Calvin's Institutes

Section: 1.14.4-7

4. Also we should not indulge in speculations concerning the angels, but search out the witness of Scripture

Since the angels are God’s ministers, ordained to carry out his commands, there should be no question that they are also his creatures [Ps. 103:20-21]. Is it not evidence of stubbornness rather than of diligence to raise strife over the time and order in which they were created? Moses tells that the earth was finished and that the heavens with all their host were finished [Gen. 2:1]. What point, then, is there in anxiously investigating on what day, apart from the stars and planets, the other more remote heavenly hosts began also to exist? Not to take too long, let us remember here, as in all religious doctrine, that we ought to hold to one rule of modesty and sobriety: not to speak, or guess, or even to seek to know, concerning obscure matters anything except what has been imparted to us by God’s Word. Furthermore, in the reading of Scripture we ought ceaselessly to endeavor to seek out and meditate upon those things which make for edification. Let us not indulge in curiosity or in the investigation of unprofitable things. And because the Lord willed to instruct us, not in fruitless questions, but in sound godliness, in the fear of his name, in true trust, and in the duties of holiness, let us be satisfied with this knowledge. For this reason, if we would be duly wise, we must leave those empty speculations which idle men have taught apart from God’s Word concerning the nature, orders, and number of angels. I know that many persons more greedily seize upon and take more delight in them than in such things as have been put to daily use. But, if we are not ashamed of being Christ’s disciples, let us not be ashamed to follow that method which he has prescribed. Thus it will come to pass that, content with his teaching, we shall not only abandon but also abhor those utterly empty speculations from which he calls us back.

No one will deny that Dionysius, whoever he was, subtly and skillfully discussed many matters in his Celestial Hierarchy. But if anyone examine it more closely, he will find it for the most part nothing but talk. The theologian’s task is not to divert the ears with chatter, but to strengthen consciences by teaching things true, sure, and profitable. If you read that book, you would think a man fallen from heaven recounted, not what he had learned, but what he had seen with his own eyes. Yet Paul, who had been caught up beyond the third heaven [II Cor. 12:2], not only said nothing about it, but also testified that it is unlawful for any man to speak of the secret things that he has seen [II Cor. 12:4]. Therefore, bidding farewell to that foolish wisdom, let us examine in the simple teaching of Scripture what the Lord would have us know of his angels.

5. The designation of the angels in Scripture

One reads here and there in Scripture that angels are celestial spirits whose ministry and service God uses to carry out all things he has decreed [e.g., Ps. 103:20-21]. Hence, likewise, this name has been applied to them because God employs them as intermediary messengers to manifest himself to men. The other names by which they are called have also been taken for a like reason. They are called “hosts” [Luke 2:13] because, as bodyguards surround their prince, they adorn his majesty and render it conspicuous; like soldiers they are ever intent upon their leader’s standard, and thus are ready and able to carry out his commands. As soon as he beckons, they gird themselves for the work, or rather are already at work. The other prophets describe the image of God’s throne so as to declare his magnificence, but Daniel especially does this where he says that a thousand thousands and ten thousand times ten thousand stood when God ascended his tribunal [Dan. 7:10]. Indeed, since the Lord through them wonderfully sets forth and declares the power and strength of his hand, for this reason they are called virtues [Eph. 1:21; I Cor. 15:24]. Because he exercises and administers his authority in the world through them, they are sometimes called principalities, sometimes powers, sometimes dominions [Col. 1:16; Eph. 1:21; I Cor. 15:24]. Finally, because in a sense the glory of God resides in them, they are for this reason also called thrones [Col. 1:16]. Still, of this last I would rather say nothing; because a different interpretation fits equally well or even better. But, to pass over this name, the Holy Spirit often uses those previous names to commend the dignity of the angelic ministry. And is he not reasonable to pass over without honor those instruments through which God particularly shows forth the presence of his divine majesty? Likewise, on this account they are more than once called gods [e.g., Ps. 138:1], because in their ministry as in a mirror they in some respect exhibit his divinity to us. For even though I am not displeased that the ancient writers, when Scripture relates that the angel of God appeared to Abraham [Gen. 18:1], Jacob [Gen. 32:2, 28], Moses, and others [Josh. 5:14; Judg. 6:14; 13:10, 22], interpret that angel to have been Christ, yet more often when mention is made of all angels, the designation “gods” is applied to them [cf. Vg.; e.g., Gen. 22:1112]. That ought not to seem anything marvelous; for if the honor is given to princes and governors [Ps. 82:6] because they are vicegerents of God, who is the highest King and Judge, there is far greater reason why it should be conferred upon the angels, in whom the brightness of the divine glory shines forth much more richly.

6. The angels as protectors and helpers of believers

But Scripture strongly insists upon teaching us what could most effectively make for our consolation and the strengthening of our faith: namely, that angels are dispensers and administrators of God’s beneficence toward us. For this reason, Scripture recalls that they keep vigil for our safety, take upon themselves our defense, direct our ways, and take care that some harm may not befall us. Universal are the statements that apply first of all to Christ, the Head of the church, then to all believers. “He has commanded his angels to guard you in all your ways. They shall bear you in their hands, that you may not stumble upon a stone.” [Ps. 90:1112, vg.; 91:11-12, EV.] Likewise: “The angel of the Lord abides round about those who fear him, and rescues them.” [Ps. 34:7 p.] God hereby shows that he delegates to the angels the protection of those whom he has undertaken to guard. According to this reckoning, the angel of the Lord consoles the fleeing Hagar and commands her to be reconciled to her mistress [Gen. 16:9]. He promises to Abraham, his servant, an angel to be his guide for the journey. [Gen. 24:7.] Jacob in blessing Ephraim and Manasses prays that the angel of the Lord, through whom he has been delivered from all evil, will cause them to prosper. [Gen. 48:16.] Thus an angel was appointed to protect the camps of the Israelites [Ex. 14:19; 23:20]; and as often as God would have Israel rescued from the hand of the enemy, he raised up avengers by the ministry of angels [Judg. 2:1; 6:11; 13:3-20]. In short (there is no need to recite other instances), the angels ministered to Christ [Matt. 4:11] and were present with him in all his tribulations [Luke 22:43]. They announced his resurrection to the women [Matt. 28:5, 7; Luke 24:5], his glorious coming to the disciples [Acts 1:10]. Thus, to fulfill the task of protecting us the angels fight against the devil and all our enemies, and carry out God’s vengeance against those who harm us. As we read, the angel of God, to lift the siege of Jerusalem, slew 185,000 in the camp of the King of Assyria in a single night [II Kings 19:35; Isa. 37:36].

7. Guardian angels?

But whether individual angels have been assigned to individual believers for their protection, I dare not affirm with confidence. Certainly, when Daniel introduces the angel of the Persians and the angel of the Greeks [Dan. 10:13, 20; 12:1] he signifies that specific angels have been appointed as guardians over kingdoms and provinces. Christ also, when he says that the children’s angels always behold the Father’s face [Matt. 18:10], hints that there are certain angels to whom their safety has been committed. But from this I do not know whether one ought to infer that each individual has the protection of his own angel. We ought to hold as a fact that the care of each one of us is not the task of one angel only, but all with one consent watch over our salvation. For it is said of all the angels together that they rejoice more over the turning of one sinner to repentance than over ninety-nine righteous men who have stood fast in righteousness [Luke 15:7]. Also, it is said of a number of angels that “they bore Lazarus’ soul to Abraham’s bosom” [Luke 16:22 p.]. And Elisha does not in vain show to his servant so many fiery chariots which had been destined especially for him [II Kings 6:17].

There is one passage that seems to confirm this a little more clearly than the rest. For when Peter, led out of the prison, knocked at the gates of the house in which the brethren were gathered, since they could not imagine it was he, “they said, ‘It is his angel’ ” [Acts 12:15]. This seems to have entered their minds from the common notion that each believer has been assigned his own guardian angel. Although here, also, it can be answered that nothing prevents us from understanding this of any angel at all to whom the Lord had then given over the care of Peter; yet he would not on that account be Peter’s perpetual guardian. Similarly the common folk imagine two angels, good and bad-as it were different geniuses-attached to each person. Yet it is not worth-while anxiously to investigate what it does not much concern us to know. For if the fact that all the heavenly host are keeping watch for his safety will not satisfy a man, I do not see what benefit he could derive from knowing that one angel has been given to him as his especial guardian. Indeed, those who confine to one angel the care that God takes of each one of us are doing a great injustice both to themselves and to all the members of the church; as if it were an idle promise that we should fight more valiantly with these hosts supporting and protecting us round about!