Man, Sin, and Angels

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=50 BGCOLOR="#333366" TEXT="#080000"> <div> <B>Man, Sin, and Angels</B></div> <div> </div> </td> </tr><tr> <td valign="top" width=165 BGCOLOR="#CCCC99" TEXT="#080000"> <div> <B> <TABLE BORDER="0" CELLPADDING="2" CELLSPACING="1" WIDTH="132" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="VOID" RULES="NONE" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 35 ><NOBR><div> <A HREF="id155.htm" TARGET="_top" TITLE="The Doctrine of the Trinity"><U><B><IMG SRC="007151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <A HREF="id244.htm" TARGET="_top" TITLE="Doctrine of the Church, Part One"><U><B><IMG SRC="008151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP WIDTH="20"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="35" ALIGN="bottom" WIDTH="20" HSPACE="0" VSPACE="0"></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="13"></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="27"></div> </NOBR></tD> </tR> </TABLE></B></div> <div> Previous/Next Article</div> <bR> <div> <A HREF="index.htm" TARGET="_top" TITLE="www.stanbaker.org"><U><B>Home</B></U></A></div> <bR> <div> <A HREF="id2.htm" TARGET="_top" TITLE="Biblical and Theological Studies"><U>Biblical and Theological Studies</U></A></div> <bR> <div> <A HREF="id3.htm" TARGET="_top" TITLE="Church Ministry"><U><B>Church Ministry</B></U></A></div> <bR> <div> <A HREF="id15.htm" TARGET="_top" TITLE="Sermon Notes"><U><B>Sermon Notes</B></U></A></div> <bR> <div> <A HREF="id4.htm" TARGET="_top" TITLE="Links"><U><B>Links</B></U></A></div> <bR> <div> <A HREF="id5.htm" TARGET="_top" TITLE="Personal"><U><B>Personal</B></U></A></div> <bR> <div> www.stanbaker.org</div> <div> <A HREF="mailto:stan@stanbaker.org" TARGET="_top" TITLE="mailto:stan@stanbaker.org"><U>stan@stanbaker.org</U></A></div> </td> <td valign="top" height=430 BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>The Doctrine of Man, Sin, and Angels</B></div> <bR> <div> <B>I. </B><B>Introduction</B></div> <div> This paper will present a summary of the teaching of the Scriptures regarding several elements of the doctrines of man, sin, and angels. In my education, it is part of continuing project to summarize and state in my own words what the Bible teaches regarding each area of systematic theology. The project was begun as an assignment in a class on eschatology at Baptist Bible Seminary, and the paper was specifically designed to be preparation for an ordination paper. For me, it will also provide the biblical basis for preaching and teaching the doctrines. Also it provides the raw materials for more investigation and thought and study regarding these doctrines. For myself, I have a difficult time discussing the implications of theology and the relationships of the various sources of input into systematic theology without first looking into the Scriptures to see for myself what they say regarding the various issues involved. Several theology books pointed me to various portions of Scripture which deal with particular areas of theology,1 and when these sources informed my understanding beyond what the texts themselves seemed to indicate, the sources are cited. I did not cite, however, only when the source pointed back to the Scriptures. I investigated the collections of Scriptures and cited them in my paper based upon my own understanding of the text. The citing of Scripture is not designed to prove theological points. Rather, this study seeks to draw conclusions based on what the passages of Scripture seem to say in their contexts.2</div> <bR> <div> <B>II. </B><B>Man</B></div> <div> A. The Origin of Humankind</div> <div> Regardless of how one interprets the literary genre and language of Genesis 1-2, one clear understanding emerges from the text: God created man in his own image (Gen 1.27, 2.7). Deuteronomy 4.32 says, “. . . ever since the day that God created human beings on the earth . . . has anything so great happened?” Job 34.19 credits the nobles, the rich, and the poor to the work of God’s hands. In Isaiah 45.12, The Lord said to Cyrus, “I made the earth and created humankind upon it.” (See also Gen 1.1, Jer 27.5, John 1.3, Heb 11.3, Jam 3.9.)</div> <bR> <div> 1. Theories of Origin</div> <div> Several theories of the origin of the earth and life, and in particular man, have been set forth. The first of these is literal, six-day creationism. In this view, God created the earth and all that dwells in it in six literal, twenty-four hours days. One result is that the earth is considered to be a young earth, 6000-10,000 years old. Progressive creationism takes seriously the claims that God actively created the earth and humans, but does not agree that it took only six days a mere 6000-10,000 years ago, due to the influence of science. For them, science has concluded that the earth is far older than that.3 Thus God was at work in the process of creation as it took place over a long period of time. Theistic evolution understands that there is a God, but his method of bringing about the earth and man was through the evolutionary process. Atheistic evolution believes that the earth and man are products of chance. Scientific processes have been occurring that have led, very much by chance, not intention, to the earth and humans as we know them. God was not at all at work in the process, because no personal supreme being even exists.4 There is broad disagreement regarding many of the specifics of the theories mentioned above.</div> <bR> <div> 2. The Creation of Man</div> <div> God determined to make man in his own image (Gen 1.27). The creation of man and woman is more specifically addressed in Genesis 2. The process of creating man was a two-step process in Genesis 2.7: “Then the LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.” Then God created the woman from the man. Genesis 2.21-22 says that God caused a deep sleep to come upon Adam, and he took a rib from Adam, the man that he had made, and he from it made the woman. Thus Adam had a companion and a suitable helper (Gen 2.18, 20, 23). The creation of Adam and Eve is presented in Scripture as a direct creative act of God. Ecclesiastes 12.7 says (regarding death), “and the dust returns to the earth as it was, and the breath returns to God who gave it.” This text makes reference to the act of creation from the dust of the ground, and it simply attributes to God the giving of life to man.</div> <bR> <div> B. The Image of God in Man</div> <div> It is not clear what exactly the image of God in man is. One popular thought says that the image of God in man is that man is created with intellect, emotion, and will, characteristics that God possesses. Man indeed does possess intellect, will, and emotion. However, it is not clear that this is what is referred to in the image of God. The difference between man and animals is not merely in degree.5 Animals to a lesser degree may have intellect, emotion, will. Genesis 1:26-27 say, “Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’ So God created man in his own image, in the image of God he created them; male and female he created them.” Could it be the capacity and command to rule over the earth, to be a ruling being as a vice-regent of God himself? Note the context of ruling both before and after these verses. Note also that angels do not have the authority to rule over the earth. They can be very influential, but they do not rule.</div> <div> God is not a physical being, thus the image of God in man is not a strictly physical image or likeness (John 4.24 says, “God is spirit and his worshipers must worship in spirit and in truth;” see also Col 1.15). </div> <bR> <div> Some have taken the phrase to mean that it is man as a tripartite being; man has body, soul, and spirit, corresponding to the body, soul, and spirit of Jesus Christ.6 This is not supported in Scripture. There is also much overlap between biblical words referring to the non-material part of man’s nature. So it is not altogether clear that man has three parts (body, soul, and spirit), as opposed to having two parts (material, body; and immaterial, soul and/or spirit).</div> <bR> <div> Barackman suggests that the image of God in man is personhood, that man is a person, a self, unlike any animal. Animals seem to have a material and immaterial part, but they are not at all regarded as having personhood. Thus both angels and humans are created in the image of God who also possesses personhood.7 Barackman notes that Jesus had a human body, soul, and/or spirit, yet he was still a divine person, sharing the divine nature with two other divine persons, the Father and the Holy Spirit.8 He does not view the image of God in man and the image of Christ being developed in the believer as being the same. Instead, Christ is the head and pattern of a new kind of human race consisting of redeemed humanity who will one day be completely conformed to his image (Rom 8.29).9 The elements of the image of God to which the redeemed are presently being conformed are primarily moral and righteous elements (Eph 2.24, Col 3.10).</div> <bR> <div> The Scriptures refer to man being made in the image of God even after the fall of Adam. Genesis 9.6 says, “Whoever sheds the blood of a human, by a human shall that person’s blood be shed; for in his own image God made humankind” (see also James 3.9). Despite the fall, mankind still possesses to some degree the image of God.</div> <bR> <div> We have seen that the Scriptures do not seem to clearly indicate what exactly the image of God was in man when he was first created. It is very possible that the image was marred because of the fall. However, I tentatively adopt Barackman’s view that the image of God in man is that man is a person, as God is a person (not to be equated with the soul/spirit in man).</div> <bR> <div> C. The Material Part of Human Nature</div> <div> There is a biblical distinction made between the material and immaterial parts of humans. In addition to the soul/spirit, humans have a body. 2 Corinthians 5.1-2 discusses this body in metaphorical terms: “For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to be clothed with our heavenly dwelling.” 1 Thessalonians 5.23 says, “May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.” Paul’s prayer for them includes their entire being, which includes their bodies. (Distinctions between body and soul or spirit are clear in Scripture, but the distinction between the soul and spirit is not clear.) The body is not claimed in Scripture to be evil, as much of Greek philosophy asserted. For Paul to encourage the sanctification of the body indicates that he is not thinking that the body is evil and must be eradicated. The body of the believer is the temple of the Holy Spirit (1 Cor 6.19). The body is unredeemed, but the believer has the hope of it one day being redeemed. Romans 8.23 says that we groan inwardly as we wait for “the redemption of our bodies.” It seems that Paul is referring to the time when our perishable and mortal bodies will be clothed with imperishability and immortality (1 Cor 15.53).</div> <bR> <div> D. The Immaterial Part of Human Nature</div> <div> The Bible’s concept of the immaterial part of humans is complex, and the distinctions which the Bible makes at some places and does not make at other places have been discussed and debated for many years.</div> <bR> <div> Enns points out that Genesis 2.7 accounts for two, not three parts.10 It says: “The Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” Thus one has the body (the material) and that which animates the body (the immaterial). Job 27.3 says, “as long as I have life within me, the breath of God in my nostrils.” Job was saying that as long as he <I>lived</I> (wherein his body is animated by the breath of life), he would not speak wickedness. Enns also notes that the soul and spirit are often used interchangeably in Scripture. In Genesis 41.8, Pharaoh’s spirit was troubled, but in Ps 42.6, the writer’s soul is troubled; “spirits” in Heb 12.23 and “souls” in Rev 6.9 both refer to human beings. The body and soul seems to add up to the whole person in Matthew 10.28 (fear the one who can destroy both body and soul). But only the body and spirit is mentioned in 1 Corinthians 5.3: Paul was absent in body but present in spirit. The body, soul, and spirit is regarded as the entire person in 1 Thessalonian 5.23. In Hebrews 4.12, the word of God pierces “until it divides soul from spirit.” Finally, Enns notes the use of “heart” (Mt 15.19-20); “mind” (Rom 1.28, 2 Cor 4.4, Eph 4.17-18, Rom 12.2, Mt 22.37); “will” (Eph 2.2-3, Rom 6.12-13); and “conscience” (1 Tim 4.2, Rom 2.15, 1 Cor 8.7, 10, 12) as words that describe the workings of the inner man, the immaterial aspect of the human nature. The use of such words can largely be regarded as synonymous. The different words may have various nuances and shades of meaning, but they do not refer to something entirely different from one another. They seem to be given a great deal of overlap in Scripture. Thus we can say that human nature is made up of the material and the immaterial — two parts, not three (or more).</div> <bR> <div> The immaterial part of human nature is not pre-existent. The question posed is whether it is especially created at time of conception (creationism theory), or is it propagated naturally through parents as is the body (Traducianism).11 It seems best to regard the whole of human nature (material and immaterial) as being propagated from parents to their children. It is not biblically necessary to presume that the soul/spirit is especially created at the time of conception. Humans seem to gain some of the aspects of their personality from their parents as they gain physical aspects and attributes, suggesting not the new creation of the soul/spirit, but the natural propagation of the soul/spirit. But the Scriptures are not very clear one way or the other on this issue.</div> <bR> <div> E. The Fall of Man</div> <div> 1. The Fall of Adam and Eve</div> <div> Adam and Eve were given both responsibility to work in the garden and a command or test regarding one tree in the garden of Eden. They were not to eat of the Tree of the Knowledge of Good and Evil. God did not tell them why this was necessary, he simply told them not to eat of it. The crafty animal, the serpent, went to Eve and talked with her about that single command of God. It is widely presumed that the serpent is identified with Satan himself. Revelation 12.9 says, “The great dragon was hurled down — that ancient serpent called the devil, of Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him” (see also Rev 20.2). Thus it seems that the link is made between Satan, who leads the whole world astray, and the serpent who led Eve astray or deceived her in the Garden of Eden. Whether the serpent was Satan himself in that particular form or Satan was merely using the serpent we do not know. And we do not know why Eve casually carried on the dialogue with the serpent, why she does not seem surprised that the serpent was talking to her.</div> <bR> <div> The serpent questioned the command of God to Adam (before Eve was created). The serpent created doubt in Eve’s mind about the result of breaking this basic command. “You will not surely die,” he said (vs. 4). Then he convinced her of God’s self-serving motive for the command — God did not want Adam and Eve to become like him, knowing good and evil (vs. 5). So Eve took of the fruit and ate and gave some to Adam. 1 Timothy 2.14 says that Eve was deceived (also 2 Cor 11.3), and she herself claimed deception when they were confronted by God (Gen 3.13). But Adam ate willingly, with full knowledge that it was wrong. This may be one reason why the fall of the human race is credited to Adam and not to Eve, who ate first (Rom 5.12-19).</div> <bR> <div> 2. The Consequences of the Fall</div> <div> God had told Adam, “for in the day you eat of it you will surely die” (Gen 2.17). Adam and Eve experienced shame and guilt because of their sin (Gen 3.7-11). Neither took full responsibility for their actions (Gen 3.12-13). The serpent was cursed to crawl on it’s belly (Gen 3.14), and the serpent’s offspring would have perpetual conflict with the offspring of the woman (Gen 3.15; this text has been seen to have Christological and soteriological implications; if so, it is a marvelous kernel of hope in a very dreary and devastating judgment). The woman would have pain in childbirth and her desire would be for her husband (possibly to exercise control over him; there is similar language in Gen 4.7, where sin desires to have, or control, Cain). For Adam, he brought about a curse on the ground and he would work the field with great difficulty, until he went back to the ground in death (Gen 3.17-19). On that die, man was separated from God and he began to die physically. God removed him from the Garden of Eden and away from the Tree of Life (Gen 3.22-23). Thus, judgment was the immediate result of their sin.</div> <bR> <div> F. The Destiny of Man</div> <div> Hebrews 9.27 says, “Just as man is destined to die once, and after that to face judgment . . .” Death is the natural transition of human existence from earthly existence to continuing conscious existence in heaven or hell. Our current physical bodies which are subject to disease and death will sometime day be changed to the kind of body that can withstand eternity and life outside the present atmosphere in which we live on the earth (1 Cor 15.53). This seems to be true of both the saved and unsaved of humanity. If one regards hell as a place of unending punishment, the bodies of the people who are there will have been changed into a kind of body that can withstand the punishment and continue on forever despite the torment of that place. Revelation 20.11-15 says that the unsaved dead will be raised to life to face judgment before God and the appropriate punishment, which is their being thrown into the lake of fire. Ultimately one of two destinies await every human being. Though referring to a specific judgment of people who are alive when Jesus the King returns to earth, Matthew 25.46 summarizes neatly the basic distinction in destinies: “And these [the unrighteous] will go away into eternal punishment, but the righteous into eternal life.”</div> <bR> <div> <B>III. </B><B>Sin</B></div> <div> A. The Description of Sin</div> <div> The original human sin, the sin of Adam and Eve, was disobedience against God by choosing to do something that they were specifically commanded by God not to do. The Westminster Catechism answers the question, “What is sin?” with this answer: “Sin is any want of conformity unto, or transgression of any law of God, given as a rule to the reasonable creature.” Chafer (quoted in Lightner) modified this to: “any want of conformity to the character of God” to show that the expression of God’s character is not necessarily contained in Law only; it may go beyond what is specifically given as Law.12 Sin is both failing to do what is right and actively doing what is wrong,13 according to the standard of God’s moral character. Erickson rightly suggests also that the definition of sin must include the fact that sin includes not only actions, but also thoughts and inner dispositions or states.14 That the call to holiness in both the Old Testament and New is tied to the holiness of God (Lev 19.2, 1 Pet 1.16) shows that there is a link between human sin and it’s lack of conformity to the character of God. We are to be holy (and not sin, but be set apart to God) as he is holy (the standard). Sin is also a principle or a law that is within man, giving him a human nature that is tainted and sinful (Rom 7.23).</div> <bR> <div> The sin of Adam and Eve is instructive for a description of sin in that they actively did what God specifically instructed them not to do. The sin of Cain is also instructive in that he failed to do something (bring the proper sacrifice) that was required of him (though we are not told how or when or even if this specific requirement was made of him). </div> <bR> <div> B. Original Sin</div> <div> Original sin speaks of Adam’s initial sin and what effects it has had on himself and the rest of humanity who followed after him.15 Because of Adam’s sin, all humans are under the condemnation or judgment for sin (Rom 5.18, “. . . one man’s trespass led to condemnation for all . . .”). Adam’s sin is credited to the account of all humans, because he acted as the representative for all humanity when he sinned,16 thereby bringing death into the experience of all humanity (Rom 5.12). Also because of Adam’s sin, the principle or force of sin has been given to all of his descendants, so that all are by nature inclined to sin.17 Romans 3.23 says, “for all have sinned and have come short of the glory of God.” This verse specifically refers to believers, but it points out what the believer was before he was saved and justified (vs. 24). Jeremiah 17.9 says, “The heart is devious above all else; it is perverse — who can understand it?” Genesis 8.21 says, “The inclination of the human heart is evil from youth.” Total depravity refers to the fact that depravity caused by Adam’s sin has been extended to all humans. The phrase “total depravity” emphasizes not that everyone is <I>totally</I> depraved (as bad as they possibly could be), but that depravity extends to <I>every</I> human.18</div> <bR> <div> C. The Believer and the Practice of Sin</div> <div> Believers are commanded to be holy in their lives, to practice holiness, rather than practicing sin (1 Peter 1.14-15; 1 John 2.1-2). Believers are able to gain occasions of obedience and victory over the power or control of sin in their lives through the power or control of the Holy Spirit. What the sinful nature (which is the human nature tainted by the sin-principle, Rom 7.23, “law of sin”), produces is only evil (Gal 5.17-21); but what the Spirit produces is character and actions that conform to the character of God (Gal 5.22-23). The unsaved are under the domination of sin constantly. Genesis 8.21 concludes that “the inclination of the human heart is evil from youth.” Romans 3.10-11 say, “as it is written, ‘There is no one who is righteous, not even one; there is no one who has understanding, there is no one who seeks God.” Unrighteousness is the state in which the unbeliever constantly lives (see also Jer 17.9).</div> <bR> <div> The believer has resources available to him for dealing with the power of sin. These resources include the Word of God (2 Tim 3.16-17), the intercession of Jesus Christ (1 John 2.1, Heb 7.25), and the indwelling, controlling Holy Spirit (Rom 8.9, Eph 5.18).19 Believers are challenged in Romans 6 to consider themselves dead to sin (vs. 11); to avoid letting sin reign in their lives (vs. 12); and to present themselves to God as instruments or tools of righteousness rather than to sin as tools of wickedness (vs. 13). Sin does not automatically have to have rule over the believers life.</div> <bR> <div> The heart of the human in it’s natural state is described in Jeremiah 17.9: “The heart is devious above all else; it is perverse — who can understand it?” But the heart of the righteous can be considered pure, when the believer is under the control of the Holy Spirit. Paul said that Timothy’s instruction for his flock in Ephesus should result in love that comes from “a pure heart, a good conscience, and sincere faith” (1 Tim 1.5). In 2 Timothy 2.22, Paul commands Timothy to “shun youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.”</div> <bR> <div> <B>IV. </B><B>Angels</B></div> <div> A. The Origin of Angels</div> <div> Angels are created beings, being part of the created universe (Gen 1.1). Colossians 1.16 is even more specific: “for in him [Jesus] all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers — all things have been created through him and for him.” Angels do not propagate. This is assumed from Matthew 22.30 and Luke 20.35, where Jesus compares the resurrected ones to the angels who do not marry nor are given in marriage. The ongoing creation of angels is not at all indicated in the Scriptures. It seems that the angels were created all at once. Angels are also incapable of dying or ceasing to exist. In Luke 20.36, the resurrected humans are again compared to the angels in that they do not die. In Revelation 20.10, the devil (along with his angels, Mt 25.41) will be tormented forever, not dying or ceasing to exist in a conscious state.</div> <bR> <div> B. The Nature of Angels </div> <div> There are many angels, seemingly more than can be counted (the holy angels are called “innumerable” in Heb 12.22, not including the evil angels; see also Dan 7.10, Mt 26.53, Rev 5.11). Angels are called spirit beings in Hebrews 1.14: “Are not all angels spirits in the divine service . . ?” Evidently, however, they can take on some sort of physical, visible form, even being capable of eating. In Genesis 18, two angels, alternately called “men,” visit Abraham and Sarah. Abraham sees them and does not immediately realize they are angels, and the angels are fed by Abraham (vs. 8). Angels currently possess a higher form of being than mankind; Hebrews 2.7 says, “You have made them [mankind] for a little while lower than the angels.” Angels are more powerful than humans. 2 Peter 2.11 says, “Whereas angels, though greater in might and power [than the unrighteous, but representative of all humans for this purpose] do not bring against them [the glorious ones] a slanderous judgment from the Lord.” (Also note Ps 103.20, Mt 28.2, and Acts 5.19). However, angels are not all-powerful; they have limitations. In Daniel 10.13, the angel speaking to Daniel says that he was opposed and delayed for a time, but Michael one of the chief princes came to help him. It also seems that angels are not capable of salvation and redemption. Angels in Scripture are either good (elect) or evil; there is no mention that they can change their status. Mankind will one day have authority over the angels in matters of judgment; 1 Corinthians 6.3 says, “Do you not know that we [the saints] will judge angels — to say nothing of ordinary matters?” Angels are not all-knowing; Matthew 24.36 says, “But about that day and hour [of the coming of the Son of Man] no one knows, neither the angels of heaven, nor the Son, but only the Father.” But angels have been considered by humans in Scripture to be far wiser than humans. The woman speaking to David in 2 Samuel 14.17 and 20 praised him by ascribing to him the level of the wisdom of the angel of God.</div> <bR> <div> C. Angels are Personal Beings</div> <div> Angels are personal beings. They are capable of intelligent communication (Dan 10.13, Gen 18). Satan (as an example of the capabilities of angels in general) has intellect. In Ephesians 6.11, the believer is to stand against “the wiles of the devil.” ]In Matthew 4.1-7, he tempts Jesus and in doing so, he shows great intellect. The devil has a will and he may exert it on others (2 Tim 2.26). Satan is capable of expressing emotion; he shows great wrath in Revelation 12.12. The angel who showed to John the Revelation of Jesus Christ exhibited traits of a personal being in direct John’s praise from the angel to God. The angel calls himself “a fellow servant with you and your comrades the prophets” (Rev 22.9) demonstrating self-awareness.</div> <bR> <div> D. The Moral Classification of Angels</div> <div> Presumably, all angels were created good or holy, but with the moral capacity of choice (at first). When God looked at his creation, he called all that he had made good (Gen 1.31). We do not have a direct statement of the how or when the fall of angels took place, but likely they were followers of Satan when he fell. 2 Peter 2.4 (“the angels who sinned”) and Jude 6 (“the angels who did not keep their own position, but left their proper dwelling”) may refer in general to the fall of the angels, some of whom were confined until the yet future time of judgment. It is unlike the character of God that he would create evil, rebellious beings as such. Angels are either holy or evil; these are the two basic categories under which angels fall. However, within these categories, there is a hierarchy of rank. Ephesians 1.21 may refer to different levels of rank in the spiritual world when it says, “far above all rule and authority and power and dominion” (note also Eph 6.12); Jesus in his resurrection has been placed far above all of these, at the right hand of the Father. Michael is the foremost holy angel (Jude 9, Daniel 12.1, Rev 12.7-8) and Satan is the leader of the evil angels (Mt 25.41, “Satan and his angels;” also Rev 12.9).</div> <bR> <div> E. Demons</div> <div> Some of the evil angels are confined (2 Pet 2.4, Jude 6), but some remained unconfined. These include Satan (Matt 4.1-7), as well as other evil angels, or demons. The unconfined evil angels oppose God and are capable of deceiving the world in its affairs (Rev 12.7-9). Demons apparently are able to influence political leaders. The Prince of Persia (who fought against Michael the Archangel) and the Prince of Greece are spoken of in Daniel 10.13 and 20; the context may suggest that these Princes were influential in the rise, activities, and fall of these kingdoms. Demons possess the strength necessary to overpower the physical strength of humans. For example, the demon who controlled the boy threw him to the ground and when he saw Jesus, caused the boy to go into convulsions (Mk 9.18, 20). In Acts 19.16, a man controlled by a spirit overpowered several men because of the power of the demon (see also Mk 5.3-4). Demons caused physical difficulties. Matthew 12.22 is the case of a man who could see and speak after being delivered from the control of a demon. In Mark 5.1-5, a group of demons created great physical strength but great mental and emotional problems for the Gerasenes man. The demons caused him to injure himself as they did in the case of the boy Jesus healed in Mark 9.17-22 (the demon often cast him into the fire and water to destroy him). The Apostle John indicates that demons are able to inspire false prophets in 1 John 4.1-3. In the last days some will renounce the faith and follow the “teachings of demons” (1 Tim 4.1). Satan and demons are able to hinder God’s people. In 1 Thessalonians 2.18, Paul’s visit to the Thessalonians was blocked by Satan. In 1 Thessalonians 3.5, Paul feared that “the tempter,” presumably Satan, had effectively tempted the church, making Paul’s efforts vain. In Matthew 16.22-23, when Peter tried to rebuke the Lord for his intention to willingly die and be raised again (Peter missed that part of Jesus words), Jesus rebuked him and called him Satan, because Peter, by his words, was acting on the prompting of Satan, being used of Satan to hinder the work of the cross. Satan and the demons are created beings who will exist forever (Rev 20.10, the devil and his angels will be tormented forever after they are judged by being cast into the lake of fire). Despite the evil nature of demons, they have been able to be in the presence of God, considering the prologue of Job where the angels come into the presence of God, and Satan or the Accuser comes with them (Job 1.6). That is not to say that Satan currently has this kind of direct access to the throne of God, but it is possible.</div> <bR> <div> It is evident from the gospels that demons can control and afflict unbelievers. But the level of control or “possession” a demon can have over a believer is of great debate. It is worth noting that the direct control of a demon upon a believer is not discussed in the epistolary literature of the New Testament. In Acts 5.3, Satan is said to have filled the heart of Ananias, motivating him to lie to the Holy Spirit. This may mean nothing more than the fact that Ananias was under the general control of sin, rather than under the control or filling of the Holy Spirit. One reason that many suggest that a demon cannot “possess” a believer is because it seems incapable that a demon could “dwell” with the indwelling Holy Spirit in a believer.20 “Possession” by a demon may be too strong a word for what a demon can do to a believer, though gospel accounts of demonization seem to indicate some degree of possession or even complete control over the faculties of a person. However, because a believer can be living under the control of the sinful nature (Gal 5.17-21), it may be possible for a relatively strong measure of control to be exercised by a demon if a believer persists in opening himself up to the possibility by continuing in sin. Paul warns the believer in Ephesians 4.27 to “not make room for the devil.” The context (vs. 26) may refer to being angry because of sin in the church and dealing with it quickly and appropriately,21 thereby not giving place to the devil.</div> <bR> <div> F. Satan</div> <div> Satan is said to exercise his dominion in this world. 1 John 5.19 says, “And we know that we are God’s children, and that the whole world lies under the power of the evil one.” Satan is the ultimate leader of evil in the world. Turning from darkness to light is associated with turning from the power of Satan to God in Acts 26.18. Ephesians 2.1-2 says, “You were dead through the trespasses and sins in which you once lived, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient” (see also 1 Jn 3.8, sinning ones are children of the devil, who has been sinning since the beginning; as well as Jn 12.31, 14.30, 16.11). In John 8.44, Satan is by nature and practice a deceiver and is the father of lies. In Revelation 12.9, he is called “the deceiver of the whole world.” Satan has moral awareness; he was seeking to tempt Jesus to do what was wrong (Mt 4.1-7). This text also shows Satan’s intent to cause Jesus to sin and worship him, thus essentially defeating Jesus and exalting himself above God. </div> <bR> <div> Satan is called “the accuser of our brothers” in Revelation 12.10 (NIV). The Hebrew word “Satan” means “accuser.” This use is evident in Job 1.12-19 and 2.7, where the Accuser goes before God and accuses Job of being righteous only because God has given him wealth and health. This text also speaks of Satan’s (or the Accuser’s) incredible, but limited, power. He is given authority to afflict Job, but with the limitation first of not harming Job physically (1.12). Then Satan is given the authority to afflict Job physically, but with the limitation of sparing his life (2.6). It should be said that it is not necessary to assume that Job is referring to the personal devil who is revealed more fully with the progress of revelation. But it seems very possible that the Accuser is indeed the devil. “The characteristics of the Adversary in the Book of Job imply that he was in fact Satan.”22 At the very least, we can say that he is one of the evil angels. The limitation on Satan’s power and authority is also found in Revelation 12.9-12, where Satan and his angels are cast to earth; and Satan’s authority is not able to be exercised over “the brothers” who live and die by “the blood of the Lamb and by the word of their testimony” (vs. 11). </div> <bR> <div> Satan is shrewd and cunning. In 2 Corinthians 2.11, Paul says that they forgive “so that we may not be outwitted by Satan; for we are not ignorant of his designs.” (Note also Eph 6.11, “the wiles of the devil.”) The spiritual forces under the direction of Satan seek to disrupt the lives of believers and cause their downfall and spiritual defeat. Believers are told to stand firm against his wiles (Eph 6.11-13), and must be alert because the devil seeks to devour them (1 Pet 5.8).</div> <bR> <div> Barackman notes that Jesus defeated Satan in all phases of his life. Jesus before he began his Messianic work was without sin (1 John 3.5, “in him there is no sin”). Jesus defeated Satan during his temptation at the beginning of his Messianic work (Mt 4.1-11). He defeated Satan during his public ministry (Mt 16.22-23, when Peter attempted to prevent Jesus from going to the cross; Jn 8.6, when the Pharisees where seeking to bring a charge against him). Jesus defeated the devil in his own death on the cross and resurrection (Heb 2.14, “he himself shared [flesh and blood], so that through death he might destroy the one who has the power of death, that is, the devil”). Jesus is currently defeating Satan in the lives of believers (Col 1.13 says that Jesus has rescued believers from the power of darkness, Satan’s authority; James 4.7 says that we are able to resist the devil when we submit to God). Finally, Satan will be cast into the lake of fire for eternal torment (Rev 20.10), suffering his ultimate defeat.23</div> <bR> <div> G. The Work and Activities of Holy Angels</div> <div> Hebrews 1.14 says, “Are not all angels spirits in the divine service, sent to serve for the sake of those who are to inherit salvation?” At the very least, angels are used of God to serve the needs of the saints. This text points out that angels are not to be worshiped, as is Jesus Christ, who is better than the angels — he is God and has been given far greater authority from the Father. Psalm 34.7 says, “The angel of the LORD encamps around those who fear him, and delivers them.” Psalm 91.11-12 says that angels are involved in the protection of humans (of course the prayer for protection, and the thanksgiving for protection is given to God himself, who may employ angels in the work; vs. 1 says of God, “my refuge and my fortress; my God, in whom I trust”). Angels served Jesus and ministered to his needs after his temptation by the devil (Mt 4.11). Angels are very involved in the worship of God, as they will be during the time of tribulation on the earth. In Revelation 5.11-14, angels participate with the four living creatures and the twenty-four elders in the worship of God and the Lamb. Angels are used to communicate messages to humans. In Luke 1.11, an angel of the Lord speaks with Zechariah and predicts the birth of John, and the angel Gabriel speaks with Mary about the birth of Jesus in Luke 1.26-38. Angels have also been used to communicate divine revelation. In Revelation 1.1, the revelation was made known to John through an angel (see also Acts 7.53). Angels are also agents of divine punishment. In 2 Samuel 24.16-17, it is the angel of the Lord who brings divine judgment upon Israel because of David’s sin. (Biblically, it is not necessary that assert that “the angel of the Lord” is the second person of the Trinity, a pre-incarnate appearance of Christ.) The angel of the Lord also brings judgment on the Assyrian army in 2 Kings 19.35, and angels are involved in bringing judgment upon the earth throughout Revelation (see ch. 8-9). Angels are also involved in battle with Satan and his demons in Revelation 12.7-8.</div> <bR> <div> H. The Destiny of Angels</div> <div> Holy angels are said to be “elect” in 1 Timothy 5.21. It is reasonable to assert that the elect, holy angels are permanently unfallen, thus permanently holy. Thus they will worship and serve God forever as the angels do consistently throughout Revelation (see Rev 5.11-12). As for the unholy angels, they will be judged. 2 Peter 2.4 refers to unholy angels who are currently confined, awaiting the day of judgment. The eternal fire has been prepared for the devil and his angels (Mt 25.41). Revelation 20.10 records the occasion of when the devil will be cast into the lake of fire. Matthew 8.29 seems to give a glimpse of a demon who admits to being aware of the judgment to come. The spokesman of the demons who afflicted the Gerasenes man says, “What have you to do with us, Son of God? Have you come here to torment us before the time?” “The time” could refer to their knowledge that the time of judgment and torment is coming. No doubt Satan and his angels know the claims of the Scriptures regarding their fate, and they know those claims will come true.</div> <bR> <div> <B>V. </B><B>Conclusion</B></div> <div> The doctrines of man, sin, and angels, have been briefly considered for the purposes of a summary. The goal has been to develop in my own words and thoughts a systematic understanding of the biblical input for these doctrines, thus drawing together much of the data for an ordination doctrinal paper, as well as for communicating the doctrines in preaching and teaching. This summary has also provided many more questions and areas of thought in my own mind for future study.</div> <bR> <div> 1Several verses were found in Walter Elwell. <I>Topical Analysis of the Bible (electronic edition)</I>. Grand Rapids: Baker Book House, 1991.</div> <div> 2Unless otherwise notes, Scriptures quotations are from the NRSV.</div> <div> 3Paul Enns. <I>The Moody Handbook of Theology.</I> Chicago: Moody Press, 1989. 302.</div> <div> 4Robert Lightner. <I>Evangelical Theology: A Survey and Review</I>. Grand Rapids: Baker, 1986. 166.</div> <div> 5Mortimer Adler, quoted in Harold Willmington. <I>Willmington’s Complete Guide to Bible Knowledge, Vol 6: Introduction to Theology</I>. Wheaton: Tyndale House, 1993. 255.</div> <div> 6Emory Bancroft. <I>Elemental Theology</I>. Grand Rapids: Zondervan, Academie Books, 1977. 234</div> <div> 7Floyd H. Barackman. <I>Practical Christian Theology</I>. Binghamton, NY: Niles and Phipps, 1990 (subsequently published by Kregel). 217.</div> <div> 8Barackman 421f.</div> <div> 9Barackman, 217.</div> <div> 10Enns, 306f.</div> <div> 11Lightner, 180.</div> <div> 12Lightner, 176.</div> <div> 13Robert Lightner. <I>Sin, The Savior, and Salvation: The Theology of Everlasting Life.</I> Grand Rapids: Kregel, 1991. 18.</div> <div> 14Millard Erickson. <I>Christian Theology, Vol 2</I>. Grand Rapids: Baker Book House, 1984. 578.</div> <div> 15Barackman, 253.</div> <div> 16Robert A. Pyne. <I>Humanity and Sin</I>. Nashville: Word Publishing, 1999. (Pre-publication manuscript for 403 Angelology, Dallas Seminary, Fall 1998.) 133.</div> <div> 17Lightner. <I>Evangelical Theology.</I> 175.</div> <div> 18Enns, 311.</div> <div> 19Enns, 314.</div> <div> 20Lightner, 148.</div> <div> 21See Daniel B. Wallace. <I>Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament</I>. Grand Rapids: Zondervan, 1996. 491f.</div> <div> 22.Earl D. Radmacher, gen. ed. Ronald B. Allen, OT ed. <I>Nelson Study Bible, electronic ed., (Logos Library System)</I>. Nashville: Thomas Nelson, 1997.</div> <div> 23.Barackman, 205f.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> copyright, 1999, Stanley Baker</div> <div> www.stanbaker.org</div> </td> </tr></table></body>