Systematic Theology, by Louis Berkhof - New Leaven

a. Cherubim. Cherubim are repeatedly mentioned in Scripture. They guard the
entrance of paradise, Gen. 3:24, gaze upon the mercy-seat, Ex. 25:18; Ps. 80:1; 99:1; Isa.
37:16; Heb. 9:5, and constitute the chariot on which God descends to the earth, II Sam.
22:11; Ps. 18:10. In Ezek. 1 and Rev. 4 they are represented as living beings in various
forms. These symbolical representations simply serve to bring out their extraordinary
power and majesty. More than other creatures they were destined to reveal the power,
the majesty, and the glory of God, and to guard His holiness in the garden of Eden, in
tabernacle and temple, and in the descent of God to the earth.
b. Seraphim. A related class of angels are the Seraphim, mentioned only in Isa. 6:2,6.
They are also symbolically represented in human form, but with six wings, two
covering the face, two the feet, and two for the speedy execution of the Lord’s
commandments. In distinction from the Cherubim, they stand as servants round about
the throne of the heavenly King, sing His praises, and are ever ready to do His bidding.
While the Cherubim are the mighty ones, they might be called the nobles among the
angels. While the former guard the holiness of God, they serve the purpose of
reconciliation, and thus prepare men for the proper approach to God.
c. Principalities, powers, thrones, and dominions. In addition to the preceding the Bible
speaks of certain classes of angels, which occupy places of authority in the angelic
world, as archai and exousiai (principalities and powers), Eph. 3:10; Col. 2:10, thronoi
(thrones), Col. 1:16, kureotetoi (dominions), Eph. 1:21; Col. 1:16, and dunameis (powers),
Eph. 1:21; I Pet. 3:22. These appellations do not point to different kinds of angels, but
simply to differences of rank or dignity among them.
d. Gabriel and Michael. In distinction from all the other angels, these two are
mentioned by name. Gabriel appears in Dan. 8:16; 9:21; Luke 1:19,26. The great majority
of commentators regard him as a created angel, but some of these deny that the name
Gabriel is a proper name and look upon it as common noun, meaning man of God, a
synonym for angel. But this is an untenable position. 69 Some earlier and later
commentators see in him an uncreated being, some even suggesting that he might be
the third person of the Holy Trinity, while Michael was the second. But a simple reading
of the passages in question shows the impossibility of this interpretation. He may be
one of the seven angels that are said to stand before God in Rev. 8:2 (comp. Luke 1:19). It
seems to have been his special task to mediate and interpret divine revelations.
69 Cf. especially Kuyper, De Engelen Gods, p. 175.
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