Chapter 13
Angels
390. By what names are angels called in the sacred Scriptures?
Sometimes "spirits," at other [times] "seraphim" and "cherubim." Also "thrones,"
"dominions," and so on [Col. 1:16]. But most frequently they are called "messengers"
from their office, being ministering spirits.
391. How does it appear that angels are real beings?
1. They are necessary to complete the grade of being
2. This appears from the oracles of the Gentiles, from the apparition of specters, from the
cases of demoniacs
3. From the whole of sacred Scripture
392. How does it appear that they are created beings?
First, from those passages of sacred Scripture where it is said that God created all things
and where angels are called His host, ministering spirits [Heb. 1:14], and so on.
Second, it is expressly asserted in Colossians 1:16–17, "By Him were all things
made which are in heaven and that are in earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or powers; all things were made by Him and for
Him. And He is before all things and by Him all things consist."
393. Did the creation of angels occur before this world was made?
Some divines think they were, others that they were not.
394. Does Moses make any mention of the creation of angels?
No, unless we consider it as contained in Genesis 1:1, as it is said [in] Genesis 2:1, "Thus
the heavens and the earth were finished and all the host of them."
395. Does not Job 38:6–7 imply that they existed before the world?
"When the morning stars sang together and all the sons of God shouted for joy," many
persons do consider this passage as intimating that they existed prior to our world. But
Turretin and others suppose it means nothing more than that immediately on their
creation they broke out in the song of praise for what they were and what they saw.
396. Are angels spiritual or incorporeal substances?
Yes, [they are spiritual] as appears
1. Because in sacred Scripture they are called spirits, and a spirit has not flesh and
bones
2. Because spiritual faculties and operations are attributed to them
3. Were they corporeal, more than one could not be in the same place, but a legion
was in one man [Mark 5:8–9]
397. With what bodies did angels appear?
It cannot be easily determined. They were real bodies, but whether they were created for
them at the time or belonged to men then in existence or compacted from some other
matter cannot be ascertained.
398. What sort of knowledge do angels possess?
Angelic knowledge is fourfold:
1. Natural, such as appertains to them as a grade of being
2. Revealed, which God sees proper to make known to them
3. Experimental, which they derive from their intercourse with the world and the
church (Eph. 3:10; Luke 15:10)
4. Supernatural, belonging only to the good angels: the vision of God, and so on
399. Do they know future contingencies?
No, for these depend on the free will of God and cannot therefore be known but by
revelation. This knowledge is represent[ed] as peculiar to God (Isa. 41:22; 42:8–9).
Created intelligences cannot foresee things as future but by considering the causes
whence they are to flow, but the causes of contingencies are indefinite.
400. Can they search the heart?
No, for this belongs to God alone, "The heart is deceitful above all things and desperately
wicked, who can know it? The Lord searches the heart and tries the reins, etc."
401. Can they comprehend the essences of things?
No.
402. Is their knowledge noetical22 or dianoetical?23
Dianoetical, as God alone perceives all truth intuitively. But as they are so much superior
to men, it is probable that the number of self-evident truths to them is far greater than to
us.
403. Do they possess the power of mutual communication?
Yes, they are said to call one to another (Isa. 6:3; see also Zech. 2:3; Rev. 7:2; 14:18).
404. Are they endowed with liberty and moral agency?
They are; they possess intellect and the power of choice, which, together with conscience,
constitutes moral agency.
405. Are they subject to passions and affections?
No, so far as these arise from a sensitive nature; their loving God, hating sin, and
rejoicing in the salvation of a sinner are such exercises as belong to pure spirits, not being
mingled with the perturbation that accompanies the operation of such passions in us.
406. What power do angels possess?
Their power, though exceedingly great, is limited. They can perform miracles of the
second class.24 With respect to bodies they can operate upon them in various ways,
changing their places, and so on. They can also influence and excite the senses internal
and external, but they cannot, at least, immediately operate on the rational soul, otherwise
22 [A direct apprehending.] 23 [An apprehending through reason, inference, or some other means.] 24 [See question #101.]
they could read the thoughts.
407. Are there orders, or different ranks, of angels?
There is some difference of rank among them, as their different appellations prove; but
what this order is we cannot tell.
408. How many hierarchies or orders do the papists suppose?
They make three hierarchies: the supreme, mediate, and ultimate; each of these are
subdivided into three orders, making in all nine grades. In the supreme [hierarchy] they
place cherubim, seraphim, and thrones. In the mediate: dominions, principalities, powers,
virtues, archangels, angels. And to each of those they ascribe peculiar offices.
409. Whence did they derive this doctrine?
They receive it from the writings they falsely ascribe to Dionysius the Areopagite.25
410. Were these celestial hierarchies known to the fathers?
No, there is not the least notice of them in any of the early Christian writers as Irenaeus,26
Augustine, Cyril.27
411. How does it appear that this notion is vain?
1. Because Paul, from whom this pretended Dionysius says he received the doctrine,
25 [Dionysius the Areopagite is mentioned as a Christian convert of the apostle Paul in Acts 17:34. PseudoDionysius the Areopagite was a Christian Neoplatonist who wrote in the late fifth or early sixth century AD]
26 [Irenaeus († c. 202) was a significant early church father who originated from Smyrna.] 27 [Either Cyril of Jerusalem (AD c. 313–386) or Cyril of Alexandria (AD c. 376–444), both significant early church fathers.]
makes no mention of it.
2. This threefold division does not embrace all the different appellations given in sacred
Scripture to angels.
3. Paul mingles them all together when he calls them ministering spirits. The notion
appears to come from the Platonic school,28 which divides their genii [spirits] into
super-coelestes, coelestes [heavenlies], and sub-coelestes.
412. Is Michael a created angel or is he the Son of God?
This person is mentioned only six times in the sacred Scriptures: three in the Old
Testament (viz. Dan. 10:13; 10:21; and 12:1) and three times in the New Testament
(1 Thess. 4:16; Jude 9; and Rev. 12:7). There are three opinions respecting him:
1. That by the name Michael is always to be understood the Son of God.
2. That it signifies some created angel.
3. That in some places it signifies the one and in some the other.
The first opinion is supported by the following arguments:
1. The name seems to lead to this sense: it may be interpreted, "Who is like that
God" or "Who is as that God."
2. We never read of more than one archangel, which seems to indicate that he
must be a divine person.
3. The good angels are spoken of as belonging to Michael (Rev. 12:7), but they
have no Lord besides Jehovah; therefore, the archangel is Jehovah.
4. He is called "the Great Prince who stands for the people of God" (see Dan.
28 [Probably more specifically the Neoplatonist school (a strand of the larger Platonist tradition), which had its origins with Plotinus in the third century AD and involved a celestial hierarchy.]
12:1). Who can this be but Christ?
5. An argument may be derived from a comparison of Jude 9 with Zechariah 3:1,
6. The ancient Hebrews29 understood the archangel to be greater than an angel.
With them Michael is the same as Metatron, whom they call the chancellor of
heaven, whose name is as the Almighty and signifies two things: Lord and
Ambassador. This is the Angel by whom alone there is access to God.
The second opinion is that Michael is a created angel, entrusted with the government of
the other angels, and [this] is supported by these arguments:
1. That Michael and the archangel are the same is granted on all hands. Now the
archangel is distinguished from Christ: 1 Thessalonians 4:16, "For the Lord
Himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God."
2. Michael is called "one of the chief princes" (Dan. 10:13). Here by "princes" we
must understand the angels. The first princes are the chief angels, but Michael
is one of them and therefore must be of the same order.
3. An argument is drawn from Daniel 10:21, "And there is none that holds with
me but Michael your prince." It is thought that this speech would be very
unsuitable of the Son of God, whose power is omnipotent and whose help is all
sufficient.
4. An argument may be derived from this same passage; thus, Daniel relates that
he whom he saw clothed with linen and so on [Dan. 10:5–6] was the Son of
29 [That is, postbiblical Jews. Metatron is briefly mentioned in a few passages in the Talmud, though he primarily appears in mystical, Kabbalistic texts within rabbinic literature, such as the Zohar, which first appeared in the twelfth century.]
God, which agrees with the description given of him in Revelation 1. Now this
same person who touched Daniel and spoke soothingly to him [Dan. 10:10–11]
says, "The prince of the kingdom of Persia withstood me one and twenty days:
when, lo, Michael, one of the chief princes, came to help me" (verse 13).
Whence it is certain that the Son of God who speaks and Michael, who is
spoken of, are different persons.
5. It is said that Michael durst not bring a railing accusation (Jude 9). It is argued
that this language is not becoming as applied to the Son of God.
The advocates of the opinion that Michael is Christ are Cocceius,30 Witsius,31 and so on.
413. What is the peculiar opinion of professor Lampe32 respecting Gabriel?
He not only maintains that Michael is the Son of God but that Gabriel is the Holy Spirit.
He says these two symbolical names are the only names of angels found in the sacred
Scriptures and that he who supposes they belong to created angels forgets the nature of
angels, which is spiritual, and they have neither language nor voice. If any think that
these symbolical names are not proper names, but only names of office, it is incumbent
on him to show why these names are given but to two of the whole choir of angels. But
such things are attributed to Michael and Gabriel as can only agree with the notion of a
divine person (see Dan. 10:16, 17, "For how can the servants of this my lord"), but the
saints have never been accustomed to profess themselves the servants of angels.
Wherefore nothing can be more probable than that these two names should belong to two
30 [Johannes Cocceius (1603–1669) a prominent Dutch theologian and professor born in Bremen.] 31 [Herman Witsius (1636–1708) was a prominent Dutch theologian and professor.] 32 [Friedrich Lampe (1683–1729) was a German pietist pastor, theologian, and professor of dogmatics. He followed in the Reformed, Cocceian tradition.]
of the hypostases [persons] of the sacred Trinity, one of whom was sent out to procure,
and the other to apply, salvation. Lampe says that the celebrated Hustius held the same
opinion.
Moreover, Lampe thinks that the two cherubim over the mercy seat were intended
to shadow forth their two divine persons, Michael and Gabriel. Witsius considers these
cherubim as representing the angels, and Parkhurst33 insists that they are symbolical
indications of the Trinity.
414. Do the sacred Scriptures make mention of more than one archangel?
No. See answer 412.
415. What are the employments of angels?
Their duties are various as they respect God, themselves, the world, and men. In regard to
God, they are employed in constant adoration and praise (Rev. 4:8; 7:11, 12) and in the
most cheerful and holy obedience, "Thousand thousands ministered unto Him, and ten
thousand times ten thousand stood before Him" (Dan. 7:10). They also adore Christ (Heb.
1:6) and ministered to Him while on earth (Luke 1–2; Matt. 4[:11]).
416. Why are they employed in ministering to the church?
Not because there is any absolute necessity for it, but rather from the kindness of God:
1. To the angels themselves as it confers on them the glory and delight of being
fellow workers with God
2. To believers as it promotes their comfort 33 [John Parkhurst (1728–1797) was an English academic, clergyman, and biblical lexicographer.]
3. It also tends to unite, by the communication of favors, angels with men in the
bonds of love
4. It promotes the good of the universe by uniting superior and inferior beings in
duties to each other
5. But especially it manifests the glory of God, the end of all things
417. What kind of a society do they form?
A society of harmony, holiness, and love.
418. Is there any reason to believe that they are instruments in the government of the world?
Yes. Aristotle supposed that they were employed to roll[?]34 on the stars. It appears,
however, that they are concerned in the administration of the providence of God from
Jacob's ladder [Gen. 28:12] and from Psalm 102, also from Revelation 14:18 and 16:5.
And they are sometimes the guardians of empires (see Dan. 10 and 11). They also
execute the designs of God toward men, evil and good, as in the punishment of Sodom
(Gen. 19:11) [and] of the Egyptians ([Ex.] 12:29; also see 2 Kings 19:35; Isa. 37:36; Dan.
4:13, etc.). With respect to good men, they are often occupied in teaching or directing
them (Gen. 16 and 32; Dan. 10; 1 Kings 19) and in guarding them: "The angel of the
Lord encamps round about those that fear Him" (Ps. 34:7). Examples of this [are]
frequent: in the case of Lot, the three friends of Daniel (see Acts 5:19; Luke 16).
419. Is there any foundation for the opinion that there are guardian angels?
It appears from the preceding answer that they are often the guardians of the saints.
34 [That is, to ride on the stars?]
420. Has every individual or pious person a guardian angel?
This is a favorite opinion of the papists, and there are two passages of the sacred
Scriptures commonly brought to support the doctrine. The first is Matthew 18:10, where
the angels of little children are mentioned, and the other is Acts 12:15, in which Peter's
angel is mentioned. But this last is only the exclamation of his friends in their surprise,
and not the voice of sacred Scripture.
It may, however, be remarked that this belief is not inconsistent with any truth of
the Bible. Turretin's arguments against it are
1. That there [is] no mention of these particular guardian angels in the sacred
Scriptures, though so much is said of their ministering to the saints.
2. Because one [angel] is said to deliver or protect a great number of persons or a
great many angels [are said] to have charge concerning one individual (Isa. 37;
2 Kings 6:17)
3. Because this sentiment arose from among the heathen
421. Do angels act as our intercessors with God?
No.
1. For He who intercedes for us can be no other than He who died; our advocate
and propitiation are one and the same.
2. To offer the prayers of others to God is a part of the mediatorial office, and
there is but one Mediator between God and man.
3. He only can present our prayers who purifies them.
4. This opinion is delivered from the heathen, among whom the idea of
intermediate deities was so prevalent.
422. Is worship due to angels?
No.
1. As appears first from Colossians 2:18, "Let no man beguile you of your reward
in a voluntary humility and worshipping of angels."
2. Because angels themselves reject it, as in Revelation 19:10 and 22:9.
3. Because worship belongs only to God, "You shall worship the Lord your God,
and Him only shall you serve" (Matt. 4:10).
4. The object of worship must be omnipresent.
423. Are the seven spirits mentioned in Revelation 1:4 created spirits?
No, but the Holy Spirit, because
1. They are joined with the Father and Son in the invocation.
2. They are mentioned before the Son, not from priority of nature or existence but
[for] their parts in the plan of redemption.
Perhaps this appellation is in reference to the seven churches, or [it] may contain an
allusion to the variety of the gifts of the Holy Spirit.