How does the Bible show that angels are accountable to God?

Answer 1

Job 1:6, 7 - Now it came to be the day when the sons of the [true] God entered to take their station before Jehovah, and even Satan proceeded to enter right among them.
Then Jehovah said to Satan: “Where do you come from?” At that Satan answered Jehovah and said: “From roving about in the earth and from walking about in it.”

Job 2:1, 2 - Afterward it came to be the day when the sons of the [true] God entered to take their station before Jehovah, and Satan also proceeded to enter right among them to take his station before Jehovah.
Then Jehovah said to Satan: “Just where do you come from?” At that Satan answered Jehovah and said: “From roving about in the earth and from walking about in it.”

Answer 2

The bible refers to 3 things as hosts.
Host of Stars
Host of people
Host of angels

The bible also says that God is the LORD OF HOSTS
so if he is the LORD OF HOSTS then that means that people,the stars, and the angels are all subject to God

Answer 3

Satan's demons are the fallen angels and at 1 Co. 6:3 the Apostle Paul asks of the holy ones if they know that they will judge angels.

Answer 4

I believe it's in 1 Corinthians 3.......we (the saints) will judge the angels someday.

Also....remember in revelation on 2 occasions when John fell and worshipped at the angels feet? What did the angel say?

"See to it that you do not do that"

They are in complete submission to God and work for Him

Answer 5

God created angels. Everything created by God is accountable to God.

Answer 6

As a creation of God ALL are accountable to Him.

Answer 7

Conclusion: (see references I through VIII)
Angels are accountable to God by the (I). Word which is Truth, the (II) Fountain of Holiness and (III) Hierarchical Orders that proceed from the Throne of God. (IV) The Sacred Dwelling of Angels is as of one Hierarchy in God. (V) The Properties of Angels distinguish them as beings that are wholly (VI) possessed by God, as their natures eminate from Him, and their actions glorify Him (tell of Him). Their (VII) works are appointed by Him, and their Gifts are of Grace. (VIII) The angels are also accountable in the Last Judgment of the Resurrection of the Body, according to St. Paul

I.Word of God:
Here is an argument developed by St. Augustin:
When, therefore, man lives according to man, not according to God, he is like the devil. Because not even an angel might live according to an angel, but only according to God, if he was to abide in the truth, and speak God's truth and not his own lie. And of man, too, the same apostle says in another place,

3:6. (I speak according to man.) God forbid! Otherwise how shall God judge this world?

3:7. For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?


When, then, a man lives according to the truth, he lives not according to himself, but according to God; for He was God who said, "I am the truth." John 14:6

II. Holiness:
According to Augustine (De Civ. Dei xii, 1): "There are two cities, that is, two societies, one of the good angels and men, the other of the wicked."

But in the other [holy] city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, "that God may be all in all." 1 Corinthians 15:28

III. Hierarchy of Angels:
Colossians (1:16), numbering the same orders from the highest, he says: "Whether Thrones, or Dominations, or Principalities, or Powers, all things were created by Him and in Him."

Dionysius (Coel. Hier. vii), places in the highest hierarchy the "Seraphim" as the first,
the "Cherubim" as the middle,
the "Thrones" as the last;

in the middle hierarchy he places the
"Dominations," as the first,
the "Virtues" in the middle,
the "Powers" last;

in the lowest hierarchy
the "Principalities" first,
then the "Archangels,"
and lastly the "Angels."

Dionysius (Coel. Hier. vi) distinguishes three hierarchies of angels. There are nine choirs of angels.

IV: Dwelling Place
St. Thomas Aquinas explains the sacred dwelling:
I answer that, Hierarchy means a "sacred" principality, as above explained. Now principality includes two things: the prince himself and the multitude ordered under the prince. Therefore because there is one God, the Prince not only of all the angels but also of men and all creatures;so there is one hierarchy, not only of all the angels, but also of all rational creatures, who can be participators of sacred things; according to Augustine (De Civ. Dei xii, 1):

V. The Property of Angels:
The name "Seraphim" does not come from charity only, but from the excess of charity, expressed by the word ardor or fire. Hence Dionysius (Coel. Hier. vii) expounds the name "Seraphim" according to the properties of fire, containing an excess of heat. Now in fire we may consider three things.

First, the movement which is upwards and continuous. This signifies that they are borne inflexibly towards God.

Secondly, the active force which is "heat," which is not found in fire simply, but exists with a certain sharpness, as being of most penetrating action, and reaching even to the smallest things, and as it were, with superabundant fervor; whereby is signified the action of these angels, exercised powerfully upon those who are subject to them, rousing them to a like fervor, and cleansing them wholly by their heat.

Thirdly we consider in fire the quality of clarity, or brightness; which signifies that these angels have in themselves an inextinguishable light, and that they also perfectly enlighten others.

VI. Possession of Angels and their Actions comes from Grace
In the same way the name "Cherubim" comes from a certain excess of knowledge; hence it is interpreted "fulness of knowledge," which Dionysius (Coel. Hier. vii) expounds in regard to four things: the perfect vision of God; the full reception of the Divine Light; their contemplation in God of the beauty of the Divine order; and in regard to the fact that possessing this knowledge fully, they pour it forth copiously upon others.

VII. The Work of the Angels is Ordered by God:
The highest hierarchy contemplates the ideas of things in God Himself; the second in the universal causes; and third in their application to particular effects.

And because God is the end not only of the angelic ministrations, but also of the whole creation, it belongs to the first hierarchy to consider the end; to the middle one belongs the universal disposition of what is to be done; and to the last belongs the application of this disposition to the effect, which is the carrying out of the work.

The judgment according to St. Paul as according to the Synoptics, is closely connected with the parousia and the resurrection

VIII. The Last Judgment is Universal, on angels as well as men:
(1) The judgment shall be universal, neither the good nor the wicked shall escape (Romans 14:10-12), nor even the angels (1 Corinthians 6:3); all who are brought to trial must account for the use of their liberty.

(2) The judgment shall be according to works: this is a truth frequently reiterated by St. Paul, concerning sinners (2 Corinthians 11:15), the just (2 Timothy 4:14), and men in general (Romans 2:6-9).