_A Summary of the Christian Faith by Henry Eyster Jacobs, D.D., LL.D Copyright, 1905, BY THE BOARD OF PUBLICATION OF THE GENERAL COUNCIL OF THE EVANGELICAL LUTHERAN CHURCH IN NORTH AMERICA. Chapter VI. Pages 80-88 -------------------- CHAPTER VI. OF ANGELS. 1. _Why is the doctrine of Angels treated at this place_? Because after treating of Creation and Providence, we consider the chief creatures of God, Angels and Men, and the chief instruments of God's Providential activity, Angels. 2. _Why is so little prominence given it in the Confes- sions of the Church_? Because with the gift of the Holy Ghost at Pentecost, and His abiding presence with the Church, the conscious- ness of the favor and nearness of God in Christ, com- pletely subordinates their agency in the heart of the Christian. With the fuller appropriation of assurance of faith and of adoption as children of God, which entered with the study of St. Paul at the Reformation period, the chief allusions in the Confessions are in the cautions given against an abuse of the doctrine. 3. _Is the doctrine, therefore, unimportant_? By no means. But the Reformation had to protest against the excessive attention that had been previously accorded it. 4. _What are angels_? Pure and complete spirits, created by God, to be His agents in the administration of creation. 5. _Why do we call them "pure" or "complete spirits"_? In distinction from men who need bodies for the com- pletion of their being. Man, between death and the res- urrection, exists without body, but in an incomplete con- dition endured as a result of sin. 6. _Are angels the only pure or complete spirits_? God is such. But angels differ from God in that while He is an infinite, they are finite spirits. --------------------End of Page 80-------------------- 7. _But are not angels sometimes described as having bodies_? Yes, but these bodies are assumed temporarily, and cast aside when the purpose for which they have been used has been accomplished. They have no more identity with the personality of angels than the pen has with the writer, or the needle with the seamstress. 8. _What do we know of their creation_? Nothing more than the fact (Col. 1:16). The entire absence of any allusion to the creation of angels in the Mosaic account shows that the record does not aim to be exhaustive. They are described as being in existence, if not before the creation of the earth, at any rate cotem- poraneously with it. Job 34:4,7--"Where wast thou when I laid the foundations of the earth, when the morning stars sang together, and all the sons of God shouted for joy?" That "sons of God" in the Book of Job are angels is proved from Chap. 1:6. 9. _What are the attributes common to Good and Bad Angels_? Those belonging to complete finite spirits. They are _simple_ or irresolvable into parts; _invisible_ except through an assumed form; _Immutable_ so far as inner physical change are concerned; _immortal_, i.e., dependently upon God; and _illocal_, or independent of ordinary spatial rela- tions. They have extraordinary intelligence, a free will, great power, limitation with respect to presence, but abil- ity to change this presence with extraordinary swiftness. 10. _How as to their number_? Dan. 7:10--"Thousands of thousands ministered unto him, and ten thou- sand times ten thousand stood before him." Matt. 26:53--"He shall even now send me more than twelve legions of angels?" 11. _How may states of angels are there_? Three. The State of Grace, the State of Glory and the State of Misery. --------------------End of Page 81-------------------- The State of Grace is that in which they were all ori- ginally created equally wise and holy, and for eternal happiness (Gen. 1:31; John 8:44). The State of Glory is that in which the angels who abode in the wisdom and holiness in which they were created, have been admitted to the clear sight of God, and perpetually enjoy His goodness (Matt. 18:10; Ps. 16:11). The State of Misery is the sad condition of the angels who, of their own accord and by the abuse of their free will, departed from God (2 Peter 2:4; Jude 6). 12. _What differences in these three states with re- spect to the possibility of sinning_? In the State of Grace they were able either to sin or not to sin (_posse peccare aut non peccare_). In the State of Glory they are not able to sin (_non posse peccare_). In the State of Misery they cannot refrain from sin- ning (_non posse non peccare_). 13. _What ground is there for affirming the impecca- bility of the Good Angels_? The godly, after the resurrection, are said to be im- mortal, and "equal unto the angles" (Luke 20:36); and the Lord's Prayer refers to the perfection with which God's will is done in heaven (Matt. 6:10). 14. _But is such impeccability consistent with free- dom of the will_? Yes. Not to be able to sin is the highest degree of free- dom. Such is the freedom of God. To be raised not only above all imperfection, but especially above all liability to suffer from an imperfection, is the highest perfection. (See Chapter XXIII, 29, 30.) 15. _What was the ground for the exaltation of the Good Angels to this higher stage_? No absolute decree of God, for it was based upon the condition of merit. Not the merit of Christ, for He --------------------End of Page 82-------------------- came to seek that which was lost (Luke 19:10) while the Good Angels were never lost; and He is the "Mediator between God and men" (1 Tim. 2:5), not between God and angels. Nor was it any merit of their own; since they were under obligation, in virtue of their creation, to serve God to their utmost power. The sole ground, therefore, is the unmerited goodness of God. 16. _What of the knowledge of angels_? When Christ wished to state the impossibility of know- ing a certain event, He made it very emphatic by saying that not even the angels in heaven know it (Mark 13: 32). Thus He declared both the greatness and the limi- tations of their knowledge. Only God knows the secrets of men's hearts (1 Kings 8:39). Not only is there much beyond which they have desired to know (1 Peter 1:12), but, in God's own time, this is made known to them by revelation (Eph. 3:10). 17. _What of their power_? The destruction of Sennacherib's army of 185,000 men, in one night, by a single angel (2 Kings 19:35), is a sufficient proof. They are said to be "mighty in strength" (Ps. 103:7), "angels of his power" (2 Thess. 1:7). 18. _What are the works of Good Angels_? (a) The adoring worship of God (Dan. 7:10; see Q. 10; Is. 6:2; Rev. 4:8; Matt. 6:10). (b) The service of the godly. Heb. 1:14--"Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?" Ps. 91:11--"He shall give his angels charge over thee, to keep thee in all thy ways." 19. _Has each child of God a guardian angel_? It is going too far to derive such a doctrine from Matt. 18:10 and Acts 12:15. The godly are frequently com- forted with the assurance that they are protected not by an angel, but by angels. See Ps. 91:11, cited above. A --------------------End of Page 83-------------------- number of angels--sometimes a host--attend one man (Gen. 32:2; 2 Kings 6:16; Luke 16:22), and rejoice over the repentance of but one sinner (Luke 15:10). 20. _Within what sphere do they serve the godly_? Within that of the natural world. They are revealed as active at peculiarly critical epochs in human life (Matt. 1:10; 4:11; Acts 10:3; Luke 16:22). There is no evidence that they work otherwise than through second causes. Their connection with the Kingdom of Grace is only for the disposition of Providential agencies in its service. The mysteries of incarnation and redemption were beyond their grasp (Eph. 3:9). It is not their office to effect any of those spiritual changes within man, which the Holy Spirit works through the word of the Gospel. Angels bring deliverance from bodily dangers, but they are no way revealed as regenerating or sanctifying. 21. _Where is their activity especially prominent_? At every great epoch of God's revelation of Himself in deed. At Creation (Job 38:7); the Giving of the Law (Deut. 33:2; Gal. 3:19); the Incarnation (Luke 1:20; 2:9,13); the Temptation (Matt. 4:11); the Passion (Luke 22:43); the Resurrection (John 20:12); the As- cension (Acts 2:11), and the Final Judgment (Matt. 25:31; Mark 13:27; Matt. 13:41,49; 1 Thess. 4:16; 2 Thess. 1:7). 22. _Is this activity confined to individuals_? No. It is extended to nations (Dan. 10), and to the assemblies of Christians (1 Cor. 11:10; 1 Tim. 5:21; Eph. 3:10). 23. _Are we to invoke angels for their aid_? This is forbidden by Col. 1:18--"Let no man rob you of your prize by worshipping of the angels." Rev. 19:10--"And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus; worship God." Cf. 22:8,9. It also conflicts with the sole mediatorship of Christ (Rom. 8:34; 1 Tim. 2:5; 1 John 2:1). --------------------End of Page 84-------------------- 24. _But are there not several kinds of worship, one of which belongs to God alone, and another also to angels_? For this argument of the Greek and Roman churches, there is no Scriptural warrant. We indeed should honor and revere them as God's ministers, and thank Him for what He effects for us through their agency; but this is far different from worshipping them or invoking their in- tercession (1 Cor. 11:10; 1 Tim. 5:21; Luke 15:7, 10). 25. _Are there not instances where worship is actually accorded an angel_? If such passages as Gen. 18:1-3 actually accord such worship, it is because it is given either to the "Angel of the Lord" as the uncreated Angel, who is none less than Jehovah Himself, or to the Angel, as the representative of Jehovah.[*] 26. _What different orders of Good Angels are there_? Col. 1:16--"Things invisible, whether thrones or dominions, or principali- ties, or powers." Rom. 8:38--"Nor angels, nor principalities, nor powers." Eph. 3:10--"The principalities and powers in heavenly places." 1 Thess. 4:16--"The voice of the archangel." Jude 9--"Michael the archangel." 27. _What higher orders appear in the Old Testament_? Cherubim and Seraphim, distinguished from angels properly so called, in that while angels go forth as mes- sengers, they stand in the presence of God. The Cheru- bim are described four-winged. Their appearance indi- cates a special divine presence. They are the attendants of the divine glory as it descends to man (Ps. 18:10; 80:1; 99:1; 2 Sam. 22:11; Is. 37:16). The Seraphim are described six-winged and dwell in the secret glory of God. They do not descend, but are manifested only when man is raised to contemplate the glory of God (Is. 6:2-6; Rev. 4:7 sqq.). 28. _By what figure is the brilliancy of their endow- ments indicated_? -------------------- [*] The former view is advocated at length by Kurtz, "History of O.T. Covenant" I, Sec. 50. --------------------End of Page 85-------------------- They are sometimes called stars (Job 38:7; Ps. 148:3) and compared to lightning (Luke 10:18). 29. _What problem meets us when we consider the fall of some angels_? That of the origin of evil. 30. _Is it explicable_? No. The farthest we can go is to learn that it was God's will that the perfections with which angels were originally endowed should be increased and developed in their struggle against evil. To this end, therefore, they were endowed with a will which was able to sin. 31. _Did the sin of the Bad Angels come from any ex- ternal source_? No, but from the will of beings originally pure and holy spontaneously turning from God. John 8:44--"When he speaketh a lie, he speaketh of his own." 32. _Did it come from any lack of divine grace which those who did not fall enjoyed_? This would make God the author of their sin. 33. _What was the form of the sin whereby they fell_? Because of the motive presented Eve for her sin (Gen. 3:5), and of the final temptation addressed our Lord by Satan (Matt. 4:9), many have thought that it was pride.[*] The root of all pride, however, is unbelief. 34. _What was the order of their fall_? First, the fall of a chief, called Satan, "the adversary," or the Devil, "the accuser," or "the Prince of the power of the air" (Eph. 2:2); and through his instrumentality, the fall of the rest. For John 8:44 calls him a "mur- derer from the beginning," and Luke 11:15, "the prince of the demons," while Matt. 25:41 and Rev. 12:7 refer to the rest as his "angels." -------------------- [*] Ecclesiasticus 10:13: "For pride is the beginning of sin," was cited by the old writers as a proof. --------------------End of Page 86-------------------- 35. _What effect had their fall upon their angelic en- dowments_? A contraction of their knowledge and intellectual pene- tration; for while an extraordinary knowledge of super- natural things remains, the effort of the devil to lead Christ astray by temptation, and the putting into the heart of Judas the thought of betraying Him, and there- by of preparing Satan's own ruin (1 Cor. 2:7,8), show his ignorance. A great limitation also of their power. While accord- ing to Matt. 12:29; Luke 11:21; Eph. 6:12; 1 Peter 5:8, this power is still such as is not to be overlooked or despised, except by a special permission of God it can- not harm (Job 1:12; 2:6; Matt. 8:31). In Jude 8, this limitation is expressed under the figure of "chains," whereby they are confined until the Day of Judgment. This power God knows how to turn to His own purpose. 1 Tim. 2:25, 26 speaks of those who are taken captive by Satan unto the will of God. Of this the entire drama of the Book of Job is an example. Their freedom of will was also limited. Henceforth they can will nothing but sin. Their freedom has to do only with a choice between particular evils. 36. _What disposition of God have they incurred_? His irreconcilable wrath (2 Peter 2:5; Jude v. 6; Heb. 2:16). 37. _What of their disposition towards God and His creatures other than themselves_? Knowing that there is a God (James 2:19), that He is almighty, and that, while infinitely good to the Good Angels and men, He is and will be to eternity severe to- wards them, not only are they without love, but they fear and hate Him with all the powers of their nature. This hatred extends to all whom He loves and for whom He cares. Like those among men whom they inspire and --------------------End of Page 87-------------------- incite, they "live in malice and envy, hateful and hating one another." Whatever harmony and co-operation ex- ist among them is rooted not in love, but in their desire to harm and overthrow the good. 38. _What of their future_? Matt. 25:41--"Eternal fire which is prepared for the devil and his angels." 2 Peter 2:4--"Reserved unto judgment." Jude 6--"Kept in everlasting bonds under darkness unto the judgment of the great day." 39. _Do they know this_? James 2:19--"The demons also believe and shudder." Matt. 8:29--Art thou come hither to torment us before the time?" 40. _Meanwhile how are they occupied_? They are intent upon what may bring ruin upon man, and dishonor God (Luke 22:31; Eph. 6:11,12; 1 Peter 5:8,9; Luke 13:16; Job 1:12; 1 Cor. 7:5). Their at- tacks are directed not only against men individually, but are aimed particularly at the Church and its Means of Grace (Matt. 13:27; 1 Tim. 4:1,2; 1 Thess. 2:18). 41. _What was demoniacal possession_? A special temporary bodily possession, permitted by God, in New Testament times, particularly those of the visible ministry of Christ, as a factor in the struggle of the powers of darkness with the Son of God for the control of the human race. After principalities and powers were spoiled in our Lord's resurrection from the dead, we can find no bodily possession like that described in the Gospels. --------------------End of Chapter on Page 88-------------------- This text was converted to ascii format for Project Wittenberg by William Alan Larson and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: smithre@mail.ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (260) 452-2123 Fax: (260) 452-2126