I believe that God created an innumerable[i] body of supernatural, perfect[ii], and immortal[iii] beings called angels[iv] who exist[v] to be agents of God’s divine purposes. Angels were created to worship and serve God in various capacities[vi] including the execution of his judgments[vii] and in ministering to human believers[viii]. As created beings they have an array of characteristics[ix], but they also have limitations. They do not accept worship[x], reproduce[xi] or preach a different gospel than the gospel of Jesus Christ.[xii]
I also attest that through the sin of pride, the then highest-ranking angel known as Lucifer rebelled against God and became “Satan”, the accuser of God.[xiii] An innumerable number of angels followed Satan in his fall, becoming demons. In their rebellion some were bound in everlasting chains until the Day of Judgment [xiv] while others are free to serve Satan and his purposes. As leader of the demons[xv], Satan’s goal is the subjugation of God’s good creation through deception.[xvi] Though Satan is powerful, he and his minions are finite and limited beings. They will one day be cast into the lake of fire, which is already prepared for them, eternally separated from God and God’s redeemed creation.[xvii]
I believe that by His very breath God created and gave life to man out of the earth[xviii] on the sixth day of creation.[xix] In His likeness and image God created both male and female[xx] that they might know their Creator and eternally enjoy, glorify, and praise Him.[xxi] God gave them dominion over His creation, entrusting every good thing to man.[xxii] Although man was created good, he fell from his original moral righteousness and perfection,[xxiii] becoming subject to the power of evil into a condition of spiritual depravity.[xxiv] Subsequent humanity has not completely lost the image of their Creator but retains a distorted one.[xxv]
I believe that sin entered the world through the first man, Adam,[xxvi] with whom all subsequent mankind is considered to have participated in Adam’s original sin.[xxvii] As a result of this imputed universal sin,[xxviii] every person struggles with a sin nature or condition that tempts him or her to continue to sin throughout this present life.[xxix] All unredeemed humanity is completely incapable of doing anything on his or her own to commend them to God.[xxx] This condition of mankind is known as total depravity.[xxxi]
As a result of our general sinful state (also called “the flesh”[xxxii]) mankind is prone to commit individual specific sins.[xxxiii] Sin[xxxiv] is defined as any failure to conform to the perfect righteous standard of God.[xxxv] This includes omitting to do what is right[xxxvi] as well as committing acts that are wrong.[xxxvii] God’s standard is absolute perfection, and as no person is capable of attaining God’s standard, the entire human race fails in its attempt to conform to God’s standard absent God’s gracious provision.[xxxviii]
[i] Dt 33:2 (“myriads”); Ps 68:17; Heb 12:22; Jude 14 (“thousands upon thousands of his holy ones”); Rev 5:11.
[ii]Job 38:4-7; Ps 148:2,5; Ezek 28:12-15; Col 1:16.
[iii] “Heb 1:14; Ge 18-19 (“three men”; “LORD”; “two angels”); 2Ki 6:17; Mt 24:41; Lk 2:8-14; 20:36 (“no longer die for they are like angels”); 24:39 (“a ghost does not have flesh and bones”). An angel is an immortal, extra-dimensional spirit (pneu`ma). Being pneumatic, however, does not mean that angels are omnipresent like God himself. They remain finite beings normally invisible to us on earth—although they can assume forms (both human and angelic) within our earthly dimensions. That angels are also fully visible in heaven and described repeatedly in parallel ways would indicate that they have celestial forms (or in Augustine’s phrase “immortal bodies”) both similar and different from our present bodies and those in the resurrection (“[ours] is sown a natural body, it is raised a spiritual body” 1Co 15:44). Usually normal angels in the Bible are described as similar to humankind (Dan 9:20-21; 10:5-6; Ac 1:10), indeed often on earth there seems little if any physical distinction.” Dr. Horrell, Notes, 1.
[iv] The term angel is derived from the Greek word angelos (in the Hebrew, mal’ak,) and denotes either a human or heavenly messenger. Elwell, Walter. Evangelical Dictionary of Theology (Grand Rapids Michigan: 2001), 60. They are termed God’s messengers (Mal 1:1; 3:1; Hag 1:13), but are also termed priests (Mal 2:7), Sons of God (Job 1:6; 2:1; 38:7; Gen 6:2-4), heavenly beings (Psalm 89:6), holy ones (Deut 33:2; Ps 89:5, 7; Dan 4:13; Zec 14:5; Jude 14), heavenly hosts (I Ki 22:19-22; 2 Ki 6:17; Luke 2:13) and ministering spirits (Heb 1:14).
[v] ‘Angels exist, (Acts 12:1-11), they are spiritual, they are creatures,’ John Calvin Institute of the Christian Religion (book 1, chapter 14, secs. 3-19) and are “regarded as part of creation (Ps 148:2, 5) Ferguson, Wright and Packer. New Dictionary of Theology, (Illinois: 1988Intervarsity Press,), 20.
[vi] The capacities and functions of angels are numerous but coincide primarily in the worship of and service to God (Dan 7:9-10; Heb 1:5-6). They are foremost God’s messengers or ambassadors (Dan 9:21-27; Luke 1:11-13; Gal 3:19; Rev 17)...belong to his heavenly court and…their mission in heaven is to praise him (Rev. 4:5) as they devote themselves to doing His will (Ps. 103:20)…Since heaven can interact directly with earth, they accompany God in his work of creation (Job 38:7) and assist in God’s providential ordering of affairs (Dan 12:1). In fulfillment of their mission, they also declare God’s word (Luke 1:26-27). ” Walter Elwell. Evangelical Dictionary of Theology (Grand Rapids Michigan: 2001), 60.
[vii] Gen 19:10-15; Matt 25:31; Acts 12:21-23; 2 Thess 1:7-9; Rev16.
[viii] Inclusive to their service to God, angels minister to and care for believers (2 Kings 6:15-17; Heb
1:14; Psalm 91:11-12 Acts 12:6-11; Matt 18:10) as well as usher people into heaven (Luke 16:22).
[ix] The diverse characteristics of angels attributed to them in scripture describes them as Polymorphic (Heb 1:14), having personalities (2 Sam 14:20; Luke 15:10), organized (Eph 1:19-22; Col 1:16) and extraordinarily powerful (Rev 20:1-3), generally appearing as human males but not exclusively (see Zech 5:9).
[x] Revelation 19:10.
[xi] Matt 22:30.
[xii] Galatians 1:8
[xiii] 1 Timothy 3:6 specifically refers to the conceit of the devil as the cause of his condemnation and fall, while 2 Peter 2:4, states angels were not spared from the condemnation of hell as a result of their sin. Jude 6 alludes to the bondage of Angels in darkness until the day of judgment. The principal reason for bondage is as a result of a tresspass or crime. In reference to angels, and more specifically to Satan, they are condemned by their prideful rebellion. These references are associated with the scriptures found in Isaiah 14:12-17 and Ezekiel 28:11-19 that relate the condition of Satan before and after his fall. There is theological disagreement concerning the validity of this interpretation, however, the NT gives a clear account of the fall (Luke 10:18; Rev 12:7-13) and the conditions of Satan’s current state and future. Negating this connection between the OT and NT “fails to take into account the fact that these prophecies far transcend any earthly ruler, and, second, it ignores the close connection Satan has in scripture with the government of the satanic world system (Dan 10:13, Eph. 6:12), of which both Babylon and Tyre were an inseparable part. In their full scope these passages paint Satan’s past career as “Lucifer” and as “the Anointed Cherub” in his prefall splendor. They portray as well his apostasy in drawing with him a great multitude of lesser celestial creatures (Rev. 12:4) making him “the Evil One” or “the Tempter.” Elwell, Walter. Evangelical Dictionary of Theology (Grand Rapids Michigan: 2001).
Satan. The identical word to English in Hebrew, Satan (˜f;c;) means adversary, from the root “to hide in ambush.” In the NT, satanas (satanavß, 35 times) nearly always refers directly to the person Satan, the Devil: Mt 4:10; 12:26; Mk 1:13; 3:23ff; 4:15; Lk 4:8; 10:18; 11:18; 13:16; 22:3,31; *Jn 13:27; Ac 5:3; 26:18; Ro 16:20; 1Co 5:5; 7:5; 2Co 2:11; 11:14; 1Th 2:18; 2Th 2:9; 1Ti 1:20; 5:15; Rev 2:9,13,24; 3:9;12:9; 20:2,7; perhaps only excepting Mt 16:23; Mk 8:33. Devil is a term synonymously used with Satan that has a Greek root diabolas (diavbolaß), which is used reflexively with many descriptions naming him as the slanderer, accuser, defamer, false accuser”(see *Mt 4:1-11; 13:39; 25:41); Lk 4:2-13; 8:12; 22:31; Jn 6:70; 8:44; 13:2; Ac 10:38; 13:10; Eph 4:27; 6:11; Heb 2:14; Jas 4:7; 1Pe 5:7; 1Jn 3:8,10l Jude 9; Rev 12:7, 10. (Horell Notes, 2.) Among these terms, Rev 12:9-12 lists referents that recall his deception in the Garden of Eden as well as his fate.
[xiv] Satan is deemed the leader of the fallen angels (Rev 12:4). These fallen angels (demons) fit into two classes: those that are free, roaming about as the tools of Satan, seeking to scheme against mankind (Eph 6:11-12), and those that are bound in everlasting chains until the day of judgment (Jude 6). “The former roam the heavenlies with their prince leader Satan (Matt 12:24) and are so numerous as to make Satan’s power practically ubiquitous.” Elwell, Walter. Evangelical Dictionary of Theology (Grand Rapids Michigan: 2001). Although Satan is the leader, it is important to note, “some fell of their own evil will and war against humanity.” John Calvin Institute of the Christian Religion (book 1, chapter 14, secs. 3-19).
[xv] In Matt 12:24-26, Jesus refers to the kingdom of Satan and his rule, as does Jn. 12:31.
[xvi] The condemnation of Satan is a result of his conceit (1Tim 3:6), which compels him to oppose God and continue his attempts to exalt himself above all other powers for the purpose of being called God (2 Thess 2:3-9) that he may deceive others to worship him (Rev 13:1-6). In this purpose, he attempts to sets himself up as leader of the world system “Luke 4:5-8; 1 John 5:18-19; 2 Cor 4:3-4) that he may “usurp the very place and authority of Almighty God.” Dr. Horrell, Notes, 2.
[xvii] The extraordinary powers these demons possess (Jas 2:19; Acts 16:16-19) include oppression and possession (Matt 4:24; 8:28-33), the promotion of false doctrines (1 Tim 4:1-2), the deception of nations (Rev 16:13-14) and a full attack on the church; (Matt 13:36-39; Rev 2:9-10; 2 Cor 12:7-10) “Satan is a real being who is at work in the world together with his emissaries, the demons. They intensified their activities and bent every effort to defeat the work of Jesus Christ, God’s son.” Billy Graham Angels: God’s Secret Agents p6 New York: Doubleday & Company, Inc. Although demons are in direct rebellion to God, they also accomplish tasks for God (1 Sam 16:14-23; 2 Cor 12:7) and recognize and obey Christ (Mark 1:24; 5:7) “Nevertheless, [Satan is] only a creature, limited and permitted to have power by divine omnipotence and omniscience. Although Satan, even after his judgment in the cross (Col. 2:15), continues to reign as a usurper (2 Cor 4:4) and works in tempting and accusing men (rev 12:10), he is ousted from the heavenlies (7-12) as well as the earth (5:1-19:16), and is to be confined to the abyss for a thousand years (20:1-3). When released from the abyss at the end of the thousand years, he will make one last mad attempt to lead his armies against God (Rev. 20:8-9). This will result in his final doom when he is cast into the lake of fire (v. 10), which has been prepared for him and his wicked angelic accomplices (Matt 25:41). This will be the one place where evil angels and unsaved men will be kept and quarantined so that the rest of God’s sinless universe will not be corrupted in the eternal state.” Elwell, Walter. Evangelical Dictionary of Theology (Grand Rapids Michigan: 2001), 60.
[xviii] Genesis 2:7.
[xix] Genesis 1:31.
[xx] Genesis 1:27
[xxi] Ephesians 1:6; 1 Corinthians 6:20.
[xxii] Genesis 1:28, 31.
[xxiii] Genesis 3:1-24; Ephesians 2:1-3.
[xxiv] Genesis 2:17; Jeremiah 17:9; Romans 5:12-19.
[xxv] According to Genesis 9:6 (after fall context), there is still enough likeness to God remaining in man that to murder another person is to attack the part of creation that most resembles God. Also, James 3:9 says that men generally, not just believers, “are made in the likeness of God.”
[xxvi] Romans 5:12.
[xxvii] This view, known as the Augustinian view, believes that the statement “all sinned” in Romans 5:12 implies that all humanity was an active participant in Adam’s sin. In the same way that the Levite priests who were not yet born are said to have paid tithes to Melchizedek through Abraham, because they are held to have been “seminally present” in Abraham (Hebrews 7:9–10), all humanity was “seminally present” in Adam when Adam sinned and therefore all humanity participated in his sin. For that reason, the sin of Adam and his consequential death is charged to all humanity because all humanity is guilty of the exact same sin. God holds all humanity guilty because all humanity is guilty. Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1997), 312.
[xxviii] Imputation is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty. M.G. Easton, Easton's Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996).
[xxix] Romans 7:14, 17-25; Galatians 3:22; Ephesians 2:1-3; Hebrews 3:13. The Westminster Confession of Faith, Chapter VI, Articles III-VI says, “They [Adam and Eve] being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.”
[xxx] “Every sinner is: (a) totally destitute of that love to God which constitutes the fundamental and all-inclusive demand of the law; (b) chargeable with elevating some lower affection or desire above regard for God and this law; (c) supremely determined, in his whole inward and outward life, by a preference of self to God; (d) possessed of an aversion to God which, though sometimes latent, becomes active enmity, so soon as God’s will comes into manifest conflict with his own; (e) disordered and corrupted in every faculty, through this substitution of selfishness for supreme affection toward God; (f) credited with no thought, emotion, or act of which divine holiness can fully approve; (g) subject to a law of constant progress in depravity, which he has no recuperative energy to enable him successfully to resist.” Augustus Hopkins Strong, Systematic Theology, (Bellingham, WA: Logos Research Systems, Inc., 2004).
[xxxi] By nature we are children of wrath, declared the apostle (Ephesians 2:3). This sin nature, which all people have by birth, is that capacity to do those things (good, neutral, or bad), which do not commend us to God. The Scriptures are filled with statements of the corruption of many aspects of man’s nature. His intellect (2 Corinthians 4:4; Romans 1:28), his conscience (1 Timothy 4:2), his will (Romans 1:28), his heart (Ephesians 4:18), and his total being (Romans 1:18–3:20) have been corrupted. This is the doctrine of total depravity. Total depravity does not mean that everyone is as thoroughly depraved in his actions as he could possibly be, nor that everyone will indulge in every form of sin, nor that a person cannot appreciate and even do acts of goodness; but it does mean that the corruption of sin extends to all men and to all parts of all men so that there is nothing within the natural man that can give him merit in God’s sight.” Charles Caldwell Ryrie, A Survey of Bible Doctrine (Chicago: Moody Press, 1995); See also Genesis 6:5; Isaiah 53:6
[xxxii] See Romans 7:14, 18, 25, 8:3, 8; 1 Corinthians 3:1; Galatians 3:3, 5:17, for examples of the use of the word “flesh” as a synonym for the condition of sin.
[xxxiii] 1 John 3:5 says, “You know that He appeared in order to take away sins; and in Him there is no sin” (NASB95). This is an illustration of the two meanings of the word “sin.” There is a condition of sin (or the “flesh”) generally, that refers to the constant temptations that are pressing upon all mankind, including redeemed people, living in this fallen world. That condition affects every person negatively except Christ, for “in Him there is no sin.” The negative effect of the sin condition on mankind is that the general condition of “sin” causes each person to commit individual specific “sins” that are each person’s responsibility alone. These individual “sins” are the result of having succumbed to the pressure of the general condition of “sin” in the world.
[xxxiv] Paul uses a number of different Greek words to describe the nature of sin. Hamartia is a general word used to describe sinful acts (Romans 4:7; 11:27). Hamartia links Christ’s death with man’s sin (1 Corinthians 15:3). In the plural form it denotes the accumulation of sins (Galatians 1:4), whereas in the singular it denotes the state of sinfulness (Romans 3:9, 20; 5:20; 6:16, 23). Paraptoma denotes a false step in contrast to a true one (Romans 4:25; Galatians 6:1; Ephesians 2:1). Parabasis means stepping aside, a deviation from a true faith (Romans 2:23; 4:15; Galatians 3:19). Anomia means lawlessness or iniquity (2 Corinthians 6:14; 2 Thessalonians 2:3).[xxxiv]The Greek word harmatia means to “miss the mark.” Paul P. Enns, The Moody Handbook of Theology (Chicago, Ill.: Moody Press, 1997), 109.
[xxxv] The Westminster Larger Catechism says, “Sin is any want of conformity unto, or transgression of, any law of God given as a rule to the reasonable creature.” Assembly of Divines, Larger Catechism (Westminster, England 1723).
[xxxvi] Psalm 14:2-3; Romans 14:23.
[xxxvii] Romans 1:28-32.
[xxxviii] Romans 3:23; 1 John 1:8.
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