear the gospel in their own languages, undoing the confusion of tongues.

What was handed over to fallen spiritual rulers is being taken back by the blood of the Lamb.

And one day, Revelation 11:15 will be fulfilled:

“The kingdoms of this world have become the Kingdom of our Lord and of His Christ, and He shall reign forever and ever.”

That’s the end of the war.
The rebellious council judged.
The nations restored.
And the King enthroned.

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Angels And The Divine Council – What You Were Never Taught, Part 6

We’ve got to stop picturing angels as soft, smiling men with big white wings. Or worse — baby-faced cherubs with curls and harps. If you ever actually saw what Scripture describes around the throne of God, you wouldn’t be painting it on nursery walls. You’d be face-down like Ezekiel.

So let’s talk about two of the most misunderstood beings in the heavenly realm: cherubim and seraphim.

They are not the same thing. They do not serve the same function. And they do not look like anything you’ve ever seen on a greeting card.

Let’s start with the cherubim.

The first time they’re mentioned is in Genesis 3:24:

“He drove out the man, and at the east of the garden of Eden He placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.”

The word keruvim (plural of keruv) doesn’t mean “little winged thing.” It likely comes from an Akkadian root karabu, which means to bless or to intercede, but in context these beings are not just intercessors — they are guardians.

They’re positioned at the gate of Eden — which, remember, was the place where heaven and earth once touched. The place of divine-human fellowship. After sin, the way was blocked. The cherubim stood at that boundary — fierce, with flame and power — not to punish, but to protect the holy presence of God from human defilement.

Next time we see them? Exodus 25. God tells Moses to make a mercy seat for the ark of the covenant, and guess what He places on top?

“Make two cherubim of gold... and the cherubim shall spread out their wings above, overshadowing the mercy seat... There I will meet with you.” (Exodus 25:18–22)

The cherubim here are not decoration. They are throne guardians. In fact, the ark is designed to represent God’s throne on earth — and the cherubim are the ones attending it. This same imagery shows up again and again.

In 1 Kings 6, Solomon places massive carved cherubim in the Temple, each ten cubits tall, wings touching wall to wall. This isn’t ornamentation. It’s to show: this is where God dwells.

Now flip to Ezekiel 1. The prophet sees a vision by the River Chebar — a whirlwind, a cloud, fire, lightning… and in the middle of it?

“Four living creatures… each had four faces, and each of them had four wings.” (Ezekiel 1:5–6)

The faces? Human, lion, ox, and eagle.
Wings? Two covering themselves, two outstretched.
Their movement? They don’t turn — they go straight in any direction.
And under them: wheels full of eyes.
And above them: a crystal platform.
And above that: a throne.

This is a mobile throne-chariot of Yahweh, and the cherubim are its bearers.

Ezekiel later confirms in chapter 10: “These were the living creatures that I saw underneath the God of Israel by the Chebar canal; and I knew that they were cherubim.”

These aren’t the kind of beings you approach with a song and a hug. They are holy, terrifying, throne-bearing guardians of the divine presence.

And then we come to the seraphim.

These only show up by name in Isaiah 6, but when they do, you can’t miss them.

“I saw the Lord sitting upon a throne, high and lifted up… Above Him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew.” (Isaiah 6:1–2)

The word seraphim comes from saraph, which means to burn. It’s the same root used for fiery serpents in Numbers 21. In other words, the seraphim are burning ones — blazing, radiant, glorious.

These beings aren’t just on fire. They are fire.

They cry out:

“Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!”

And at their voice — not God’s voice, but theirs — the doorposts shake, and the temple fills with smoke.

When Isaiah sees this, he doesn’t say, “Wow, what a beautiful worship experience.” He says:

“Woe is me! I am undone!”
Why? Because in the presence of absolute holiness, sin cannot hide. Isaiah cries out, and one of the seraphim flies to him with a burning coal, touches his lips, and says:

“Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

The seraphim are not messengers like the malakim.
They are not council members like the bene ha’elohim.
They are not even guardians like the cherubim.
They are agents of purification, keepers of holiness itself.

They serve not on the outskirts, but in the direct presence of God’s throne. They are flame that protects flame — for our God is a consuming fire.

Now if all that’s not enough to undo our Sunday School images, go forward to Revelation 4.

John sees heaven open — and there again are four living creatures around the throne. And they look familiar.

“The first living creature like a lion, the second like an ox, the third with the face of a man, the fourth like an eagle in flight. And the four living creatures… never cease to say, ‘Holy, holy, holy is the Lord God Almighty…’”

These creatures blend cherub and seraph imagery — fire, wings, eyes, voice, worship, thunder. Why?

Because John is seeing not a different vision than Isaiah or Ezekiel — he’s seeing the same heavenly reality through the lens of resurrection and glory.

The point?

God’s throne is not surrounded by quiet. It’s surrounded by fire, sound, praise, and holy terror.

It is alive.
It is burning.
And it is guarded by beings who would undo you just by being near them.

And yet…
We are told in Hebrews 4:16:

“Let us then with confidence draw near to the throne of grace…”

Not because we are worthy.
Not because we’re strong.
But because the Lamb has gone before us.

The very throne the cherubim guard and the seraphim praise — the very throne from which lightning and judgment flow — is now a throne of grace.

Not because God changed.

But because the blood of Jesus speaks a better word than flame or sword.

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Angels And The Divine Council – What You Were Never Taught, Part 7

Let’s dive into one of the most fascinating—and often misunderstood—figures in Scripture: the Angel of the LORD. He shows up over and over again in the Old Testament, speaking as God, accepting worship, and yet somehow being distinct from God Himself. This isn’t your average messenger angel. No, this is a figure who blurs the lines between divine and created, and understanding Him reshapes everything we think about God’s interaction with humanity.

First, a quick survey of appearances:

• In Genesis 16, the Angel of the LORD finds Hagar in the desert, speaks as God, promises descendants, and after the encounter, Hagar calls Him “El Roi” — The God Who Sees Me.

• In Exodus 3, Moses encounters the Angel of the LORD in the burning bush. The angel speaks as God, but the text is clear: “I am the God of your father…” (Exodus 3:6). Moses is told to remove his sandals because he’s on holy ground, not because of a simple angel, but because of God’s presence.

• In Judges 6, the Angel of the LORD appears to Gideon, calls him “mighty warrior,” and when Gideon realizes He is the LORD, he fears for his life, because he’s seen God face to face.

• In Joshua 5, the “Commander of the LORD’s army” appears to Joshua, who falls facedown in worship.

So what’s going on here?

The Hebrew phrase used is Malak Yahweh (מַלְאַךְ יְהוָה), literally “Angel (or messenger) of the LORD.” But this figure is often identified as the LORD Himself. The exact same name, the same divine authority, the same holiness. Yet Scripture treats Him as a distinct person, appearing physically, sometimes visible and tangible.

This figure is called a theophany—a visible manifestation of God to humans. Not a created angel, but God Himself in a form adapted for human encounter. Later Christian theology calls this the pre-incarnate Christ—Jesus appearing before Bethlehem.

A few linguistic notes:

• The Hebrew word malak means “messenger,” but in many places, the Angel of the LORD speaks as God, using first-person divine pronouns, and God speaks through Him. It’s not just a courier passing a message.

• In many encounters, worship is accepted by the Angel of the LORD (see Judges 13:20; Joshua 5:14), which no mere created angel would receive. Angels always redirect worship to God (Revelation 19:10; 22:8-9). This suggests the Angel is divine.

• The Greek Septuagint translates “Angel of the LORD” sometimes as ho Angelos tou Kyriou, but also uses Kyrios (Lord) for this figure, reinforcing his divine authority.

Another angle is how the Angel of the LORD relates to the Divine Council. He is never portrayed as a council member under God’s authority but as God’s own presence on mission. Unlike the bene ha’elohim who govern nations and rebel in Psalm 82, the Angel of the LORD acts as God’s representative without rebellion or limitation.

One powerful example is in Genesis 22, where the Angel of the LORD calls to Abraham just as Abraham is about to sacrifice Isaac, stopping him and providing a ram. Here the Angel speaks as God — “Now I know that you fear God...” (v. 12) — identifying directly with God’s judgment and mercy.

This shows the Angel of the LORD’s unique role: He is the divine emissary who both represents God’s presence and enacts His will directly in the world, bridging heaven and earth.

So why does this matter?

Because when we think of angels, we tend to think only of created beings serving God. But Scripture presents a more complex picture:

• There is the God who is Spirit and invisible (John 4:24).

• There are created angels and spiritual beings under His authority.

• And then there is the Angel of the LORD, a manifestation of God Himself in physical form before the incarnation.

Understanding this helps us grasp the continuity of God’s revelation—from theophanies in the Old Testament to the fullness of God in Christ. It also explains how God could engage directly and tangibly with humanity before Jesus came as flesh.

So next time you read about the Angel of the LORD, remember: you’re encountering a glimpse of God’s presence stepping into our world, not just a celestial courier.

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Angels And The Divine Council – What You Were Never Taught, Part 8

Michael. The name itself means “Who is like God?”—a rhetorical question loaded with heavenly authority. But who is Michael really? Is he just a mighty angel, or is there more?

Michael is the only angel called an archangel in Scripture (Jude 1:9). That title means “chief angel” or “principal messenger.” But Michael’s role goes way beyond just delivering messages. He’s a warrior, protector, and leader in the unseen spiritual battles that shape the fate of nations and believers alike.

Take Daniel 10, one of the most revealing passages on spiritual warfare:

Daniel mourns and fasts for three weeks, seeking understanding. Then a glorious figure appears, describing a spiritual battle that raged behind the scenes:

“The prince of the kingdom of Persia withstood me twenty-one days; but Michael, one of the chief princes, came to help me...” (Daniel 10:13)

Notice the language: “prince of the kingdom of Persia” is almost certainly a fallen angelic ruler assigned by Satan to influence Persia’s earthly realm. Michael is the heavenly “chief prince” who combats this dark spiritual authority.

This is not myth or fantasy; it’s a cosmic reality that Scripture reveals. Behind every empire and conflict, spiritual forces are at work—some loyal to God, others opposed.

Michael’s job? To defend God’s people and interests against these forces.

Fast forward to Daniel 12:1:

“At that time shall arise Michael, the great prince who has charge of your people.”

Michael is described as the protector of Israel, God’s appointed guardian in the unseen realm.

Jump to Revelation 12, and Michael leads the angelic army in a heavenly war against the dragon (Satan) and his angels:

“Now war arose in heaven, Michael and his angels fighting against the dragon...” (Rev 12:7)

This scene reveals Michael as the commander in the ultimate battle for God’s kingdom.

What about the original language?

The Hebrew Michael (מִיכָאֵל) breaks down as mi (who), ka (like), and El (God)—a name that boldly proclaims the unmatchable power of God.

The term archangel (archaggelos) is Greek and only appears twice in the New Testament (Jude 1:9 and 1 Thessalonians 4:16). This indicates Michael’s special rank among angels.

Some scholars note Michael is also called “one of the chief princes” (echad min harosh ha-sarim) in Daniel 10:13, implying there are multiple “princes” or spiritual rulers assigned to nations or peoples. But Michael is preeminent among them.

What does all this mean for us?

Understanding Michael’s role reassures believers that God’s sovereignty extends beyond what we see. The battles we face in prayer, temptation, or persecution are part of a larger spiritual conflict.

But we don’t fight alone.

Michael fights for God’s people. He stands as a guardian and warrior on our behalf in the unseen realms.

And this connects deeply to the Divine Council—the assembly of heavenly beings who administer God’s will in the cosmos. Michael is their commander, the chief warrior enforcing God’s justice and protection.

In practical terms, this means spiritual warfare isn’t about panic or superstition; it’s about confidence in the God who commands Michael and the armies of heaven.

So, next time you feel overwhelmed or under attack, remember: Michael stands as a mighty defender, answering God’s call to protect His people.

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Angels And The Divine Council – What You Were Never Taught, Part 9

Let’s talk about the Bene Elohim, Hebrew for “sons of God” (בְּנֵי הָאֱלֹהִים). These mysterious divine beings appear several times in the Old Testament, especially in poetic and prophetic texts. Who are they? What’s their function? And why does Psalm 82 portray them in a way that raises big questions?

The phrase Bene Elohim literally means “sons of the God,” or more naturally, “divine beings” or “heavenly beings.” The Hebrew root Elohim is plural but used here for the singular God, indicating the majestic and complex nature of God’s heavenly court.

These “sons of God” are generally understood to be angelic beings or members of the Divine Council—the assembly that governs creation under God’s ultimate authority.

Take Job 1:6 and 2:1, where the Bene Elohim present themselves before the LORD:

“Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them.”

Here they appear as a heavenly council, summoned by God. This suggests they have a role in governing or overseeing creation.

But the real kicker comes in Psalm 82, where God stands in the Divine Council and judges the Bene Elohim:

“God has taken his place in the Divine Council; in the midst of the gods he holds judgment: ‘How long will you judge unjustly and show partiality to the wicked?… I said, “You are gods, sons of the Most High, all of you; nevertheless, like men you shall die...”’” (Psalm 82:1-7)

This text is explosive:

• These Bene Elohim are called “gods” (elohim), which matches their status as divine beings.

• Yet they are judged by God for injustice and partiality.

• They are told they will die “like men,” implying they are not immortal gods but created beings held accountable.

In the original Hebrew, elohim (gods) and bene ha’elohim (sons of God) underscore their elevated position yet created status.

This shows the Divine Council is not just a choir of perfect angels but a governance body with fallen members who rebel or fail in justice.

This sets the stage for the “Watchers” and other fallen angels who abused their roles, as hinted in Genesis 6:1-4 and reflected in apocalyptic literature.

So who are the Bene Elohim?

• They are heavenly beings appointed to administer God’s justice and rule.

• They participate in divine decision-making.

• They are accountable to God and subject to judgment.

• Some rebel or fail, as Psalm 82 implies, leading to corruption and judgment.

This reveals that God’s cosmic administration is complex, with responsibilities delegated to spiritual beings—but ultimate authority and judgment belong to the One true God.

This framework shapes our understanding of spiritual warfare, divine justice, and the interplay between heaven and earth.

And it also explains why Jesus, the Son of God, stands uniquely above these beings as the true and eternal divine King.

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Angels And The Divine Council – What You Were Never Taught, Part 10

Alright, now we’re entering the realm of the most awe-inspiring, mysterious, and—let’s be honest—kind of intimidating angelic beings: the Seraphim and Cherubim. These aren’t your everyday angels delivering messages or fighting battles. They are the heavenly attendants around God’s throne, embodying divine holiness, worship, and protection.

Let’s start with the Seraphim (שְׂרָפִים, seraphim). The name comes from the Hebrew root saraph, meaning “to burn” or “to consume with fire.” They are often understood as “the burning ones” or “fiery beings.” This fiery imagery isn’t about destruction alone but signifies their intense holiness and purity, as well as their role in purifying and proclaiming God’s glory.

The main biblical reference for Seraphim is in Isaiah 6:

Isaiah has a vision of the LORD sitting on a high and exalted throne, and around Him stand the seraphim—six-winged creatures calling to one another:

“Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!” (Isaiah 6:3)

Their wings are arranged in three pairs:

• Two covering their faces—reverence and awe before God’s holiness

• Two covering their feet—modesty and humility

• Two for flying—swift service and readiness

The seraphim’s cry and presence emphasize the absolute holiness of God, and their interaction with Isaiah includes one touching his lips with a burning coal, symbolizing purification (v. 6-7).

Moving to the Cherubim (כְּרוּבִים, keruvim), their name’s origin is less clear but is often linked to a root meaning “to bless” or possibly from a word meaning “to be near” or “to cover.”

Cherubim appear in several key places:

• As guardians of Eden after the Fall, placed east of the garden with a flaming sword (Genesis 3:24), guarding the way to the tree of life.

• In the Tabernacle and Temple, as part of the Ark of the Covenant’s mercy seat (Exodus 25:18-22), where two cherubim with outstretched wings face each other, symbolizing God’s presence and glory resting between them.

• In Ezekiel’s visions (chapters 1 and 10), cherubim appear as multi-faced, winged creatures with wheels and full of eyes, acting as living chariots carrying God’s glory.

In Ezekiel, the cherubim combine strength, speed, and intelligence—they are not just statues but living creatures, revealing God’s active presence and control over creation.

The Hebrew language here emphasizes their function as guardians and bearers of God’s holiness and glory. Their multi-winged forms and multiple faces reflect the fullness of God’s character and the vastness of His authority.

Both seraphim and cherubim share these features:

• They are closest to God’s throne, serving in worship and protection.

• Their presence reflects God’s holiness, awe-inspiring and sometimes terrifying.

• They participate in heavenly worship, declaring God’s holiness continuously.

One last note: Though both types are called “angels” in the broad sense of messengers or spiritual beings, they are clearly different orders or classes from the bene ha’elohim or Michael’s warrior angels. Their primary role is to magnify God’s holiness and to guard His throne and presence.

This makes them central to the Divine Council’s worship and governance, ensuring that God’s authority is never compromised and His holiness never diminished.

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Angels And The Divine Council – What You Were Never Taught, Part 11

Now that we’ve unpacked the Divine Council’s key players—the Bene Elohim, Michael, the Seraphim, and Cherubim—let’s get practical. How does this heavenly hierarchy affect our spiritual warfare and daily walk as believers?

First, knowing the Divine Council is real and active should give us confidence and humility. We’re not lone warriors facing evil blindly; we are part of a cosmic battle overseen by God’s sovereign command and His angelic forces.

The Hebrew word often translated as “worship” (shachah) literally means “to bow down” or “prostrate,” showing us that worship is the foundation of spiritual power. When the seraphim declare, “Holy, holy, holy,” they aren’t just singing; they are engaging in God’s cleansing fire, revealing that holiness is the battlefield’s true victory.

Understanding Michael’s role as protector of God’s people encourages us to call on God boldly, trusting His appointed warrior to defend us (Daniel 10:13, 12:1).

But also, the warning in Psalm 82 about the Bene Elohim’s injustice reminds us to stand firm in God’s justice and truth, resisting partiality, corruption, and deception—even within spiritual realms.

Here’s how this knowledge translates into daily spiritual warfare:

• Prayer becomes strategic. We pray not just for ourselves but for God’s justice to prevail against spiritual rulers influencing nations.

• Worship is our weapon. Declaring God’s holiness disarms darkness (Psalm 99:5).

• We recognize spiritual realities. We discern when spiritual forces are at work and pray accordingly.

• We rest in God’s sovereignty. Knowing Michael and the Divine Council fight on our behalf takes the pressure off us to “be our own savior.”

• We reject false spiritual pride or fear. We aren’t equal to angels nor utterly powerless—we are children of God, called to walk humbly but confidently.

The Hebrew and Greek words used in Scripture highlight this balance of authority and dependence—we wield the Name of God, but it’s God’s authority and angelic forces that enforce His will.

So next time you face trials, temptations, or unseen battles, remember: the Divine Council is real, Michael leads the fight, the seraphim call for holiness, and cherubim guard God’s presence.

You’re never alone. You’re never powerless.

The ancient manuscripts and languages are clear: God reigns, angels serve, and the spiritual war is won by faith in the One True God.

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Angels And The Divine Council – What You Were Never Taught, Part 12 (Final Summary)

We’ve traveled deep into the heavenly realms, peeling back layers of Scripture written in Hebrew and Greek, discovering truths that shake common ideas and ignite new faith.

The Divine Council is not a vague idea but a vivid reality—God’s heavenly government made up of Bene Elohim, angelic beings appointed to govern creation under His authority. These beings are powerful yet accountable, judged by God Himself for justice.

Psalm 82’s stark reminder that even divine beings face judgment teaches us that holiness and justice are non-negotiable—a cosmic standard from the throne of God.

We met the Watchers—those angels who fell by rebelling and corrupting humanity, showing the real consequences of disobedience in the spiritual realm.

Michael, the archangel, stands as God’s warrior prince, protector of His people, and leader in the unseen battles described in Daniel’s visions. His role underscores God’s power and care in spiritual warfare.

The Seraphim and Cherubim—fiery, multi-winged, multi-faced beings—reveal the overwhelming holiness and majesty of God’s presence. Their continuous worship and service teach us reverence and awe as essential to spiritual life.

Putting this all together means understanding that spiritual warfare is rooted in worship, truth, justice, and reliance on God’s authority. We’re participants in a cosmic drama where God is sovereign, and His angels enact His will.

The ancient Hebrew and Greek languages enrich our view—words like elohim, seraphim, and cherubim carry meanings of power, fire, and holiness that only emerge fully when seen in their original context.

So, dear reader, this teaching isn’t just academic as it started out to me—it’s a call for all who love our Lord and Savior, to stand firm, worship boldly, pray strategically, and walk humbly, knowing the unseen is real, but God’s victory is sure.

GOD ALMIGHTY’S Divine Council watches, the angels fight, and God reigns—forever holy, forever just, forever loving.

Amen and Amen!

Shalom, Shalom.

1 A book preserved in both the Dead Sea Scrolls and referenced directly by Jude in the New Testament. The Book of Enoch was not written by the biblical Enoch, the 7^th from Adam, but by multiple anonymous Jewish writers between 300–100 BC. Though Jude quotes one verse (1:9), the full book was never considered Scripture in Judaism or early Christianity—only the Ethiopian Church preserved it.

2The term “Lucifer” appears only in Isaiah 14:12 in the Latin Vulgate, translated from the Hebrew הֵילֵל בֶּן־שָׁחַר (Helel ben Shachar), meaning “shining one, son of the dawn.” This poetic insult refers to the king of Babylon, as made clear in Isaiah 14:4. The chapter mocks the king’s arrogant rise and humiliating fall, likely referencing Nebuchadnezzar or his dynasty. The name “Lucifer” (Latin for “light-bringer”) was never in the original Hebrew, nor was it ever used in Scripture as a name for Satan. Later traditions misapplied this verse as describing Satan’s fall, but in context, it is a taunt against a proud human ruler. 

 

image done by chatgpt at my direction