WHAT WAS THE SIN OF SODOM AND GOMORRAH?

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The biblical account of Sodom and Gomorrah is recorded in Genesis chapters 18-19. Genesis chapter 18 records the Lord and two angels coming to speak with Abraham. The Lord informed Abraham that "the outcry against Sodom and Gomorrah is so great and their sin so grievous" (Genesis 18:20). Verses 22-33 record Abraham pleading with the Lord to have mercy on Sodom and Gomorrah because Abraham’s nephew, Lot, and his family lived in Sodom.

Genesis chapter 19 records the two angels, disguised as human men, visiting Sodom and Gomorrah. Lot met the angels in the city square and urged them to stay at his house. The angels agreed. The Bible then informs us, "Before they had gone to bed, all the men from every part of the city of Sodom — both young and old — surrounded the house. They called to Lot, 'Where are the men who came to you tonight? Bring them out to us so that we can have sex with them'" (Genesis 19:4–5). 

The angels then proceed to blind all the men of Sodom and Gomorrah and urge Lot and his family to flee from the cities to escape the wrath that God was about to deliver. Lot and his family flee the city, and then "the LORD rained down burning sulfur on Sodom and Gomorrah — from the LORD out of the heavens. Thus he overthrew those cities and the entire plain, including all those living in the cities..." (Genesis 19:24).

In light of the passage, the most common response to the question "What was the sin of Sodom and Gomorrah?" is that it was homosexuality. That is how the term "sodomy" came to be used to refer to anal sex between two men, whether consensual or forced. Clearly, homosexuality was part of why God destroyed the two cities. The men of Sodom and Gomorrah wanted to perform homosexual gang rape on the two angels (who were disguised as men). At the same time, it is not biblical to say that homosexuality was the exclusive reason why God destroyed Sodom and Gomorrah. The cities of Sodom and Gomorrah were definitely not exclusive in terms of the sins in which they indulged.

Ezekiel 16:49-50 declares, "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me..." The Hebrew word translated "detestable" refers to something that is morally disgusting and is the exact same word used in Leviticus 18:22 that refers to homosexuality as an "abomination." Similarly, Jude 7 declares, "...Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion." So, again, while homosexuality was not the only sin in which the cities of Sodom and Gomorrah indulged, it does appear to be the primary reason for the destruction of the cities.

Those who attempt to explain away the biblical condemnations of homosexuality claim that the sin of Sodom and Gomorrah was inhospitality. The men of Sodom and Gomorrah were certainly being inhospitable. There is probably nothing more inhospitable than homosexual gang rape. But to say God completely destroyed two cities and all their inhabitants for being inhospitable clearly misses the point. While Sodom and Gomorrah were guilty of many other horrendous sins, homosexuality was the principle reason God poured fiery sulfur on the cities, completely destroying them and all of their inhabitants. To this day, the area where Sodom and Gomorrah were located remains a desolate wasteland. Sodom and Gomorrah serve as a powerful example of how God feels about sin in general, and homosexuality.  

 

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IS THERE A HEAVENLY LANGUAGE?

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There is some conjecture as to whether there is such a thing as a “heavenly language.” Is there a language unknown on earth but spoken fluently in heaven? If so, is it possible for someone to learn to speak this esoteric language? Is it possibly a gift of the Holy Spirit?

First, we should point out that the expression “heavenly language” is nowhere found in Scripture. Also, the phrase “tongues of angels” is used only once, in 1 Corinthians 13:1, “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal.”

Some have suggested that Paul’s reference to “tongues of angels” is proof that there is a heavenly language that only angels—and certain Spirit-filled believers—can speak. Let’s take a closer look at the verse and its context.

When Paul speaks of “tongues of men,” he is most likely referring to the gift given on the Day of Pentecost when the apostles were imbued by the Holy Spirit to speak languages virtually unknown to them (Acts 2:4-12). “Tongues of men” is a reference to the various human languages in use at the time. The Corinthian brethren so prized this miraculous gift that it became severely abused and counterfeited. Paul addressed this problem in his epistle. The Corinthians needed to know that God gave the ability to speak a foreign language as a sign, and the gift had some restrictions (1 Corinthians 14:1-33).

When Paul speaks of the “tongues of angels,” he isn’t speaking literally of a “heavenly language,” as some want to believe, but is using a hyperbolic expression. Hyperbole is an exaggeration to make a point. Paul is saying that, no matter how gifted one may be, whether in his own language, in foreign languages, or even in the hypothetical speech of angels, it’s all moot without love. In fact, without love, one’s speech is no better than the useless babble of the pagan religions. The pagan culture of Corinth honored their gods in ritualistic ceremonies accompanied by loud musical instruments such as gongs, cymbals, and trumpets. Their worship was a chaotic cacophony.

Speaking in “tongues of angels” is probably best understood as having the ability to speak with “divine eloquence.” As one well-known Bible scholar put it, “Paul is simply saying that, were he to have the ability to speak with the skill and eloquence of the greatest men, even with angelic eloquence, he would only become a noisy gong . . .”

The fact is that Paul used hyperbolic language elsewhere, including in the very next verse, with his mention of faith “to remove mountains.” His exaggerations serve to emphasize the necessity of love. Showing love is more important than the grandest, most miraculous action imaginable.

To suggest that Paul implies that “tongues of angels” is a kind of “heavenly language” is to go beyond what Scripture actually teaches. It is taking the expression completely out of context in an attempt to teach something other than what Paul actually said. 

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DO DEMONS EXIST?

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The Bible speaks of demons as real, actual beings. However, Scripture’s depiction of demons is very different from the popular concept of them. The Bible describes demons as powerful but limited and ultimately defeated creatures. They are angels who followed Satan in rebellion against God (Revelation 12:3–4). The Bible doesn’t give many details about demons, but what it provides is enough to dispel typical myths.

Demons are referred to by several alternate names, including “unclean spirits” and “evil spirits.” Some of the false gods that received human sacrifices are described as actual demons (2 Chronicles 11:15; Deuteronomy 32:17). Since demons are fallen angels, they possess the same level of power and influence as angels. However, Scripture seems to indicate that God has limited their abilities (2 Thessalonians 2:6–7). The Bible indicates that not all afflictions are due to demonic influence (Matthew 10:1; Luke 8:2). 

The vast majority of demonic influence is spiritual, not physical.

Popular culture frequently depicts demons in monstrous form. This includes drooling fangs, sharp claws, leathery wings, and so forth. Or they are portrayed as shadows or ghosts. None of these have any biblical basis at all. In fact, the Bible never physically describes any fallen angel. As is the case with angels, demons are spiritual creatures with a primarily spiritual influence, so they are unlikely to have any set physical appearance. If they choose to take on a physical appearance, it actually makes more sense for them to choose something inviting rather than scary (2 Corinthians 11:14).

So, demons are literal, actual beings. The demons described in the Bible exist. However, the oft-portrayed horror-movie and Halloween versions do not.

WHAT ARE ARCHANGELS?

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The word archangel occurs in only two verses of the Bible. First Thessalonians 4:16 says, “For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.” The other passage is Jude 1:9: “But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but said, ‘The Lord rebuke you!’” Michael is the only named archangel in Scripture.

The word archangel comes from a Greek word, archangelos, meaning “chief angel.” It’s a compound word formed from archon (“chief” or “ruler”) and aggelos (“angel” or “messenger”). The Bible suggests in several places that angels have a hierarchy of leadership, and an archangel seems to be the leader of other angels.

Like all angels, archangels are personal beings created by God. They possess intelligence, power, and glory. They are spiritual in nature, rather than corporeal. Archangels serve God and carry out His purposes.

Jude 1:9 uses the definite article the when referring to the archangel Michael, which could indicate that Michael is the only archangel. However, Daniel 10:13 describes Michael as “one of the chief princes.” This possibly indicates that there are more than one archangel, because it places Michael on the same level as the other “chief princes.” So, while it is possible that there are multiple archangels, it is best not to presume upon the Word of God by declaring other angels as archangels. Even if there are multiple archangels, it seems that Michael is the chief among them.

In Daniel 10:21 an angel describes Michael the archangel as “your prince.” Since the angel is speaking to Daniel, and since Daniel is a Jew, we take the angel’s statement to mean that Michael is charged with overseeing the Jewish people. Daniel 12:1 confirms this interpretation, calling Michael “the great prince who protects your [Daniel’s] people.” Perhaps other archangels are given the task of protecting other nations, but Scripture does not identify them. Fallen angels seem to have “territories” as well, as Daniel mentions a spiritual “prince of Greece” and a spiritual “prince of Persia” who oppose the holy angel who brought the message to Daniel (Daniel 10:20).

One of the duties of an archangel, as seen in Daniel 10, is to engage in spiritual warfare. In 1 Thessalonians 4, the archangel is involved in the return of Christ for His church. We also see Michael the archangel contending with Satan in Jude 1:9. Even possessing the power and glory of an archangel, Michael called on the Lord to rebuke Satan. This shows how powerful Satan is, as well as how dependent Michael is on God’s power. If the archangel looks to the Lord for his help, should we do any less? 

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WHAT ARE THE SEVEN TRUMPETS OF REVELATION?

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The seven trumpets are described in Revelation 8:6–9:19 and 11:15–19. The seven trumpets are the “contents” of the seventh seal judgment, in that the seventh seal summons the angels who sound the trumpets (Revelation 8:1–5). The judgments heralded by the seven trumpets will take place during the tribulation period in the end times.

The first trumpet. When the first angel sounds his trumpet, the world experiences “hail and fire mixed with blood” (Revelation 8:7). One third of the world’s trees are burned up in this plague, and all the grass is consumed. This judgment bears some similarities to the seventh plague in Egypt (see Exodus 9:23–24).

The second trumpet. In heaven, a second angel sounds a trumpet. The result is that “something like a huge mountain, all ablaze, was thrown into the sea” (Revelation 8:8). A third of the sea turns to blood, a third of the ships sink, and a third of ocean life dies (verse 9). This judgment is similar in some ways to the first plague in Egypt (see Exodus 7:20–21).

The third trumpet. The third trumpet judgment is like the second, except it affects the world’s freshwater lakes and rivers instead of the oceans. Specifically, “a great star, blazing like a torch” falls from the sky and poisons a third of the water supply (Revelation 8:10). This star is given the name Wormwood, and many people die (verse 11). In botany, wormwood (Artemisia absinthium) is a shrub-like plant noted for its extreme bitterness and poisonous properties.

The fourth trumpet. The fourth of the seven trumpets brings about changes in the heavens. “A third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night” (Revelation 8:12).

Following the fourth trumpet judgment, John notes a special warning that comes from an eagle flying through the air. This eagle cries out with a loud voice, saying, “Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels” (Revelation 8:13). For this reason, the fifth, sixth, and seventh trumpets are referred to as the “three woes.”

The fifth trumpet. The fifth trumpet (and the first woe) results in a terrifying plague of “demonic locusts” that attack and torture the unsaved for five months (Revelation 9:1–11). The plague begins with a “star” falling from heaven. This star is most likely a fallen angel, as he is given “the key to the shaft of the Abyss” (verse 1). He opens the Abyss, releasing a horde of “locusts” with “power like that of scorpions” (verse 3). The locusts do not touch the plant life of earth; rather, they head straight for “those people who did not have the seal of God on their foreheads” (verse 4). For five months, these locusts torment people, whose agony is so great that they will wish to die, “but death will elude them” (verse 7). The locusts are not allowed to kill anyone, only to torture them.

These demonic “locusts” have a “king,” who is the angel of the Abyss (Revelation 9:11). In Hebrew his name is Abaddon, and in Greek it’s Apollyon, meaning “Destroyer.” The locusts themselves are described in unusual terms: they look like “horses prepared for battle” (verse 6). They wear something like “crowns of gold,” and their faces are vaguely human (verse 7). They have hair “like women’s hair” and teeth “like lions’ teeth” (verse 8). They have something like iron breastplates, and their wings sound like “the thundering of many horses and chariots rushing into battle” (verse 9). Like scorpions, they have stings in their tails (verse 10). 

This description has prompted many different interpretations: is this a vision of helicopters, of barbarian warriors, of a satanically empowered army, or of actual creatures from the pit of hell? We won’t know for sure until it happens.

The sixth trumpet. The sixth trumpet (and the second woe) involves the onslaught of another demonic horde (Revelation 9:12–21). Once the sixth trumpet sounds, a voice from the altar of God calls for the release of “the four angels who are bound at the great river Euphrates” (verse 14). These four angels had been kept in captivity for just this purpose: to wreak destruction during the tribulation (verse 15). These four wicked angels lead a supernatural cavalry of thousands upon thousands to kill a third of humanity (verse 16). The riders have breastplates of “fiery red, dark blue, and yellow” (verse 17). Their horses have “the heads of lions, and out of their mouths came fire, smoke and sulfur,” and “their tails were like snakes” (verses 18–19). They kill with their mouths and with their tails.

Despite the severity and horror of these plagues, the survivors on earth still refuse to repent. They continue in their idolatry, their murder, their sorcery, their sexual immorality, and their theft (Revelation 9:20–21).

Following the sixth trumpet judgment is a literary interlude. John sees an angel descend from heaven with a little scroll in his hand. A promise is given that “the seventh angel is about to sound his trumpet” (Revelation 10:7), and John is told that he must prophesy some more (verse 11). Next comes a description of the two witnesses who will preach in Jerusalem and perform miracles before they are murdered. God will then raise them back to life and take them to heaven (Revelation 11:1–13).

The seventh trumpet. The seventh trumpet (and the third woe) sounds, and immediately there are loud voices in heaven saying,

“The kingdom of the world has become

the kingdom of our Lord and of his Messiah,

and he will reign for ever and ever” (Revelation 11:15).

The twenty-four elders say, “The time has come for . . . destroying those who destroy the earth” (verse 17). Obviously, God is about to wrap things up once and for all. At the sound of the seventh trumpet, the temple of God is opened in heaven, and “within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm” (verse 19).

Thus end the seven trumpet judgments. All is set for the seven angels with the seven bowls of God’s wrath. These angels stand inside the now-open temple, ready to step forward and bring the final judgments on earth (Revelation 15). 

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WHAT DOES IT MEAN TO HAVE FAITH IN JESUS?

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The Bible uses the phrase “faith in Jesus” synonymously with belief in Jesus as Savior. Romans 3:22–23 says that “righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God.” When we place our faith in Jesus, we believe in Him, and God grants His righteousness to us.

To have faith in Jesus means to trust Him. Simply. Fully. Without reservation. On one occasion, before Jesus healed two blind men, He asked them, “Do you believe that I am able to do this?” They answered, “Yes, Lord,” and He healed them “according to [their] faith” (Matthew 9:28–29). The men simply trusted the power and goodness of the Lord, and they received their sight.

When a person has faith in Jesus, it means that he or she believes who Jesus is (God in human form) and trusts what Jesus has done (died and resurrected). 

This faith in the person and work of Christ is what saves (see Romans 10:9–10; 1 Corinthians 15:3–4). “Everyone who believes that Jesus is the Christ is born of God” (1 John 5:1).

John 3:16 says, “God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” The key is belief, in response to God’s love. Anyone who places his or her faith in Jesus has the promise of eternal life.

Without faith in Jesus, we remain in sin and cannot be accepted into God’s presence in His perfect heaven. With faith in Jesus, we are given access to the Father as God’s own children (John 1:12).

To have faith in Jesus is to reject all other ways of salvation. We cannot trust in Jesus and anything else. We trust in Jesus alone. “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). Salvation is exclusive. Jesus is the only way (John 14:6).

Are you ready to place your faith in Jesus? Do you trust Him to save you? There is no special prayer you must pray. However, you can respond right now with a prayer similar to this:

“Dear God, I realize I am a sinner and could never reach heaven by my own good deeds. 

Right now I place my faith in Jesus Christ as God’s Son who died and rose again to give me eternal life. I trust in Jesus alone. Please forgive me of my sins and help me to live for you. Thank you for accepting me and giving me eternal life.”

Have you made a decision for Christ because of what you have read here? If so, please let us know so we can help.  

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WHO IS THE ANGEL OF THE LORD?

The Angel of the Lord

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The precise identity of the “angel of the Lord” is not given in the Bible. However, there are many important “clues” to his identity. There are Old and New Testament references to “angels of the Lord,” “an angel of the Lord,” and “the angel of the Lord.” It seems when the definite article “the” is used, it is specifying a unique being, separate from the other angels. The angel of the Lord speaks as God, identifies Himself with God, and exercises the responsibilities of God (Genesis 16:7-12; 21:17-18; 22:11-18; Exodus 3:2; Judges 2:1-4; 5:23; 6:11-24; 13:3-22; 2 Samuel 24:16; Zechariah 1:12; 3:1; 12:8). In several of these appearances, those who saw the angel of the Lord feared for their lives because they had “seen the Lord.” Therefore, it is clear that in at least some instances, the angel of the Lord is a theophany, an appearance of God in physical form.

The appearances of the angel of the Lord cease after the incarnation of Christ. Angels are mentioned numerous times in the New Testament, but “the angel of the Lord” is never mentioned in the New Testament after the birth of Christ. There is some confusion regarding Matthew 28:2, where the KJV says “the angel of the Lord” descended from heaven and rolled the stone away from Jesus’ tomb. It is important to note that the original Greek has no article in front of angel; it could be “the angel” or “an angel,” but the article must be supplied by the translators. Other translations besides the KJV say it was “an angel,” which is the better wording.

It is possible that appearances of the angel of the Lord were manifestations of Jesus before His incarnation. Jesus declared Himself to be existent “before Abraham” (John 8:58), so it is logical that He would be active and manifest in the world. Whatever the case, whether the angel of the Lord was a pre-incarnate appearance of Christ (Christophany) or an appearance of God the Father (theophany), it is highly likely that the phrase “the angel of the Lord” usually identifies a physical appearance of God.

ARE THE DEMONS THE DISEMBODIED SPIRITS OF THE NEPHILIM?

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With the understanding that the sons of God were the fallen angels, and that the Nephilim were the hybrid offspring of the union between the fallen angels and human women, the question then arises, What happened to the spirits of the Nephilim after they were killed, whether by the flood, or in the case of the possible post-flood Nephilim (Genesis 6:4; Numbers 13:33), after the flood?

Some speculate that the disembodied spirits of the Nephilim remained on the earth and became what we now refer to as demons. The presumption is that, as angelic-human hybrids, the spirits of the Nephilim would have been different from the human soul-spirit, having the ability to remain present in this world despite no longer having a physical body. 

This would possibly explain the desire the demons have to possess human beings, thus gaining control over a physical body. This would also make some sense from the perspective of the fallen angels, who are outnumbered 2-1 by the holy angels, giving them a good reason to seek to increase their ranks.

The Nephilim explanation for the origin of the demons is partly the result of a misunderstanding of who exactly are the “spirits in prison” in 1 Peter 3:19 (see also Jude 6). Many misunderstand the “spirits in prison” to be all of the fallen angels who rebelled against God. If all of the fallen angels are imprisoned, then there must be an alternate explanation for the existence of demons; thus, the need for the Nephilim explanation. However, clearly, not all of the fallen angels are imprisoned. Satan, the leader of the angelic rebellion against God, is not imprisoned. Why would God allow the rebel leader to remain free but then confine the angels who followed Satan in the rebellion? No, it makes more sense to understand the “spirits in prison” as the fallen angels who participated in an additional rebellion, viz., the sons-of-God/daughters–of-men incident. The fallen angels who mated with human females are the ones who are imprisoned. There is no solid biblical reason to reject the idea that the demons are the same beings as the fallen angels.

The idea that the demons are the disembodied spirits of the Nephilim is also drawn from the book of Enoch, which goes into great detail regarding the Nephilim. We have to remember that, while the book of Enoch contains some truth (Jude 14), it is not the inspired, inerrant, and authoritative Word of God. We should never base a belief exclusively, or even primarily, on extra-biblical literature. 

So, with no need to explain the existence of demons outside of the fallen angels, and with no clear evidence in Scripture for the spirits of the Nephilim continuing on Earth, there is no solid basis on which to identify the demons with the spirits of the Nephilim. While the idea is possible, it cannot be derived explicitly from Scripture, and therefore should not be considered the best explanation of the origin of the demons. 

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IS IT WRONG TO HAVE ANGEL FIGURINES?

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In and of themselves, there is nothing wrong with angel figurines. How one views an angel figurine is what determines whether it is wrong. The only reason angel figurines would be wrong is if a person idolizes them, prays to them, or worships them, which God forbids (1 Samuel 12:21). We do not worship angels or angel figurines. Only God is worthy of worship (Psalm 99:5; Luke 4:8), and we are to rely fully on Him alone (Psalm 9:10). The Bible speaks very strongly against religious imagery. As a result, Christians must be very careful to never allow an image, whether an angel figurine, picture of Jesus, nativity scene, etc., to become a snare or distraction.

While there is nothing sinful in having figurines representing angels or any other creature, we must not attribute to them any supernatural power or influence over our lives. No figurine can protect us from harm, bring us good luck, or impact us in any way. 

Such beliefs are mere superstition, which has no place in the life of a Christian. Related to superstition is idolatry, and idolatry is clearly forbidden in Scripture, and no one who practices it will enter the Kingdom of God (Revelation 21:27).

Also, it is wise to recognize that we do not know what actual angels look like. Angel figurines are someone’s idea of what an angel might look like.

WHO WERE THE SPIRITS IN PRISON?

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The “spirits in prison” are mentioned in the context of what Jesus did in the time between His death and resurrection. First Peter 3:18–20 says, “He was put to death in the body but made alive in the Spirit. After being made alive, he went and made proclamation to the imprisoned spirits—to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built.” Note that Jesus’ body was dead and awaiting resurrection, but He was spiritually alive during the time that His body was in the grave. As background, please read our article on “Where was Jesus for the three days between His death and resurrection?”

We know three things for sure about the spirits mentioned in 1 Peter 3:19. They are incorporeal, they are imprisoned, their sin was committed before the Flood. 

The verse also seems to indicate that Jesus visited the place of their captivity to make an announcement to them. Who exactly these spirits are has been the subject of some speculation through the years.

We take the view that the spirits in prison are fallen angels or demons. The spirits in prison cannot be holy angels, because they have not sinned and are not imprisoned. It is clear that not all the demons are imprisoned, for the New Testament gives many examples of demonic activity on earth. So the spirits in prison must be a select group of demons who, unlike the their demonic allies, are held captive.

What might be a reason for some, but not all, of the demons to be imprisoned? Jude 1:6 gives us an important clue: “The angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.” There are some fallen angels that committed an egregious crime of some kind; Jude 1:6 does not give details, but the demons’ sin was related to how they “did not keep their own position but deserted their proper dwelling.” Revelation 9:1–12, 14–15, and 2 Peter 2:4 also speak of a group of wicked angels that are currently bound.

The sin the spirits in prison committed could be the one in Genesis 6:1–4, which records the “sons of God” mating with the “daughters of men” and producing a race of giants, the Nephilim. If the “sons of God” were fallen angels, then the sin of Genesis 6 involved angels leaving the place where they belonged in an act of disobedience before the Flood—and that corresponds to what the apostle mentions in 1 Peter 3:19. It could be that the demons who cohabited with human women were imprisoned by God to prevent them from repeating that sin and to discourage other demons from trying it.

According to 1 Peter 3:19, Jesus “made proclamation” to these spirits in prison. The Greek word translated “proclaimed” or “preached” means “to publicly declare” or “to herald.” If the spirits are demons, then Peter says that Jesus went to the Abyss and proclaimed His victory to the fallen angels imprisoned there. They had lost, and He had won. The cross triumphs over all evil (see Colossians 2:15).

Another view of the identity of the spirits in prison is that they are the human spirits of those who perished in the flood of Noah’s day. As for Christ preaching to them, there are two interpretations: 1) Christ preached to them figuratively, in and through Noah, while they were in the flesh; and 2) Christ preached to them literally in between His death and resurrection. According to both interpretations, the spirits are called such because they were in a spiritual condition when Peter wrote; they were no longer in the flesh but lived in Hades. 

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IS THERE AN ARCHANGEL (OR ANGEL) NAMED URIEL?

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Archangels are created beings that appear to be the leaders of other angels and creatures in the heavens. The canonical Bible, the one read by most Christians and Protestants, names only two archangels: Gabriel (Luke 1:19) and Michael (Revelation 12:7). Many scholars suggest that Lucifer was also an archangel before being thrown out of heaven (Ezekiel 28: 17). Uriel is called an archangel in the apocryphal books of 2 Esdras and Enoch and in some ancient Jewish writings. John Milton also includes Uriel as a character in Paradise Lost. But Uriel is never named as an angel in any book that we know as the complete Bible.

The name Uriel means “fire of God” or “light of God.” Some stories involving Uriel identify him as the angel that guarded Eden (Genesis 3:24), one of the angels in charge of Tartarus, or the angel that slaughtered the Assyrians encamped against Jerusalem (2 Kings 19:35). Jewish tradition lists Uriel as one of four angels overseeing the four quarters of the earth (see Revelation 7:1)—the other angels being Michael, Gabriel, and Raphael.

God’s Word does not reveal much about angels, and no archangel named Uriel is ever mentioned. We know little of the angels’ rankings, names, or abilities. If God had given us more details about angels, the temptation to focus our hearts on them rather than on God would be even more pronounced. People naturally tend to worship the creatures rather than their Creator (Colossians 2:18; Romans 1:25). We are never told to speak to an angel, pray to an angel, or in any way attempt to have angels mediate for us. That is idolatry (see 2 Kings 21:3; Revelation 22:8–9).

From a study of the Bible, it appears that angels do have personal names, and two archangels are named in Scripture. While there are many factual errors in non-canonical books such as First and Second Esdras, such books may still contain some accurate information. It is not outside the realm of possibility that Uriel is actually the name of an archangel. Psalm 147:4 implies that God names every star, so we can logically assume that He also names the angels He creates. Does God have an archangel named Uriel? Maybe. What we can know for certain is that, if knowing the name of another archangel were important, God would have included that name in inspired Scripture (2 Timothy 3:16; 2 Peter 1:20–21).

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