The Promise of God to Abraham

In Genesis 12, we have the fundamental and critical account of God calling Abram out of the idolatrous land of Ur of the Chaldeans in Mesopotamia (cf. Josh. 24:2-3; Acts 7:2-4). In His call lies an extremely important promise:

Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. [Gen. 12:1-3]

Later, after God leads Abram to the land of Canaan, a rift develops between his herdsmen and those that belong to his nephew, Lot. After Abram wisely deals with this situation—allowing Lot to choose which portion of land to inhabit—God reiterates this wonderful promise to him again:

Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. [Gen. 13:14-17]

We may learn some important lessons from this great Old Testament promise that God made to Abram.

First, we learn that God was interested in the salvation of humanity, and planned such through this promise. It was according to the divine plan that God designed “before the foundation of the world” (cf. Eph. 1:4-5) that God, the Word, would come to earth in human form (cf. John 1:1-14). The promise of redemption through the seed of woman (Gen. 3:15) would narrow to the seed of Abraham (which later would be narrowed through the seed of Judah [Gen. 49:10] and the seed of David [2 Sam. 7:12-13; Matt. 1:1]), and the apostle Paul explains in depth that the fulfillment of this was Jesus Christ (Gal. 3:16). Therefore, after Jesus came to provide redemption from sin to humanity, he fulfilled the salvation portion of the promise that God made to Abraham. Thus, there is no more distinction between Jew and Gentile, and we need not offer any more special treatment to the Jews/Israel as a godly race. “Know ye therefore that they which are of faith, the same are the children of Abraham…And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:7, 29). Many religious (and even political) people need to understand this today.

Second, we learn that the false doctrine of premillennialism builds itself on a false platform. One of the basic tenets of premillennialism is that the land promise that God made to Abraham was unconditional. Thus, they argue that the promise has never seen its fulfillment. However, the Bible proves otherwise. Indeed, God promised the land of Canaan to the descendants of Abraham. Through the efforts of Moses and Joshua, God leads these descendants out of more than four hundred years of slavery in Egypt to this Promised Land. After the twelve tribes possess and divide the land, an important statement appears in Joshua 21:43-45:

And the Lord gave unto Israel all the land which he swore to give unto their fathers; and they possessed it, and dwelt therein. And the Lord gave them rest round about, according to all that he swore unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass.

One problem that many have is the use of the term “forever” with respect to the promise to Abraham in Genesis 13:15. However, one must understand that the Bible does not always use the term “forever” in a completely unlimited sense. For example, circumcision was an “everlasting covenant” (Gen. 17:13), but its significance died along with the Law of Moses (cf. Gal. 5:2-6). Likewise, the observance of the Passover was an ordinance “forever” (Ex. 12:15), but its importance also ceased with the inclusion of the new covenant (Heb. 4:1-11). Thus, the land promise has already seen its fulfillment, and the fighting over in Palestine today (much less since the Crusades) only shows a lack of understanding of spiritual truths and results from the fruits of wickedness (cf. Jas. 4:1).

Third, we learn from this that we may rely upon the faithfulness of God in fulfilling His promises. In Joshua 21:43-45, we see the emphasis of God giving the land to them and the blessings associated with them receiving the land. Thus, the faithfulness of God becomes the inspiration of their faith, which is a shadow of the inspiration of our faith (cf. Gal. 3:11). The only way to trust God is to believe that God will do what He said He would do. His delay in answering the promise did not mean that He was unfaithful. Nevertheless, when I fail to see the faithfulness of God, I will fail in being faithful (2 Tim. 2:13). Any failure on the part of a promise of God is not His fault, but my fault (cf. Ps. 77:10).

May we learn these valuable lessons from this great promise of God to Abraham, and may we teach these lessons to an unlearned people who desperately need to know these things!

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The Temptations of Jesus

In both Matthew 4 and Luke 4, we see Jesus meeting temptations from Satan following His baptism and in preparation for His ministry. Of course, Jesus knew when He came into the world that His enemy was not Rome, but His enemy was Satan—Satan is the enemy of us all! Learning how Jesus deals with Satan during these temptations offers rich lessons for us.

In all three of these temptations, Satan tries to lead Jesus to place His own will above the will of the Father. Indeed, self-centered will is the tap root of every sin. The problem that brought sin into the world in Genesis 3 is when Eve (and later Adam) placed their self-will in opposition to the will of God. Nevertheless, instead of exercising His own will in each of the three temptations, Jesus submitted to the will of His Father. By quoting the respective three verses from the Old Testament, it was as if He stated, “Here is the will of God, and I am not going to do as you say to rebel against such.” Naturally, the essence of all sin is this.

As we look at these three temptations, we learn about the true meaning of life. Jesus came into the world to live life at its best. However, Satan tried to lure him away from living life as God intended. Thus, if I want to learn to live life at its best, I can learn from these principles and apply them to my life.

The first temptation attacked the goodness of God. Just as Satan did with Eve (“If God is so good, then why is this fruit off-limits?”), he attacked the goodness of God with respect to his hunger (“If you are hungry and claim that you are the Son of God and that God is good, then why not give in to your urges?”). Whenever we find ourselves in difficulties of life, we face the temptation of questioning the goodness of God (“If God is so good, then why am I in this predicament?”). Attacking the goodness of God involves the attempt to place the physical above the spiritual. This was the background with the children of Israel—they struggled to learn that the meaning of life is more than filling their bellies— and this is why Jesus quoted the sacred scripture from Deuteronomy 8:3.

The second temptation attacked the religion of God. Satan wants to take religion and pervert it, and if he can tempt us to follow a perversion of godly religion, then we have walked right into his trap. Whenever I take religion and turn it around for my own selfish purposes, then I have perverted godly religion. Satan carries Jesus to the holy city of Jerusalem to the pinnacle of the temple (Matt. 4:5-6). Then, he perverts the quoted scripture (Psa. 91:11)—actually misquoting it—to tempt Jesus to pervert godly religion for selfish purposes. Is not this the root of all perverted religion—to follow selfish purposes and to glorify man rather than God? Do not all perverted religions base themselves on perverted scripture? How else can we explain how denominations and false religions gather every Sunday with the same Bible but practice it in so many different ways? Nevertheless, Jesus quotes from Deuteronomy 6:16 to show that religion has to do with more than just the externals—godly religion has to do with the right frame of heart.

The third temptation attacked the glory of God. When Satan showed Jesus all the kingdoms of the world, he included “the glory of them” (Matt. 4:8). In other words, Satan is tempting Jesus to seek personal glory over the glory of the Father. This is why Paul wrote, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor. 10:31). Satan encouraged Jesus to bow down and worship him, and he would receive glory as a political leader of the world. Yet, Jesus challenged Satan by showing that God deserves undivided loyalty and devotion (Deut. 6:13). What a challenge for us to worship and serve God properly so that He receives the glory that He deserves!

Thus, Jesus handled all three temptations. His answers were scriptural—from the Book of God. His answers were simple—they were not complicated. His answers were strong, ringing with authority. His answers were sufficient—Satan saw no need to argue them any further. We truly have only “touched the hem of the garment” in dealing with this rich text, but may it continue to teach us lessons that benefit us when Satan tempts us.

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Temptation

How Do We View Temptation?

In 1981, Terri Gibbs sang the popular country song “Somebody’s Knocking.” The lyrics go:

Somebody’s knocking; should I let him in?

Lord it’s the devil; would you look at him.

I’ve heard about him, but I never dreamed,

He’d have blue eyes and blue jeans.

I heard that song thousands of times on the radio, and every single time it reminded me that temptation doesn’t come in nicely identified packages with warning labels. Instead, temptation comes through the most common of things that we deal with on a daily basis, and those with whom we are most intimate. How we view temptation, and subsequently deal with it, makes all the difference.

First, I should view temptation with an eye of skepticism. It isn’t the temptation, per se, that I’m worried about; it’s the devil behind temptation that bothers me. Temptation never delivers what it promises because its object is not to provide me with that with which I am being tempted. That is the “snare” of temptation. Like a bird who has been lured into a trap with a morsel of bread, temptation will never deliver the whole loaf (1Tim. 6:9). Instead, the morsel is consumed and the prey are left with nothing but the trap. When temptation comes my way, I must first ask, “What is behind this apparent ‘good time’? Who has set the trap?” Satan is the great tempter (Mark 1:13).

Second, I should view temptation with a knowledge of consequences. Simply thinking about the consequences of some sinful action is often sufficient enough to dissuade one from performing said action. The Bible teaches, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Gal. 6:7). Understanding that all choices have consequences, and weighing my choices in terms of the consequences quells temptation. How many have said, “I didn’t think that this would happen” after it is too late. Such is the problem with temptation: many simply don’t think about it.

Third, I should view temptation with a word of warning. The Bible warns repeatedly about the ubiquity of temptation and how I should handle it. It teaches me that God does not permit me to be tempted beyond my ability to resist. It also teaches that God provides the way of escape when I am in the midst of temptation. God’s faithfulness, love, mercy, and grace give me these tools so that I can work through the temptation to a successful conclusion (1 Cor. 10:13). The outcome of successfully handling temptation is that one will receive the crown of life (James 1:12). However, the Bible warns us that temptation is a deadly peril should I succumb to it (James 1:15).

Finally, I should view temptation as a tool for self improvement. There will be times when I will succumb to temptation and the sin that lurks behind it. However, such is no time to give up. I must repent of my sin, get up off of my proverbial back-side, and get back into the groove of things. I cannot let temptation and sin move me to quit living the Christian life. I must be like Peter, who, having denied Jesus three times, nevertheless repented and continued faithfully in the service of His Lord. Judas, however, allowed his temptation and sin to devour him; he hanged himself and went to his own place (Acts 1:25). While no one ought to desire temptation, and everyone ought to pray to be delivered out of it (Matt.6:3; 2 Peter 2:9), nevertheless succumbing to it is not the end of the story. God has granted forgiveness through the blood of Christ to deal with temptation/sin and provide us a way back to Him no matter what the circumstances might be (John 3:16). He truly wants all men to be saved and come to a knowledge of the truth (1 Tim. 2:4). Knowing this process is available means that I can improve in my walk with God even in the midst of my failure. Resistance is NOT futile!

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Cowboy Boots

To say that I like cowboy boots would not be the revelation of some long kept secret.  The look and feel of boots is great!  The sound of them on a wooden floor brings comfort to my heart.  The cowboy boot stands as a staple of western wear.  They all have a unique design and function.  Some boots get duded up pretty nice and only see special nights on the town.  Other cowboy boots are designed to get worn throughout a day’s work.  Like the boots, Christians also have a special design and function.  Christians are purchased to glorify God (I Corinthians 6:20, Ephesians 1:9-12) and serve by doing good works (Ephesians 2:10).  However, this is not the only area that there are parallels.  Consider the other areas boots and Christianity share similarities.

Have you ever warn a pair of shoes into a barnyard or area with muddy ground.  Likely, your shoes and socks ended up soaked and full of mud.  Cowboy boots don’t allow that to happen.  The leather keeps the moisture and muck out leaving your feet free from the filth.  Does the Christian life not have a parallel to this?  When a person leaves the world and becomes a Christian he first immerses himself in the waters of baptism.  This immersion is not a cleansing of dirt from the flesh, but a cleansing of sin from the soul through contacting the blood of Christ (I Peter 3:21, Romans 6).  The Christian purposely slipped himself into the boots of Christ so that he can maintain purity in his life as Christ did in His.  Thus, a Christian finds himself free from the filth of the world as long as the boots remain on.

The design of boots keeps the lower legs from being harmed.  Often when working, brush, burrs, thorns, rocks, and even rattlesnakes embody the potential hazards to the cowboy.  Yet, the tall leather shaft of the boot not only keeps out filth, but it shields from risks of a greater nature.  The boots of Christ designed by the shield of Faith, God’s Word, deflect all the fiery darts of wickedness (Ephesians 6:6).  With this protection, Christians avoid adultery, fornication, alcohol and drug use, lying, improper worship, gossip, grumbling, homosexuality, greed, and all other forms of sin.  Protection only exists with the boots on (John 8:31-32).

Why do cowboy boots have high heels?  Not only does the cowboy need to get into the saddle quickly, he needs to be able to get out of the saddle quickly.  The heel of his boot keeps him from getting hung up in the stirrup.  Consider a cowboy whose foot slips through the stirrup as he falls from his horse in rough terrain or a rough ride.  Without the proper boot, a cowboy may be dragged to his death because his foot won’t let free of the stirrup.   The heel of the boots of Christ represent a properly trained conscience (I Peter 3:16).  It is a conscience that catches the individual before he slides and gets hung up by temptation.  It enables the Christian to flee and escape danger.  The boots of Christ must be on to avoid a terrible death.

Do you know why the cowboy boot displays a narrowed forefoot?  This design enables the cowboy to easily fit his foot into the stirrups of his saddle.  When a cowboy rides he sits in his working position. Most folks ride for entertainment or leisure these days.  The cowboy’s job supports itself from the back of a horse.  It all starts with being able to fit into the saddle well. It’s not much easier to fit a camel through the eye of the needle then to fit a wide ended boot through the stirrup of a cowboy’s saddle.  A cowboy who cannot get into the saddle may find himself in the way of destruction.  People of the world try all the broad roads of human behavior to get to God. Yet, Christ makes it clear that only the narrow way takes a man to life (Matthew 7:13-14).  The narrow way succeeds because it is God’s design.  The boots of Christ must be on for the Christian to properly fit into their position in the kingdom of Christ.

Yes, Christians have similarities with Cowboy boots.  They clothe themselves in Christ (Galatians 3:28) so they can stay pure, have protection, avoid a terrible death, and fit properly into the kingdom of God.  This article states over and over the boots of Christ need to be kept on.  Let it be said of the Christian what is said of the cowboy, “Cowboys sleep with their boots on”.  Always be prepared (Ephesians 6:15), but remember this… by goofy human wisdom, in Tulsa, Oklahoma it is illegal to sleep with your boots on.

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Sons of God – “Angel Food for Thought”

Oh the joy of being called sons of God!  Man has this special title given by believing in Christ and being born by the will of God (John 1:12-13).  The Bible uses different terms both in the Hebrew and Greek for the word “son” or “sons”.  One particular Hebrew word, “bane”, designated by Strong’s Hebrew and Greek Dictionaries “H1121” appears 4924 times in the Old Testament. It is translated in many ways, the majority of which are not “son or sons”.  Consider these few: children (Genesis 3:16), old (Genesis 5:32), one born (Genesis 15:3), people (Genesis 29:1), colts (Genesis 32:15), bough (Genesis 49:22), of the first (Exodus 12:5), young (Leviticus 1:14), of the breed (Deuteronomy 32:14), one (I Samuel 13:1), worthy (I Samuel 26:16), soldiers (2 Chronicles 25:13), men (Job 1:3), sparks (Job 5:7), arrow (job 41:28), branch (Psalm 80:15), corn (Isaiah 21:10), ones (Jeremiah 48:45), and robbers (Daniel 11:14).  Indeed, a great number of other translations exist and this will be central to the issue about to be examined.

Hebrews 1:5 – “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?”

The context of the above verse is a contrast between Jesus and angels.  The text accomplishes at least two important tasks.  First, it confirms Jesus as being the Son of God.  This declaration is confirmed throughout the New Testament by men (Matthew 27:54), demons (Luke 4:41), unclean spirits (Mark 3:11), angels (Luke 1:35), John the Baptizer (John 1:34), Apostles (Mark 1:1), Jesus (John 11:4), and God the Father (Matthew 3:17).  Second, the Hebrew author eliminates the possibility that Jesus was an angel by noting no angel was ever called God’s Son.  However, many individuals declare angels have been called sons.  To get to the bottom of this concern, verses used to support the claim angels have been called “sons of God” must be examined.

Utilizing the King James Version of the Bible, forty-seven verses use the term “son of God”: Daniel 3:25; Matthew 4:3,6; 8:29; 14:33; 26:63; 27:40,43,54; Mark 1:1; 3:11; 15:39; Luke 1:35; 3:38; 4:3,9,41; 8:28; 22:70; John 1:34,49; 3:18; 5:25; 9:35; 10:36; 11:4,27; 19:7; 20:31; Acts 8:37; 9:20; Romans 1:4; 2 Corinthians 1:19; Galatians 2:20; Ephesians 4:13; Hebrews 4:14; 6:6; 7:3; 10:29; 1 John 3:8; 4:15; 5:5,10,12,13,20; and Revelation 2:18.  All New Testament usages are clear references to Christ.  The single Old Testament reference (Daniel 3:25) is a statement by King Nebuchadnezzar about the appearance of a fourth entity in the fiery pit where Shadrach, Meshach, and Abednego had been thrown.  While the observation about the image was that it appeared like “a Son of God”, it is by no means an inspired confirmation of the entity’s identity.  The term as used by the pagan king was common in identifying what he believed to be Deity.

There are nine scriptures using the term “children of God”: Matthew 5:9; Luke 20:36; John 11:52; Romans 8:16, 21; 9:8; Galatians 3:26; and 1 John 3:10; 5:2. Only one involves angels: Luke 20:36.  The verse declares Christians will be equal to angels in that they will have eternal life.  It then calls the Christians Children of God, not the angels.

There are no verses in the Bible using the terms “a son of God” or “child of God”.

There are eleven verses in scripture using the term “sons of God”.  The New Testament contains six of these and each of them represents a reference to Christians: John 1:12; Romans 8:14, 19; Philippians 2:15; and 1 John 3:1, 2.  This leaves us with five verses from the Old Testament: Genesis 6:2, 4; Job 1:6; 2:1; and 38:7.  The conflict as to whether or not angels are called sons of God lies within these verses.

 Genesis 6:2-4 – “That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.  And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.  There were nephilim in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.”

The claim that the sons of God in these verses are angels cannot be validated by scripture.  Scripture clearly refutes this as an option.  How?  Mark 12:25 – “For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.”  Angels do not marry, but the “sons of God” in Genesis 6 did so.  Rather than angels, the sons of God in this passage are followers of God who married those who were not.  The result was unrighteous people.  Thus, the context of Genesis 6 ends in God’s disgust with sinful mankind and the creation of the Ark by Noah.  Please note:  Some suggest these “sons of God” were angels who were not from heaven and therefore could marry with men.  In simple perspective and rejection of this notion, if the angels were not from heaven, they were not from God.  Rather, they would be angels of the devil (Matthew 25:41, Revelation 12:9).  However, the concern is moot for the “sons of God” here are men not angels.

 Job 1:6-7 – “Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.”

 Job 2:1-2 – “Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.  And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.”

The great majority of scholars proclaim the sons of God in these verses to be angels in a gathering in heaven.  If so, the validity of Hebrews 1:5 would have to be questioned for angels would be called sons of God.  Additionally, it must be accepted that Satan, a very corrupt being opposed to the righteousness of God, would be present in heaven.  Why would scripture not be consistent and refer to man as sons of God as it did in Genesis 6 and the whole of the New Testament?  Why refer to angels as sons when it is man who was made in the image of God (Genesis 1:26)?  Why refer to angels as sons when it is man who is heir and angels ministers unto them (Hebrews 1:14).  Is it too difficult to imagine the faithful of God gathering at an appointed time to present themselves before God?  The Patriarchal age does not provide us with much information regarding the worship at that time.  However, as early as Genesis 4, Cain and Able came together to present offerings before God.  Unless, the final text of scripture mentioning “sons of God” can be determined with certainty to refer to angels, no reason can be ascertained as to why  Job 1:6-7 and 2:1-2 would do so.

The final passage of scripture to examine regarding “sons of God” is Job: 38:7.  The context of this verse is Job before God and God speaking.

Job 38:1 -12 – “Then the LORD answered Job out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge?  Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God shouted for joy? Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, And brake up for it my decreed place, and set bars and doors, And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed? Hast thou commanded the morning since thy days; and caused the dayspring to know his place;…”

This passage seems to be a lockbox of hope to those who want angels to be sons of God.  The context is that of creation.  Notably, the time is before the creation of man.  Thus, man cannot be the sons of God spoken of here.  Yet, this does not certify that the sons are angels.  While certain scholars see this as a certainty, the possibility of an alternative eliminates certainty of a solution.  Recall the opening paragraph of this article.  H1121 is the term “sons” used here in Job 38.  Recall also the great number of translations for H1121.   Are there any that could be alternative to “sons” in the passage and still fit the context?  Consider that both “ones” and “first ones” can easily replace the term son, being thus: “ones of God” and “first ones of God”.   What are these “first ones of God”?  I submit to you these are other physical elements of creation. That would include planets, moons, and all the heavens.  There are a number of inanimate objects that are referred to by H1121.  Such a translation would not be out of order.  Thus, an alternative removes certainty about translating H1121 “sons” and therefore “sons of God” leading to a belief they are angels.

The text of Job 38:1-12 also stands as a refutation to angels being present.  In the above text, it will be noted there are a number of words underlined.  They are all physical elements of the creation.  All of them are inanimate, that is without life.  All of them are surrounded with figurative language.  A foundation fastened, a cornerstone laid, morning stars singing, seas needing doors, clouds being a garment, darkness a swaddling band, and dayspring personified as if to know his place fit together well.  How do literal angels literally shouting for joy fit the text?  It is like a puzzle children are given where they are to point out the one thing that does not belong with the others.  In this text, angels or “sons of God” do not belong.  Rather, the “first ones of God”, His creation which is inanimate, figuratively shouts for joy.  This is text which is sound and in accordance with Hebrews 1:5.

In regard to the thrust of Hebrews 1:5 the following question has arisen: “What if Hebrews 1:5 presents its text only to demonstrate the uniqueness of the Sonship of Jesus as compared to that of angels; not to exclude them as metaphoric sons?”  The uniqueness of Jesus can be found by the term “begotten” (monogenes) in John 3:16.  However, the term “begotten” in Hebrews 1:5 (gennao) according to Thayer’s Greek definitions is different and can have a metaphoric meaning.  It does not ask when the angels were ever considered unique sons like Christ, but rather when they were even considered metaphorically to be sons.”  The text means exactly what it says. God has never called angels (uniquely or metaphorically) sons.  The designation of son rests only with Jesus.  Consider an affirmation of this from Hebrews 2:11-16:

“For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.  And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage.  For verily he took not on angels; but he took on the seed of Abraham.”

This text clearly identifies that man is considered brothers to Christ.  Here he could have called angels his brothers, but he did not (nor does he elsewhere).  He became as man, not as angels.  There is a special relationship between God and man that angels do not share.  If men are brothers to Christ, they are sons of God.  This is born out in scripture.  However, it is never seen of angels.  Both Revelation 19:10 and 22:9 identify angels as servants of the brotherhood of men, but not brothers.  Hebrews 2 strengthens Hebrews 1:5 which stands as a guideline to other scriptures where men mistakenly want to use the term “sons of God” or interpret it as “angels”.

Though scripture does not call angels sons or brothers, there is a desire to argue for them as God’s spiritual family.  They are sentient, freewill beings, who live eternally, and dwell in heaven.  Should they not be considered family?  Christians must use the Bible to determine what has authorization and what does not.  Are angel’s family?  The verse used in attempt to affirm this belief comes from Ephesians:

Ephesians 3:14-15 – “For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named,”

Who is this “family”?  The context does not discuss angels.  Rather, the discussion revolves around the gospel being applicable to the Gentiles as well as the Jews.  This is the family being discussed – the Church!  How can angels be under a heavenly roof with man and not be considered family?  Abraham found himself without an heir in Genesis 15:2-3.  He did not consider the steward of his house (Eliezer) family.  Did he have a bond of trust with Eleizer?  Certainly he had a bond of trust with his house steward; however, that did not make Eleizer family.  Unless, God identifies angels as family or sons, man cannot assume to bestow the title upon them with authority.  The same is true for other beings in heaven such as Cherubim and Seraphim.

What is the importance of showing “sons of God” are not angels?  First, it demonstrates that all scripture is in accordance and does not disagree.  Second, it helps bring passages which are misunderstood into the proper light.  Finally, understanding that Jesus is the only Son of God, the begotten and unique, who is Deity, enables man to properly direct his worship to the right target.  Angels are ministers to God and man and they need to be observed as such.  If God does not call them sons, brothers, or family, man should not tread upon that ground.

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