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 Brother
Turner:
Do
the scriptures teach that all saints have “guardian angels”?
G.E.
Reply:
You
are urged to look at these “proof’ texts as objectively as
possible. Dan. 12:1 is often cited as evidence of a national
guardian angel. But Michael is God’s “archangel” (Ju. 9),
and may simply indicate the means by which God delivers His
people. God works through His angels (Psm. 34:7; 91:11; Heb.
1:14), and we assume the point to be proven when we use these
passages as though they taught we have individual “guardian”
angels.
Heb.
11:14 is in a context of speaking or teaching from God. It shows
Christ is superior to angels, hence Christ is the superior messenger.
The angels represent the messengers of the past dispensation,
“sent forth to minister for them who shall be heirs of
salvation” through Christ. They did this by delivering and
administering the Old Covenant (Acts 7:53 Gal. 3:19). In
context, note Heb. 2:2 —“For if the word spoken by angels
was steadfast... etc.” There is nothing ere to justify the
idea that every saint has a “guardian” angel.
Acts
12:15 shows that first century Jews thought Peter had a spirit
counterpart, but offers no proof that this was so. Other Jews
thought one’s affliction was the direct result of his, or his
parent’s sin (Jn. 9:2). We can not accept such passages as
proof that they rightly understood matters.
Matt.
18:10 is the most definitive all proof texts offered to affirm
individual guardian
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angels, and here everything hinges on a
single word — “their” angels. “Take heed that ye
despise not one of these little ones; for I say unto you, that
in heaven their angels do always behold the face of my Father
which is in heaven.”
There
are angels in indefinite numbers about God’s throne (Rev.
5:11); also seven angels in particular (8:2); and one who offers
incense with the prayers of all saints (8:3). Another tells John
he is a fellow-servant of John’s, and of his brethren, and of
those who keep the sayings of this book (22:8-9). My point is
that “our” or “their” angels in heaven could refer to angels
who minister in the interest of saints as a
class, rather than a particular angel assigned as “guardian”
for each particular saint.
Matt.
18:10 clearly teaches us that heaven is concerned about humble
children of God — it is akin to saying God cares (1 Pet. 5:7).
This may involve individual guardian angels, but I must
say I do not find enough evidence to draw that conclusion.
For
closing consideration: Can one know when his “angel” has
acted? How? Who is responsible for one’s thoughts and actions,
the person or the angel? It seems to me the “guardian angel”
concept is conducive to the many errors of subjectivism. One
assigns to the “angel” such influence as suits him; and is
drawn away from an objective dependence upon the guidance of God’s
Spirit in the written word. Our feelings become our guide,
emotions rule, and we become less responsive to truth clearly
taught in The Bible.
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