|
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
Where are guardian angels mentioned in the Bible? |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
Dear Gomar, Angels are God's servants, and are shown as helping, guiding and protecting His people throughout the Bible. As far as 'personal, dedicated, full-time, assigned' guardian angels are concerned, I can find no hard evidence of their existence. |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
The evidence that angels exist as guardians is here in ps. 91 11-12. |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
Dear HeirofGod, You imply that I do not believe that we are protected by angels. Where do you get that? I simply cannot find any Bible verse that suggests a specifically, personally, permanently assigned angel for me or for anyone. I know that this might give one comfort, much like a teddy bear, but it is not Bible. Please read my words: I am aware that angels, as Gods servants, provide protection for His saints (including me and including you). This is Bible. I personally can testify to Divine intervention and protection before I was saved and after. Knowing that God is aware of all things and able to send His agents to help me whenever I need help is enough, without creating a 'personal lifeguard.' If you choose to believe in such a creature, or teach your children in 'Guardian Angels,' fine. In Christ Jesus. |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
What we call "Guardian Angels" are the angels Jesus referred to in Matthew 18:10 --
"See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven."
So Jesus acknowledges that children("these little ones") have angels ("their angels") in heaven in the presence of God ("continually see the face of My Father"). These are the "guardian angels". |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
Dear Nolan, As I wrote in answer to HeirofGod, I certainly believe that angels are charged with protecting His people in accordance with His wishes, the reality of a full-time, personally-assigned angel or angels for every child or every saint is not supported in Scripture. I read all your references, as well as all the previous references in this line of postings. Your posting about Peter is the most challenging to understand, but not very conclusive about the existence of guardian angels. Why the others would taunt her that 'it was his angel' seems to be ridiculing her, as if she was seeing a ghost. Peter's angel was off the job? Guardian angels look like their charges? Why didn't they want to see who it was? I don't know.
Matthew 18:10, These angels are constantly in heaven. Also, as every child does stumble on rocks and every other available protrubance, and suffer all kinds of accidents (some more than others), then God is a God Who does not send the angels to protect all that often. That God *withholds* His angels is a stumbling point. (pun intended :-) As a parent, I would be pretty upset every time my child skinned her knee, or got a fever. Those times are heart-wrenching! "Where were you, Guardian?!?!"
That "more than 12 legions" are available at any time does not surprise me at all. I believe in myriads of angels! I have experienced angelic intervention both before and after I was apprehended by the Lord. However, *my own* angel is a bit hard to grasp. Possibly those few people that never have any problems could claim their constant companionship?
In any case, dear friend, I don't lose sleep wrestling with this, and I hope you don't :-)
In Christ Jesus, charis |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
Charis: Someone may have already cited the Scripture I am going to give now. If this one has already been used pertaining to the question of guardian angels, then I apologize for the redundancy. (I haven't read every entry under the primary question, so I don't know whether this Scripture has already been used.)
I am not arguing for or against a doctrine of guardian angels. I merely point out Heb 1:14, where it says of angels: "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" |
| |
Where are guardian angels mentioned? |
|
|
|
Bible general Archive 1
|
| |
Dear friend Charis! Thank you for your response. No, I didn't lose sleep over this question (being in a different time zone :) ).. Yes, I read Acts 12:15 and came to the conclusion that this was not supportive of the theory of guardian angels either. Hebrews 1:14 comes the closest to giving evidence for guardian angels, but one cannot base a belief of guardian angels on that since it only mentions angels as 'ministering spirits'.. I agree with you that the idea of everyone having their own individual angel is hard to grasp. If something were to happen to us, like a car accident, then we ask "Where was my angel?". It is good to keep in mind that God uses adversity to help develop our 'faith muscles' (James 1:2-4). And even though God may not always remove us from the midst of adversity, He will always walk with us through the adversity (Psalm 23:4). So either way, God knows all and sees all, but these verses alone are not conclusive enough (for me) to prove that we each have a guardian angel that is stationed or commissioned to us. |
| |
Babies in heaven when they die? |
|
|
|
Bible general Archive 1
|
| |
"A child who dies at an age too young to have made a conscious, willful rejection of Jesus Christ will be taken to be with the Lord."
Nolan:
Do babies and others incapable of professing faith in Christ automatically go to heaven?
People often wonder about the eternal destiny of the unborn, babies, and those unable to intellectually understand the gospel. That question is a difficult one. Unfortunately, the Bible offers us no explicit answer. However, based on several passages, as well as an understanding of God's character and His dealings with men, we can develop a good idea of how He works in such situations.
Second Samuel 12:23 is one of the passages often quoted to imply that babies go to heaven. Though the verse doesn't explicitly say that, David clearly does expect to one day be reunited with his departed child. Since we know David is a believer whose destiny was heaven, we can infer that his hope of reunion means he expected his child to be in heaven. Thus, 2 Samuel 12:23 suggests strong evidence for a heavenly destiny of the unborn and children who die young.
If this were all we had to support our position, it would be admittedly less than stalwart. However, there are other evidences that point us to the same conclusion. First, the Bible clearly teaches that God cares deeply for children. Passages like Matthew 18:1-6 and 19:13-15 affirm the Lord's love for them. Jesus not only used children as an example of the qualities of kingdom citizens, but also taught that they each have guardian angels (Matt. 18:10). Those verses don't state that children go to heaven, but they do show God's heart toward children. He created and cares for children, and beyond that, He always accomplishes His perfect will in every circumstance.
The psalmist reminds us that God is "full of compassion and gracious, longsuffering and abundant in mercy and truth" (Ps. 86:15). He is the God who became flesh that He might carry our sins away by His death on the cross (2 Cor. 5:21). He is the God who will comfort Christians in heaven, for "He will wipe away every tear from their eyes; there shall be no more death; nor sorrow, nor crying. There shall be no more pain" (Rev. 21:4). We can be assured that God will do what is right and loving because He is the standard of rightness and love. These considerations alone seem to be evidence enough of God's particular, electing love shown to the unborn and those who die young.
However, another point may be helpful in answering this question. While infants and children have neither sensed their personal sin and need for salvation nor placed their faith in Christ, Scripture teaches that condemnation is based on the clear rejection of God's revelation-whether general or specific-not simple ignorance of it (Luke 10:16; John 12:48; 1 Thess. 4:8). Can we definitely say that the unborn and young children have comprehended the truth displayed by God's general revelation that renders them "without excuse" (Rom. 1:18-20)? They will be judged according to the light they received. Scripture is clear that children and the unborn have original sin-including both the propensity to sin as well as the inherent guilt of original sin. But could it be that somehow Christ's atonement did pay for the guilt for these helpless ones throughout all time? Yes, and therefore it is a credible assumption that a child who dies at an age too young to have made a conscious, willful rejection of Jesus Christ will be taken to be with the Lord.
(http://www.gty.org/IssuesandAnswers/archive/heaven7.htm)
© 2000 Grace to You
|
| |
AGE OF ACCOUNTIBILITY |
|
|
|
Bible general Archive 1
|
| |
Teria:
Do babies and others incapable of professing faith in Christ automatically go to heaven?
People often wonder about the eternal destiny of the unborn, babies, and those unable to intellectually understand the gospel. That question is a difficult one. Unfortunately, the Bible offers us no explicit answer. However, based on several passages, as well as an understanding of God's character and His dealings with men, we can develop a good idea of how He works in such situations.
Second Samuel 12:23 is one of the passages often quoted to imply that babies go to heaven. Though the verse doesn't explicitly say that, David clearly does expect to one day be reunited with his departed child. Since we know David is a believer whose destiny was heaven, we can infer that his hope of reunion means he expected his child to be in heaven. Thus, 2 Samuel 12:23 suggests strong evidence for a heavenly destiny of the unborn and children who die young.
If this were all we had to support our position, it would be admittedly less than stalwart. However, there are other evidences that point us to the same conclusion. First, the Bible clearly teaches that God cares deeply for children. Passages like Matthew 18:1-6 and 19:13-15 affirm the Lord's love for them. Jesus not only used children as an example of the qualities of kingdom citizens, but also taught that they each have guardian angels (Matt. 18:10). Those verses don't state that children go to heaven, but they do show God's heart toward children. He created and cares for children, and beyond that, He always accomplishes His perfect will in every circumstance.
The psalmist reminds us that God is "full of compassion and gracious, longsuffering and abundant in mercy and truth" (Ps. 86:15). He is the God who became flesh that He might carry our sins away by His death on the cross (2 Cor. 5:21). He is the God who will comfort Christians in heaven, for "He will wipe away every tear from their eyes; there shall be no more death; nor sorrow, nor crying. There shall be no more pain" (Rev. 21:4). We can be assured that God will do what is right and loving because He is the standard of rightness and love. These considerations alone seem to be evidence enough of God's particular, electing love shown to the unborn and those who die young.
However, another point may be helpful in answering this question. While infants and children have neither sensed their personal sin and need for salvation nor placed their faith in Christ, Scripture teaches that condemnation is based on the clear rejection of God's revelation-whether general or specific-not simple ignorance of it (Luke 10:16; John 12:48; 1 Thess. 4:8). Can we definitely say that the unborn and young children have comprehended the truth displayed by God's general revelation that renders them "without excuse" (Rom. 1:18-20)? They will be judged according to the light they received. Scripture is clear that children and the unborn have original sin-including both the propensity to sin as well as the inherent guilt of original sin. But could it be that somehow Christ's atonement did pay for the guilt for these helpless ones throughout all time? Yes, and therefore it is a credible assumption that a child who dies at an age too young to have made a conscious, willful rejection of Jesus Christ will be taken to be with the Lord.
(http://www.gty.org/IssuesandAnswers/archive/heaven7.htm)
© 2000 Grace to You
|
| |
Do you believe that God was a man |
|
|
|
Gen 1:27
|
| |
"See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven."
--Matthew 18:10
How does this verse show that everyone has a guardian angel?
'"Father, glorify Your name." Then a voice came out of heaven: "I have both glorified it, and will glorify it again."'
--John 12:28
Okay, this is ONE instance of a voice from heaven, and it was an audible one. God also has spoken to us in other ways as well:
"God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world."
--Hebrews 1:1-2
"All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work."
--2 Timothy 3:16-17
------------
"So, King Agrippa, I did not prove disobedient to the heavenly vision,"
--Acts 26:19
Paul's spiritual vision came down from Heaven. How does one conclude from this verse that we ALL receive spiritual visions from Heaven?
Thank you!
--Joe! |
| |
who is the devil |
|
|
|
Rev 12:7
|
| |
Greetings CThomas449!
Here is a bit of commentary on the verse that you have cited..
"Revelation of John 12:7 Verse 7. And there was war in heaven. There was a state of things existing in regard to the woman and the child--the church in the condition in which it would then be--which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course, it is not necessary to under stand this literally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church--of the woman fleeing into the desert-- and the course of the narrative is here interrupted by going back (#Rev 12:7-13) to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us--the sky--the upper regions of the atmosphere, and some have supposed that was the place of the contest. But the language in #Rev 11:19, 12:1, #Rev 11:19; #Rev 12:1, would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. Of course, this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil--as if there was a war waged in heaven between Satan and the leader of the heavenly hosts.
Michael. There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg, (Die Offenbarung des heiliges Johannes,) i. 611-622. The reference to Michael here is probably derived from #Dan 10:13, 12:1. In those places he is represented as the guardian angel of the people of God, and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, of by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection. Compare #Dan 10:13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church, (#Heb 1:14) and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below.
And his angels. The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See Barnes on "Jude 1:9; Eph 1:21". If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions where the war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans.
Fought. #Jude 1:9.
Against the dragon. Against Satan. #Rev 12:3.
And the dragon fought and his angels. That is, the master-spirit-- Satan, and those under him. #Mt 4:1. Of the nature of this warfare, nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host." (1)
Blessings to you,
Makarios
(1) Barnes' Notes on the NT |
| |
| To See More, Click Here... |
|
|
