The distribution of angelic appearances in Matthew is significant. Angels actually appear as characters in the story only in chapters 1-4 and 28. In total, there are seven uses of “angel” in passages that describe angels as characters (1:20, 24; 2:13, 19; 4:11; 28:2, 5; there is also Satan’s quotation of Psalm 91 in 4:6). These angelic appearances, at least, form a neat inclusio around the gospel, and link the birth of Jesus with His rebirth from the grave.

Apart from 4:11, all these passages use the singular “angel.” Between chapters 4 and 28, though, all references to angels are plural, and all of them are in speeches of Jesus. There are 11 uses of the word, concentrated in chapters 13-26, and most of them predict that angels will accompany the Son of Man in His coming at the end of the age (13:39, 41, 49; 16:27; 24:31; 25:41).

It’s interesting that Jesus begins talking about angels only when He begins speaking in parables, in response to the Jews’ unbelief and resistance to His ministry. Angels are Yahweh’s heavenly army, and Jesus warns that they will be deployed at the end of the age.

But a few things suggest another possible, tentative, line of argument. “Angel” simply means “messenger,” and is used at times to describe human messengers of the gospel. Jesus even uses the word (apparently) to describe the spirits of “little ones” who constantly see the face of God (18:10). Jesus also says that the Twelve will judge the tribes of Israel, and Revelation shows us that by the end of the age the saints are enthroned in heavenly places (Revelation 20).

These suggest the possibility that the angels who come with the Son of Man in judgment against Jerusalem at the end of the age are not spiritual beings but the saints, even the martyred saints (those beheaded for Jesus’ sake who are on thrones, Revelation 20:4).

On balance, I think Matthew is referring to spirit-angels, the kind that harvest and pour out bowls of wrath-wine throughout Revelation. But the alternative is worth pondering.