Calvin's Institutes

Section: 1.14.8-13

8. The hierarchy, number, and form of the angels

Let those who dare determine the number and orders of angels see what sort of foundation they have. Michael, I admit, is called “the great prince” in The Book of Daniel [ch. 12:1], and “the archangel” in Jude [v. 9]. And Paul teaches that it will be the archangel who will call men to judgment with a trumpet [I Thess. 4:16; cf. Ezek. 10:5]. But who could on this basis determine the degrees of honor among the angels, distinguish each by his insignia, assign to each his place and station? For the two names that exist in Scripture, Michael [Dan. 10:21] and Gabriel [Dan. 8:16; Luke 1:19, 26], and a third [Raphael] if you wish to add the one from the history of Tobit [Tobit 12:15], could seem from their meaning to have been applied to angels on account of the feebleness of our capacity, although I prefer to leave that an open question.

As to number, we hear from Christ’s mouth “many legions” [Matt. 26:53], from Daniel “many myriads” [Dan. 7:10]; Eiisha’s servant saw full chariots [II Kings 6:17]; and that the angels are said to “camp round about those who fear God” indicates a huge multitude [Ps. 34:7 p.].

It is certain that spirits lack bodily form, and yet Scripture, matching the measure of our comprehension, usefully depicts for us winged angels under the names of cherubim and seraphim, that we may not doubt that they are ever ready to bring help to us with incredible swiftness, should circumstance require it, even as lightning sent forth from heaven flies to us with its usual speed. Whatever besides can be sought of both their number and order, let us hold it among those mysteries whose full revelation is delayed until the Last Day. Therefore let us remember not to probe too curiously or talk too confidently.

9. The angels are not mere ideas, but actuality

Yet this point, which some restless men call in question, ought to be held certain: that angels are”ministering spirits” [Heb. 1:14], whose service God uses for the protection of his own, and through whom he both dispenses his benefits among men and also carries out his remaining works. Indeed, it was the opinion of the Sadducees of old [Acts 23:8] that by angels nothing was meant but either the impulses that God inspires in men or those examples of his power which he puts forth. But so many testimonies of Scripture cry out against this nonsense that it is a wonder such crass ignorance could be borne with in that people. For, to omit those passages which I have referred to above, where thousands [Rev. 5:11] and legions [Matt. 26:53] of angels are mentioned, where joy is attributed to them [Luke 15:10], where they are said to lift up believers by their hands [Ps. 91:11; Matt. 4:6; Luke 4:10-11], and to carry their souls to rest [Luke 16:22], to see the face of the Father [Matt. 18:10], and the like-there are other passages from which it is clearly demonstrated that they are, indeed, spirits having a real existence. For we must so understand, however much it may be twisted, what Stephen and Paul say, that the law was given by the hand of the angels [Acts 7:53; Gal. 3:19]. We must in like manner understand Christ’s statement that after the resurrection the elect will be like the angels [Matt. 22:30], that the Day of Judgment is not known even to the angels [Matt. 24:36], and that then he will come with the holy angels [Matt. 25:31; Luke 9:26]. Similarly, when Paul charged Timothy before Christ and his chosen angels to keep his commandments [I Tim. 5:21], he meant not qualities or inspirations without substance, but true spirits. And what one reads in The Letter to the Hebrews does not otherwise make sense: that Christ was made more excellent than the angels [Heb. 1:4], that the world was not subjected to them [Heb. 2:5], and that Christ assumed the nature not of them but of men [Heb. 2:16], unless we mean that they are blessed spirits, to whom these comparisons may apply. And the author of the letter makes himself clear when he assembles the souls of believers and the holy angels at the same time in the Kingdom of God [Heb. 12:22].

Let us add what we have already referred to, that the angels or children ever see God’s face [Matt. 18:10], that we are defended by their guard [Luke 4:10-11], that they rejoice over our salvation [Luke 15:10], that they marvel at the manifold grace of God in the church, and that they are under Christ the Head.21 This is related to their numerous appearances to the holy patriarchs under the form of men, their speaking and receiving hospitality [Gen. 18:2]. And Christ himself, because of the primacy that he holds in the person of the Mediator, is called an angel [Mai. 3:1]. It seemed good to me to touch on this by the way, to fortify the simple against those foolish and absurd opinions which, raised by Satan many ages ago, from time to time break out afresh.

10. The divine glory does not belong to the angels

It remains for us to cope with that superstition which frequently creeps in, to the effect that angels are the ministers and dispensers of all good things to us. For at once, man’s reason so lapses that he thinks that no honor ought to be withheld from them. Thus it happens that what belongs to God and Christ alone is transferred to them. Thus we see that Christ’s glory was for some ages past obscured in many ways, when contrary to God’s Word unmeasured honors were lavished upon angels. And among those vices which we are today combating, there is hardly any more ancient. For it appears that Paul had a great struggle with certain persons who so elevated angels that they well-nigh degraded Christ to the same level. Hence he urges with very great solicitude in the letter to the Colossians that not only is Christ to be preferred before all angels but that he is the author of all good things that they have [Col. 1:16, 20]. This he does that we may not depart from Christ and go over to those who are not self-sufficient but draw from the same well as we. Surely, since the splendor of the divine majesty shines in them, nothing is easier for us than to fall down, stupefied, in adoration of them, and then to attribute to them everything that is owed to God alone. Even John in Revelation confesses that this happened to him, but at the same time he adds that this answer came to him [chs. 19:10,” 22:8-9]: “You must not do that! I am a fellow servant with you… . Worship God.

11. God makes use of the angels, not for his own sake, but for ours

Yet we shall well avoid this peril if we inquire why it is through them rather than through himself without their service that God is wont to declare his power, to provide for the safety of believers, and to communicate the gifts of his beneficence to them. Surely he does not do this out of necessity as if he could not do without them, for as often as he pleases, he disregards them and carries out his work through his will alone, so far are they from being to him a means of lightening difficulty. Therefore he makes use of angels to comfort our weakness, that we may lack nothing at all that can raise up our minds to good hope, or confirm them in security. One thing, indeed, ought to be quite enough for us: that the Lord declares himself to be our protector. But when we see ourselves beset by so many perils, so many harmful things, so many kinds of enemies-such is our softness and frailty-we would sometimes be filled with trepidation or yield to despair if the Lord did not make us realize the presence of his grace according to our capacity. For this reason, he not only promises to take care of us, but tells us he has innumerable guardians whom he has bidden to look after our safety; that so long as we are hedged about by their defense and keeping, whatever perils may threaten, we have been placed beyond all chance of evil. I confess that we act wrongly when, after that simple promise of the protection of the one God, we still seek whence our help may come [cf. Ps. 121:1; 120:1, Vg.]. But because the Lord, out of his immeasurable kindness and gentleness, wishes to remedy this fault of ours, we have no reason to disregard his great benefit. We have an example of this thing in Elisha’s servant, who, when he saw the mountain besieged by the Syrian army and that there was no escape, was overwhelmed with fear, as if all was over for himself and his master. Here Elisha prayed to God that He might open his servant’s eyes. Straightway the servant saw the mountain filled with fiery horses and chariots, that is, with a host of angels, who were to protect him as well as the prophet [II Kings 6:17]. Strengthened by this vision, he recovered himself and was able with undaunted courage to look down upon his enemies, at sight of whom he had almost expired.

12. The angels must not divert us from directing our gaze to the Lord alone

So, then, whatever is said concerning the ministry of angels, let us direct it to the end that, having banished all lack of trust, our hope in God may be more firmly established. Indeed, these helps have been prepared for us by the Lord that we may not be frightened by the multitude of the enemy, as if they might prevail against His assistance, but that we may take refuge in that utterance of Elisha that “there are more for us than against us” [II Kings

6:16 p.]. How preposterous, then, it is for us to be led away from God by the angels, who have been established to testify that his help is all the closer to us! But they do lead us away unless they lead us by the hand straight to him, that we may look upon him, call upon him, and proclaim him as our sole helper; unless we regard them as his hands that are moved to no work without his direction; unless they keep us in the one Mediator, Christ, that we may wholly depend upon him, lean upon him, be brought to him, and rest in him. For what is described in the vision of Jacob ought to stick and be deeply fixed within our minds: that angels descend to the earth, to men, and ascend from men to heaven by a ladder upon which the Lord of Hosts stands [Gen. 28:12]. This indicates that only through Christ’s intercession is it brought about that the angels’ ministrations come to us, as he himself affirms: “Hereafter you will see the heavens opened and angels … descending upon the Son of Man” [John 1:51]. Therefore the servant of Abraham, though entrusted to the angel’s charge [Gen. 24:7], does not for that reason call upon him to help him, but, relying on that commitment, pours out his prayers unto the Lord, and beseeches him to show his mercy to Abraham [Gen. 24:12]. For as God does not make them ministers of his power and goodness to share his glory with them, so he does not promise us his help through their ministry in order that we should divide our trust between them and him. Farewell, then, to that Platonic philosophy of seeking access to God through angels, and of worshiping them with intent to render God more approachable to us. This is what superstitious and curious men have tried to drag into our religion from the beginning and persevere in trying even to this day.

13. Scripture forearms us against the adversary

All that Scripture teaches concerning devils aims at arousing us to take precaution against their stratagems and contrivances, and also to make us equip ourselves with those weapons which are strong and powerful enough to vanquish these most powerful foes. For when Satan is called the god [II Cor. 4:4] and prince [John 12:31] of this world, when he is spoken of as a strong armed man [Luke 11:21; cf. Matt. 12:29], the spirit who holds power over the air [Eph. 2:2], a roaring lion [I Peter 5:8], these descriptions serve only to make us more cautious and watchful, and thus more prepared to take up the struggle. This also sometimes is noted explicitly: for Peter, after he has said that the devil “prowls around like a roaring lion seeking someone to devour” [I Peter 5:8], immediately subjoins the exhortation that with faith we steadfastly resist him [I Peter 5:9]. And Paul, after he has warned us that our struggle is not with flesh and blood, but with the princes of the air, with the powers of darkness, and spiritual wickedness [Eph. 6:12], forthwith bids us put on that armor capable of sustaining so great and dangerous a contest [Eph. 6:13 ft.]. We have been forewarned that an enemy relentlessly threatens us, an enemy who is the very embodiment of rash boldness, of military prowess, of crafty wiles, of untiring zeal and haste, of every conceivable weapon and of skill in the science of warfare. We must, then, bend our every effort to this goal: that we should not let ourselves be overwhelmed by carelessness or faintheartedness, but on the contrary, with courage rekindled stand our ground in combat. Since this military service ends only at death, let us urge ourselves to perseverance. Indeed, conscious of our weakness and ignorance, let us especially call upon God’s help, relying upon him alone in whatever we attempt, since it is he alone who can supply us with counsel and strength, courage and armor.