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Angels and Demons

The Lutheran Difference Series

Armand J. Boehme

With contributions by

Robert C. Baker

3558 S. Jefferson Ave., St. Louis, MO 63118-3968

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ing House.

Written by Armand J. Boehme

Edited by Robert C. Baker

Scripture quotations are from The Holy Bible, English Standard Version®. Copyright  2001 by Crossway Bibles, a publishing ministry of Good

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Contents

About This Series ................................................................. 5

Participant Introduction......................................................... 6

Overview of Christian Denominations ................................. 7

Lutheran Facts ...................................................................... 9

Angels and Their Beginning ............................................... 10

Who and What Are Angels? ............................................... 13

Ranks and Number of Angels ............................................. 16

Good and Evil Angels (Demons) ........................................ 19

What Do Evil Angels Do?................................................... 22

What Do Good Angels Do? ................................................ 25

Leader Guide Introduction ................................................. 28

Answers .............................................................................. 29

Appendix of Lutheran Teaching ......................................... 46

Glossary .............................................................................. 48

About This Series

“You believe in angels? You’ve got to be kidding!”

“The Bible teaches that there are angels . . . and demons.”

“So you believe in harps, wings, pitchforks, and pointy tails?”

“Well, not exactly.”

As Lutherans interact with other Christians, they often find themselves struggling to explain

their beliefs and practices. Although many Lutherans have learned the “what” of the doctrines of

the Church, they do not always have a full scriptural foundation to share the “why.” When con-

fronted with different doctrines, they cannot clearly state their faith, much less understand the

differences.

Because of insecurities about explaining particular doctrines or practices, some Lutherans

may avoid opportunities to share what they have learned from Christ and His Word. The Lu-

theran Difference Bible study series will identify how Lutherans differ from other Christians and

use the Bible to show why Lutherans differ. These studies will prepare Lutherans to share their

faith and help non-Lutherans understand the Lutheran difference.

Participant Introduction

When you hear the word angel, what image comes to mind? Clarence from the movie It’s A

Wonderful Life? Tess from Touched by an Angel? Popular culture formerly portrayed angels as

harp-carrying spirits lounging on comfortable white tufts of cloud. Today, it seems, angels are all

too human, such as the gritty Michael in the film by the same name or the love-starved Seth in

City of Angels.

On the other hand, what comes to mind when you hear the words demon or devil? Hellboy

from the comic book series or the movie? Various heinous creatures from The Lord of the Rings

or Constantine? Or when you think about angels and demons, do you think of those comical

creatures sitting on someone’s shoulders—an angel in a white gown and wings on one shoulder

and a demon with a pitchfork and pointy tail sitting on the other?

For many people, popular films, books, comic books, and other media are their only sources

of information about angels and demons—if they believe in these creatures at all. Angels appear

on screen savers, book covers, and wall calendars as pastel-colored feminine virtues or chubby,

winged infants, while demons are either skulking black mists or hulks of roasted human flesh.

These are inaccurate portrayals of angels and demons.

In contrast, this study will share the truth about angels and demons using God’s errorless

Word. What the Bible says about angels, demons, and other related topics is vitally important to

Lutherans because what God says about these matters can be trusted. As God’s people, we want

to grow in our understanding of what God has revealed in the Scriptures, so that we believe in

what God teaches us about angels and demons and can share His knowledge with others.

An Overview of ChristianDenominations

The following outline of Christian history will help you understand where the different de-

nominations come from and how they are related to one another. Use this outline in connection

with the “Comparisons” sections found throughout the study. Statements of belief for the differ-

ent churches were drawn from their official confessional writings.

The Great Schism

Eastern Orthodox: On July 16, 1054, Cardinal Humbert entered the Cathedral of the Holy Wis-

dom in Constantinople just before the worship service. He stepped to the altar and left a let-

ter condemning Michael Cerularius, patriarch of Constantinople. Cerularius responded by

condemning the letter and its authors. In that moment, Christian churches of the East and

West were severed from one another. Their disagreements centered on what bread could be

used in the Lord’s Supper and the addition of the filioque statement to the Nicene Creed.

The Reformation

Lutheran: On June 15, 1520, Pope Leo X wrote a letter condemning Dr. Martin Luther for his

Ninety-five Theses. Luther’s theses had challenged the sale of indulgences, a fund-raising

effort to pay for the building of St. Peter’s Cathedral in Rome. The letter charged Luther

with heresy and threatened to excommunicate him if he did not retract his writings within

sixty days. Luther replied by publicly burning the letter. Leo excommunicated him on Janu-

ary 3 and condemned all who agreed with Luther or supported his cause.

Reformed: In 1522, the preaching of Ulrich Zwingli in Zurich, Switzerland, convinced people to

break their traditional Lenten fast. Zwingli also preached that priests should be allowed to

marry. When local friars challenged these departures from Medieval Church practice, the

Zurich Council supported Zwingli and agreed that the Bible should guide Christian doctrine

and practice. Churches of this Reformed tradition include Presbyterians and Episcopalians.

Anabaptist: In January 1525, Conrad Grebel, a follower of Ulrich Zwingli, rebaptized Georg

Blaurock. Blaurock began rebaptizing others and founded the Swiss Brethren. Their insis-

tence on adult, believers’ Baptism distinguished them from other churches of the Reforma-

tion. Anabaptists attracted social extremists who advocated violence in the cause of Christ,

complete pacifism, or communal living. Mennonites, Brethren, and Amish churches de-

scend from this movement.

The Counter Reformation

Roman Catholic: When people call the Medieval Church “Roman Catholic,” they make a com-

mon historical mistake. Roman Catholicism emerged after the Reformation. As early as

1518, Luther and other reformers had appealed to the pope and requested a council to settle

the issue of indulgences. Their requests were hindered or denied for a variety of theological

and political reasons. Finally, on December 13, 1545, thirty-four leaders from the churches

who opposed the Reformation gathered at the invitation of Pope Paul III. They began the

Council of Trent (1545–1563), which established the doctrine and practice of Roman Ca-

tholicism.

Post-Reformation Movements

Baptist: In 1608 or 1609, John Smyth, a former pastor of the Church of England, baptized him-

self by pouring water over his head. He formed a congregation of English Separatists in

Holland who opposed the rule of bishops and infant baptism. This marked the start of the

English Baptist churches, which remain divided doctrinally over the theology of John Cal-

vin (Particular Baptists) and Jacob Arminius (General Baptists). In the 1800s, the Restora-

tion Movement of Alexander Campbell, a former Presbyterian minister, adopted many Bap-

tist teachings. These churches include the Disciples of Christ (Christian Churches) and the

Churches of Christ.

Wesleyan: In 1729, John and Charles Wesley gathered with three other men to study the Scrip-

ture, receive Communion, and discipline one another according to the so-called method laid

down in the Bible. Later, John Wesley’s preaching caused religious revivals in England and

America. Methodists, Wesleyans, Nazarenes, and Pentecostals form the Wesleyan family of

churches.

Liberal: In 1799, Friedrich Schleiermacher published Addresses onReligion in an attempt to

make Christianity appealing to peopleinfluenced by Rationalism. He argued that religion is

not a body of doctrines, provable truths, or a system of ethics but belongs to the realm of

feelings. His ideas did not form a new denomination but deeply influenced Christian think-

ing. Denominations most thoroughly affected by liberalism are the United Church of Christ,

Disciples of Christ, and Unitarianism.

Lutheran Facts

All who worship the Holy Trinity and trust in Jesus Christ for the forgiveness of sins are re-

garded by Lutherans as fellow Christians despite denominational differences.

Lutheran churches first described themselves as evangelische or evangelical churches. Op-

ponents of these churches called them Lutheran after Dr. Martin Luther, the sixteenth-century

German Church reformer.

Lutherans are not disciples of Dr. Martin Luther, but disciples of Jesus Christ. They proudly

accept the name Lutheran because they agree with Dr. Luther’s teaching from the Bible, as sum-

marized in Luther’s Small Catechism.

The Lutheran Church accepts the Holy Scriptures as God’s errorless Word. Because the

writers of that Word, under the inspiration of the Holy Spirit, wrote about bodiless spiritual

entitites created by God, Lutherans believe in angels. Good angels are spiritual beings that serve

primarily as messengers (angel in both Hebrew and Greek means “messenger”) and as

ministering spirits both to God and to believers. Lutherans also believe in evil angels or demons.

Jesus’ coming was foretold by angels; His conception, birth, and resurrection were

announced by them. Jesus received angelic ministrations after His desert temptation and

following His garden agony. He frequently encountered demon-possessed persons whom He

released from satanic activity and control. Jesus preached about angels and demons. The apostles

also encoutered both angels and demons in their ministries. Frequently, the Bible records angels

assuming bodily (corporeal) form, taking on the appearance of human men to deliver a special

message from God.

Throughout the ages, the Church’s creeds and her liturgies and prayers have affirmed the

Bible’s teaching of the existence of angels and demons. Lutherans believe that angels serve God

and human beings and pray for believers. However, on the basis of Scripture, Lutherans do not

condone the human worship of angels or prayers made to them. These they reserve for God

alone.

To prepare for “Angels and Their Beginning,” read Psalm 148:1–5.

Angels and Their Beginning

“I’m an angel.”

—Irish folk-rock drummer, Caroline Corr

Claiming to be a (mostly) good or innocent person is acceptable in today’s culture, even if

the closest point of reference is a pure, holy spiritual being without any faults whatsoever. Such

claims are prevalent especially in the public square. There, opinions about spiritual matters (and

not simply God or Jesus) are so diverse that it staggers the mind. Therefore, we should not be

surprised that a diversity of opinion extends to angels and demons as well. What seems to be in

abundance is religious opinion; what is sorely lacking is religious fact.

1. Why do you suppose people have such diverse views about angels and demons? God and

Jesus? spiritual matters in general?

The Creation of Angels

2. Read John 1:1–5 and Genesis 2:2–3. Although the Bible mentions angels in almost three

hundred passages, no one passage tells us about their creation. Nevertheless, what can we con-

clude about the creation of angels from these two verses?

3. Read Psalm 148. What can we learn about the creation of angels from this great hymn of

praise?

4. Read Colossians 1:15–17 and Nehemiah 9:6. What additional information do these verses

provide about the creation and activity of the angels?

5. Luther said, “Moses writes nothing about the creation of the angels because . . . he de-

scribes only the creation of matters visible.” Why do you think that in Genesis 1, God through

Moses only recorded the creation of visible things, and not the creation of the invisible angels?

6. Read Acts 23:8. In Jesus’ day, a Jewish religious sect called the Sadducees denied both

the bodily resurrection of the dead and the existence of angels. Some people today also doubt

their existence. What commandments do we break when we doubt their existence?

7. Challenge question: In the First Article of the Nicene Creed, when do we confess our

belief in God’s creation of the angels?

What Does Angel Mean?

The term angel does not designate the nature or essence of angels but rather their office as

God’s ambassadors or messengers. The Greek word for angel (angelos) is also used for human

messengers like John the Baptist (Matthew 11:10).

8. Read Luke 1:26–38 and Matthew 28:5–8. What message did the angel Gabriel bring to

Mary? What message did God’s angel bring to the women on Easter Sunday?

9. Read Isaiah 6:5–7. What did the angel say to Isaiah? How did God impart forgiveness to

Isaiah through the angel’s ministry?

Creaturely Actions

As created beings, angels do what all of God’s creatures do—worship God. They are not to

be worshipped themselves, because they are created beings just like humans, although without

physical bodies.

10. Read Revelation 22:8–9. What reaction did God’s angel have when John fell down to

worship him? What did God’s angel tell John to do? What do we see angels doing in Revelation

5:11–12?

11. Read Deuteronomy 5:7 and Colossians 2:18–19. In connection to the First Command-

ment, why is Paul’s warning to the Colossians not to be taken lightly?

Comparisons

Eastern Orthodox: “What are the angels? Incorporeal spirits, having intelligence, will, and

power. What means the name angel? It means a messenger. Why are they so called? Be-

cause God sends them to announce his will. Thus, for instance, Gabriel was sent to an-

nounce to the Most Holy Virgin Mary the conception of the Saviour” (The Longer Cate-

chism of the Eastern Church, questions 99–102).

Lutheran: “The angels in heaven pray for us, as does Christ Himself [Romans 8:34]. So do the

saints on earth and perhaps also in heaven [Revelation 6:9–10]. It does not follow, though,

that we should invoke and adore the angels and saints [Revelation 22:8–9]. . . . Nor should

we divide different kinds of help among them, ascribing to each one a particular form of as-

sistance, as the papists teach and do. This is idolatry. Such honor belongs to God alone”

(Smalcald Articles II 26).

Reformed/Presbyterian: “Religious worship is to be given to God, the Father, Son, and Holy

Ghost; and to him alone: not to angels, saints, or any other creature: and, since the fall, not

without a Mediator; nor in the mediation of any other but of Christ alone” (The Westminster

Confession of Faith, XXI 2).

Roman Catholic: “This one only true God . . . created out of nothing, from the very first begin-

ning of time, both the spiritual and the corporeal creature, to wit, the angelical and the mun-

dane, and afterwards the human creature, as partaking, in a sense, of both, consisting of

spirit and of body” (Dogmatic Decrees of the Vatican Council [Vatican I], III 1).

Baptist: “Of the angels. The angels were created by God to glorify him, and obey his com-

mandments. Those who have kept their first estate he employs in ministering blessings to

the heirs of salvation, and in executing his judgments upon the world” (Confession of the

Free Will Baptists, IV 2).

Liberal: “The development of modern Christianity has been characterized by an increasing ten-

dency to appeal to reason as a criterion of the truth . . . no element of religious faith or prac-

tice has escaped its influence . . . It is not enough that a belief, ceremony, or institution have

the sanction of authority or custom; it must secure the sanction of reason by proving its

truth or its worth” (Errett Gates, in A Guide to the Study of the Christian Religion, p. 434).

Point to Remember

“But the angel said to the women, ‘Do not be afraid, for I know that you seek Jesus who

was crucified. He is not here, for He has risen, as He said. Come, see the place where He lay.’”

Matthew 28:5–6

To prepare for “Who and What Are Angels?” read Hebrews 1:13–14.

Who and What Are Angels?

An angel is a spiritual creature without a body created by God for the service of Christendom

and the Church.

—Martin Luther

Some Christians believe that human beings turn into angels when they die. This is not true.

As we learned in the first session, God created angelic beings sometime during the six days of

creation. While the Bible does not give the account of the creation of angels, in two passages it

does describe the creation of male and female (Genesis 1:26–27; 2:7–24). Humans, comprised of

both a soul and a body, are an entirely separate order of created beings. They do not transform

into angels at death.

12. Why do some believe that when people die they become angels? What comfort do you

suppose they derive from such a belief?

Invisible but Present

13. Read Luke 24:39; Acts 12:7; and Hebrews 1:14. What is the nature of God’s angels, and

whom do they serve? How would you describe this to someone who is not a Christian?

14. Read Genesis 19:1 and Luke 1:11–12. In the Scriptures, how do angels frequently ap-

pear to believers when He wants to share a message with them? Why do you suppose this oc-

curs?

15. Read Genesis 19:10, 15–16. What physical attributes did God give the angels that

served Lot and his family?

16. Read Psalm 103:20 and 2 Thessalonians 1:7. Describe the abilities of God’s good an-

gels.

17. Read Matthew 22:30. While angels are able to do many things that human beings cannot

do, what are angels unable to do as purely spiritual beings?

18. Have you or a loved one ever had what you thought was an experience with an angel? If

so, and if you feel comfortable doing so, please share your experience with the group.

A Unique Angel

In the Old Testament, we read about a unique angel called “the angel of the Lord.” His

uniqueness is seen in what he accepts from human beings that other angels do not accept. This

raises the question as to whether this angel is something more than an angel.

19. Read Judges 6:11–24. What is the Angel of the Lord called in verses 14 and 16? How

does this angel react when Gideon offers divine worship (vv. 18–21)?

20. Compare Judges 13 and Isaiah 9:6. The name of the Angel of the Lord is “wonderful”

(Judges 13:18). Whom did Manoah and his wife believe they had seen (v. 22)? Who is wonder-

ful (Isaiah 9:6)?

Choir Practice

Though human beings do not become angels when they die, believing human beings have a

close association with angels. That association finds expression here on earth in the Divine Ser-

vice. The Divine Services are, in essence, choir practice for eternity.

21. Read 1 Corinthians 11:10 and 1 Timothy 5:21. What do these passages imply about an-

gels and our Sunday morning worship services?

22. Read Luke 15:10. The angels rejoice whenever we repent of our sins. How may this af-

fect how we approach confessing our sins privately to our pastor? to a neighbor we have

wronged? publicly in the Divine Service?

Angelic Hymns

The Bible records the actual hymns sung by angels on earth and in heaven. See if you can

determine which angelic hymns correspond to those sung in our Lutheran liturgy:

“Glory to God in the highest, and on earth peace among those with whom He is pleased!”

(Luke 2:14).

“Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!” (Isaiah 6:3).

“Amen! Blessing and glory and wisdom and thanksgiving and honor and power and

might be to our God forever and ever! Amen” (Revelation 7:12).

Point to Remember

“Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!” Revelation

4:8

To prepare for “Ranks and Numbers of Angels,” read Daniel 7:10 and Ezekiel 10:1–22.

Ranks and Numbers of Angels

The helmed Cherubim,

And sworded Seraphim,

Are seen in glittering ranks with wings display'd.

—John Milton (1608–1674), Hymn on the Nativity

Martin Luther once suggested that there were ten trillion angels, one thousand for each and

every person on earth. Other Christians have debated the number of angels that could sit on the

head of a pin. Ultimately, any speculation as to the number of angels would not reach a valid

conclusion. Neither would a debate about the amount of angels in a certain location at a certain

time.

23. Based on what we’ve already learned about angels, why is it futile to speculate about

the exact number of angels that exist or that that can occupy a certain physical space at one time?

Name, Rank, and Serial Number

24. Read Deuteronomy 33:2; Job 25:2–3; Psalm 68:17; Daniel 7:10; Hebrews 12:22; and

Revelation 5:11. How do these passages describe the number of angels?

25. Read Matthew 26:53. How many angels could Christ have summoned to His aid in the

garden of Gethsemane? What does this imply about our Savior?

26. Read Romans 8:38–39; Ephesians 1:21; 3:10; Colossians 1:16; and 1 Peter 3:22. Some

Christians find in these and other passages as many as twenty-seven ranks (divisions) of angels.

Is there perhaps a better way of interpreting these passages?

27. Read Daniel 10:13; 12:2; 1 Thessalonians 4:16; and Jude 9. The Bible clearly teaches

only two ranks or divisions of angels. What is the rank of the angel mentioned in these verses,

and what is his name?

28. Read Isaiah 6:2–6. We meet a specific kind of angel in this passage. Describe their ap-

pearance and activities.

29. Read Genesis 3:24; Exodus 25:10–22; 26:31; 36:8. What did this kind of angel do in the

Garden of Eden? How were they artistically portrayed in Moses’ wilderness tabernacle?

The Throne of God

The God of Abraham, Isaac, and Jacob is King of kings and Lord of lords. It is only fitting

then that He should have a throne.

30. Read 1 Samuel 4:4; 2 Kings 19:15; and Psalm 80:1; 99:1. What do these passages infer

about God’s throne, the mercy seat (cover) on the ark of the covenant, and the golden cherubim?

31. Read Genesis 3:24; 2 Samuel 22:11; and Psalm 18:10. According to these passages,

what is the function of cherubim? What work do they perform? Why do you think God is de-

scribed as riding them?

We’re In Heaven

Not only were artistic representations of cherubim prominent in Moses’ wilderness taberna-

cle, they also figured in the Jerusalem temple. These representations were highly significant of

an unseen spiritual reality rarely seen by the human eye.

32. Read 1 Kings 6:23–35; 7:29–36; 2 Chronicles 3:14. Where did additional artistic depic-

tions of cherubim appear in Solomon’s temple? What is significant about these angelic represen-

tations?

33. Read Ezekiel 9:3; 10:1–22; and 11:22–23. What kind of creatures are named in these

verses? What does the presence of cherubim depict?

34. Read Exodus 25:20. Why are the golden cherubim looking at the mercy seat? What did

this emphasize to God’s Old Testament people? What should this fact emphasize for us today?

Comparisons

Verbal Inspiration: The Holy Spirit led the prophets, evangelists, and apostles to write the

books of the Bible. He guided their writing, inspiring their very words, while working

through their particular styles of expression. Therefore, the Bible’s words are God’s Word.

Conservative Christian churches hold this view. Many also maintain that the original writ-

ings of the Bible were without error (inerrancy) but that some mistakes entered the text as

the scribes copied, edited, or translated the Scriptures over the centuries.

Partial Inspiration: Christians affected by theological liberalism hold different views of the in-

spiration of the Bible. For example, some would assert that the Bible is God’s Word but that

the authors erred in some factual details. Others would say that the Bible contains God’s

Word and that the Spirit leads people today to determine which parts of the Bible God

wants them to follow. Still others would say that the Bible is one testimony to God’s Word

along with writings used in other religions.

Inspired Translations: Some churches hold that God inspired certain translations of the Bible.

For example, the Eastern Orthodox Church holds that the Greek Septuagint translation of

the Old Testament was inspired by God. Some English-speaking Protestants hold that God

inspired the King James translation of the Bible.

Point to Remember

“Then I looked, and I heard around the throne and the living creatures and the elders the

voice of many angels, numbering myriads of myriads and thousands of thousands.” Revelation

5:11

To prepare for “Good and Evil Angels (Demons),” read Matthew 4:1–11.

Good and Evil Angels (Demons)

The road to hell is paved with adverbs.

—Author Stephen King

None of us will arrive in hell by selecting the wrong words for a horror novel. However,

most of us can recall having taken a wrong road and ending up in the wrong place. Most of the

time, our travel stories have a happy ending. However, sometimes travelers are not able to get

back on the right road. A wrong road leads to a place of great danger, and before they realize it,

it is too late.

35. Describe the time or times you’ve taken a wrong turn and ended up on the wrong road.

Were you able to get back on the right road? What helped you get there?

Which Road?

God’s created angels faced a fork in the road. Everything was going fine until that point.

36. Read Genesis 28:11–13; Psalm 103:20–21; and John 1:50–51. According to these pas-

sages, what are some additional activities of God’s good angels?

37. Read Genesis 1:31 and 3:1. When God says that everything that He created was “very

good,” what does that say about all the angels God created? When might that have changed?

38. Read Isaiah 14:12–15, Ezekiel 28:12–19; 31:1–17. What elements in these passages de-

pict Satan’s fall from heaven?

39. Read Jude 6 and Revelation 12:4. Describe the wrong road taken by some of God’s

good angels.

40. Job 1:6–7, 2:1–2, 7; Mark 5:12–13; and Matthew 12:43–44. Prior to Christ’s ascent into

heaven, the devil and his evil angels were allowed into God’s presence in heaven. Where are

they now?

41. Read Matthew 6:13. In the Lord’s Prayer, we asked that God deliver us from evil. How

is this accomplished?

The Right Road

The above passages show that God’s angels were faced with the decision to either go off on

the wrong road with Satan or stay on the right road with God, their Creator. The following pas-

sages strongly emphasize this truth.

42. Read Matthew 18:10. What benefit do the elect angels now enjoy?

43. Read 1 Timothy 5:21. Describe the state and condition of God’s good angels.

The Wrong Road

The good angels remained on the right road, but some angels did not, including Satan. The

world has never been the same since.

44. Read John 8:44 and 1 Timothy 3:6. In what did Satan no longer abide? What caused

that? In other words, what was the devil’s original sin? Discuss this in reference to Romans 1.

45. Read 2 Peter 2:4 and Matthew 25:41. What was the result of the fall of the evil angels,

including Satan? What will be their final abode?

Comparisons

Many philosophical ideas compete for our attention when we discuss biblical concepts like

angels and demons. Often Bible readers are not even aware that such ideas influence and color

their interpretation of God’s Word.

Rationalism: “We can figure that out.” Rationalism rejects religious faith or dogma in determin-

ing truth and relies solely on human reason and analysis. Secular Humanism, which deifies

the human person, human society, and its achievements, and atheism, which denies that

God exists, are philosophically related to Rationalism. Rationalists would deny the exis-

tence of angels and demons because the concept of invisible, bodiless beings is irrational.

Relativism: “Everything is relative.” There is no absolute reference for the values human beings

place in their beliefs or behaviors. As a philosophical theory, relativism has two inherent

problems: either it is itself relativistic (that is, subject to change) or absolutist (by claiming

there are no absolutes). Relativists would allow for multiple and competing authorities or

sources of information about angels and demons besides the Bible.

Subjectivism: “Perception creates reality.” There is no true reality apart from our perception.

Objectivists, however, argue that there is an underlying reality to all things existing inde-

pendently of our perception. Subjectivists would tend to base what they believe about an-

gels and demons not on external sources of authority but on their own personal experience

or feelings.

Point to Remember

“In the presence of God and of Christ Jesus and of the elect angels, I charge you to keep

these rules without prejudging, doing nothing from partiality.” 1 Timothy 5:21

To prepare for “What Do Evil Angels Do?” read Matthew 4:1–11.

What Do Evil Angels Do?

The devil made me do it.

–Comedian Clerow “Flip” Wilson (1933–1998)

It seems human interest in the devil and evil in general sometimes takes a comedic twist,

which is here exemplified by the catch phrase coined by the late Flip Wilson. However, in reality

there is nothing funny about the devil. He is very real. Demons are very real. Demonic posses-

sion is very real. And perhaps this is one of the devil’s better tricks. By dulling our senses to the

real danger he and his minions pose, we may be more willing to take the bait.

46. Why do some people downplay the danger associated with following one’s horoscope,

experimenting with witchcraft or Wicca, participating in pagan religious rites, or playing with a

Ouija board?

The Results of Their Revolt

The fall of Satan and the evil angels had consequences for the human race. They seek to

draw as many of us as possible into their rejection of our heavenly Father’s Word and His grace.

47. Read Genesis 3:1–13; Luke 8:12; and 1 Timothy 4:1–3. Discuss the steps taken by the

devil in tempting Eve and Adam, and the relationship between temptation and God’s Word.

48. Read Genesis 3:14–24 and John 8:44. What has the devil’s rebellion and the revolt of

the evil angels brought into this world?

49. Read Job 1:13–22; 2:7; Luke 13:11–16; and 2 Corinthians 12:7. What evils brought

about by Satan and his evil angels are noted in these passages?

50. Read Matthew 2:13–18; 4:1–11; John 13:2; and 2 Corinthians 11:13–15. What steps did

the devil take in attempting to thwart our salvation in Christ? What steps does he take today?

51. Read Zechariah 3:1–2 and Revelation 12:7–12. The devil is a liar, murderer, deceiver,

and a tempter. Now that Christ has come in the flesh, what is the devil’s status now as an accuser

of believers?

52. Read Deuteronomy 18:10–14; Jeremiah 27:9–10; Galatians 5:19–21; Revelation 21:8;

22:15. Discuss how you might use these passages in discouraging someone from participating in

the occult.

Their Possession of People

Many have discounted demonic possession as an old wives’ tale or something from a less

enlightened age. But demonic possession was real in Jesus’ day, and it is still real today.

53. Read Mark 5:1–20; 9:17–29; John 13:2; Acts 16:16–17. Describe some of the infirmi-

ties caused by demons in possessed persons.

54. Read Mark 1:23–28; Luke 4:40–41; and Hebrews 2:14–18. What did Jesus do for the

demon-possessed individuals brought to Him? How does He help us as we wrestle with sin and

evil in our lives?

Their Torment in Hell

Sinful human beings may be led by God’s Spirit through God’s Word to genuine repentance

and faith in Christ. They will spend an eternity in a new heaven and a new earth. There is no

such hope for the sinful angels who rebelled against God. The devil and his cohorts will spend an

eternity in hell.

55. Read Matthew 13:36–50 and Revelation 20:11–15. What will be the fate of all who die

without faith in Christ? What is the Church’s life-giving message to the world until Christ’s re-

turn (Acts 2:38–39)?

56. Read Matthew 8:29; 25:41; and Revelation 20:10. What is the end of the devil and all

his evil angels? How will they spend eternity?

Our God-given Victory

The sword of the Spirit is God’s Word. Here are powerful Bible passages to help you when

you are assaulted by the devil:

“No temptation has overtaken you that is not common to man. God is faithful, and He

will not let you be tempted beyond your ability, but with the temptation He will also

provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13).

“But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Co-

rinthians 15:57).

“The Lord will rescue me from every evil attack and will bring me safely to His heav-

enly kingdom. To Him be glory forever and ever. Amen” (2 Timothy 4:18).

“Submit yourselves therefore to God. Resist the devil, and he will flee from you”

(James 4:7).

“Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring

lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same

kinds of suffering are being experienced by your brotherhood throughout the world”

(1 Peter 5:8–9).

“Little children, you are from God and have overcome them, for He [Jesus] who is in

you is greater than he who is in the world” (1 John 4:4).

Point to Remember

“The reason the Son of God appeared was to destroy the works of the devil.” 1 John 3:8

To prepare for “What Do Good Angels Do?” read Matthew 18:10.

What Do Good Angels Do?

To serve and to protect.

–Common law enforcement motto

Sometimes the motto “To serve and to protect” is emblazoned on police cars or cruisers.

The motto serves to emphasize that the police are to serve citizens in time of need and to protect

them from criminals and evildoers. In the same way, God created His holy angels to serve Him

and His people. Now they also protect His people against the evil one and his evil angels.

57. How often are we aware of the care and protection given us by the police or other public

servants? Why might we be unaware of all the things they do for us?

Servants of the Most High

Like our police forces, good angels are God’s servants to carry out His will both in heaven

and upon earth. And like our police forces, some of their duties are pleasant, while others are dif-

ficult. This is especially the case when it comes to restraining and punishing evil.

58. Read Genesis 19:1–3, 10–12, 15–16; Daniel 6:19–22; Acts 5:12–21. In these passages,

how did angels serve God’s people? How do they deliver us from evil today (Hebrews 1:13–14)?

59. Read Genesis 19:13, 23–28; Acts 12:20–23; Revelation 20:1–3. While the duties of

God’s angels described in these passages may surprise us, how do angels protect God’s people

by restraining or punishing evildoers?

60. Read Matthew 1:20–21; Mark 1:13; Luke 22:39–43. How did angels serve and protect

Jesus while He was on earth? Try to recall other passages where angels appear during Jesus’

earthly ministry.

61. Read Acts 1:10–11; 8:26–40; 10:21–33. How did angels also serve and protect the apos-

tles as they went forth teaching and baptizing?

62. Read Zechariah 1:7–17; Luke 24:1–6; Revelation 1:1–3. As we learned earlier, angel

means “messenger.” From these verses, describe other important messages God’s angels have

brought to people.

63. Read Psalm 103:19–21; Hebrews 1:1–6; Revelation 5:11–14. Having seen how God’s

holy angels serve Him on earth, how do they serve God in heaven?

Companions of God’s People

As they serve us, God’s angels are our companions here on earth. The elect angels do what

they were created to do—God’s will. Christians have been given the gift of faith so that we can

serve God. Angels help us to do that.

64. Read 1 Corinthians 4:9; Ephesians 3:8–11; 1 Peter 1:10–12. Angels are very interested

in the life of the Church on earth. In what do they have particular interest?

65. Read Hebrews 13:2. What do we at times do for angels? How should this affect how we

treat strangers? those who are less fortunate?

Protectors of the Saints

God’s holy angels are present as we worship. They pray for us. They observe the struggles

of our lives. They help us. God’s angels guard and protect us our whole lives.

66. Read Matthew 18:10 and Luke 16:22. What do angels continue to do for us while we

live? What do they do for us when we die? Describe what this means for you personally.

67. Read Matthew 24:31; 1 Corinthians 6:3; Revelation 7:9–17. What will angels do for be-

lievers on the Last Day? What will believers do for angels? Discuss our glorious and joyous fu-

ture together beginning with the return of Christ on the Last Day.

Angelic Appearances and Jesus

Below is a list of angelic appearances during our Lord’s ministry upon earth, beginning

with the announcement of His birth and concluding with the angels’ appearance following His

ascension into heaven.

The angel Gabriel announces the concep-

tion and birth of Jesus to the Virgin Mary.

Luke 1:26–38

An angel encourages Joseph to care for

Mary and her unborn, holy Child.

Matthew 1:20–21

The angel and the angelic multitude an-

nounce the birth of Jesus to the shepherds.

Luke 2:8–14

An angel warns Joseph to take Mary and

the baby Jesus into Egypt.

Matthew 2:13

An angel informs Joseph that it is safe to

return with Mary and Jesus to Nazareth.

Matthew 2:19–20

Angels minister to Jesus after His tempta-

tion by the devil in the wilderness.

Matthew 4:11; Mark

1:13

An angel ministers to Jesus in the garden

of Gethsemane.

Luke 22:39-43

Two angels converse with Mary Magda-

lene, Johanna, Mary the mother of James,

and Salome about the bodily resurrection

of Jesus.

Matthew 28:1–7;

Mark 16:1–7; Luke

24:1–7

Two angels appear to Mary Magdalene

prior to Jesus’ appearance to her.

John 20:11–14

Two angels speak to the disciples follow-

ing Jesus’ ascension into heaven.

Acts 1:10–11

Point to Remember

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusa-

lem, to an innumerable company of angels in festal gathering, and to the assembly of the first-

born who are enrolled in heaven.” Hebrews 12:22–23

Leader Guide

Leaders, please note the different abilities of your class members. Some will easily find the

many passages listed in this study. Others will struggle to find even the easy passages. To help

everyone participate, team up members of the class. For example, if a question requires that you

look up several passages, assign one passage to one group, the second to another, and so on. Di-

vide up the work. Let participants present the different answers they discover.

Each topic is divided into four easy-to-use sections.

Focus: key concepts that will be discovered.

Inform: guides the participants into Scripture to uncover truth concerning a doctrine.

Connect: enables participants to apply that which is learned in Scripture to their lives and pro-

vide them an opportunity to formulate and articulate a defense of a key doctrine.

Vision: provides participants with practical suggestions for extending the theme of the lesson out

of the classroom and into the world.

Angels and Their Beginning

Objectives

By the power of the Holy Spirit working through God’s Word, participants will (1) believe

that God created angels, (2) understand that angels are God’s messengers, and (3) recognize that

as God’s creatures, angels are not to be worshipped.

Opening Worship

The hymn “At the Name of Jesus” (LSB 512; LW 178) speaks about God’s creation of an-

gels (stanza 2) and the presence of angels on the Last Day (stanza 6). Another hymn that could

be used is “Lord God, to Thee We All Give Praise” (LSB 522; LW 189; TLH 254).

Prayer: O everlasting God, whose wise planning has ordained and constituted the ministry

of men and angels in a wonderful order, mercifully grant that, as your holy angels always serve

you in heaven, so by your appointment they may also help and defend us here on earth; through

Jesus Christ, your Son, our Lord, who lives and reigns with you and the Holy Spirit, one God,

now and forever. Amen.

Focus

1. Answers will vary. Diverse opinions about spiritual matters, including God, Jesus, an-

gels, and demons, arise because people rely on their own human reason or experience as the

sources of authority instead of God’s Word. Human reason, unaided by faith, is totally blind to

the truth of spiritual matters. It creates for itself a self-made and self-serving religion. For exam-

ple, some believe that angels and demons either do not exist or, if they do, they are harmless

(angels) or will only hurt the other guy or gal (demons).

The Creation of Angels (Inform)

2. While nearly three hundred Bible passages mention angels, Genesis 1 is silent about their

creation. However, John 1:1–3 informs us that before God created the universe, nothing existed

besides Him. Also, Genesis 2:2–3 shows that God rested from all His creative work on the sev-

enth day. From these two passages, we learn that God created angelic beings sometime during

the six days God created “all that is seen and unseen,” as we confess in the Nicene Creed. Those

who doubt that God created angels at all, finding no mention of them in Genesis 1, should direct

themselves to passages where Jesus, God in human flesh, confirms their existence (see Matthew

22:30; 25:31; and Luke 16:22).

3. Psalm 148 begins with the Hebrew word Hallelujah, meaning “Praise the Lord.” This

psalm depicts all of God’s creation singing a great hymn of praise to its Creator God. Note how

“angels” and “hosts” (v. 2) are included with “heavens,” “heights” (v. 1), “sun,” “moon,” and

“stars” (v. 3), indeed with everything else that God created. The implication is clear: God created

angels.

4. Colossians 1:15–17 affirms what we learned from John 1:1–5, namely, that the preincar-

nate Son of God, along with the Father and the Holy Spirit, was active in creating all that was

made. This includes angels. Nehemiah 9:6 teaches that God created the host of heaven, which

worships Him. Angels are called “the host of heaven” (1 Kings 22:19) or the “heavenly host”

(Luke 2:13). Therefore, part of angelic activity is to worship the triune God—Father, Son, and

Holy Spirit.

5. Answers may vary. In one of his table talks, Luther said that he thought God did not de-

scribe the creation of invisible angels because God did not want people to speculate about it.

6. Denying angels’ existence breaks the First Commandment, because such denial exalts

human reason above God; the Second Commandment, because it besmirches the holiness of

God’s Word and calls Christ a liar; the Third Commandment, because it contravenes God’s

Word, the exact opposite of holding it sacred and gladly hearing and learning it; and the Eighth

Commandment, because it doubts God’s Word and accuses God of being untruthful.

7. The First Article of the Nicene Creed confesses God as “maker of . . . all things visible

and invisible,” including angelic beings. The Creed reflects not only the scriptural truth concern-

ing God’s creation of the angels, but also the source of our forgiveness of sins, including the sin

of disbelief in angels, which is found in the Second Article: “And in one Lord Jesus Christ . . .

who for us men and for our salvation.”

What Does Angel Mean? (Connect)

8. The angel Gabriel told the Virgin Mary that she would conceive and give birth to the

Messiah, the “Son of God” (Luke 1:35), whom God had promised in the Old Testament Scrip-

tures. Following Jesus’ crucifixion and burial, the angel’s message to the women at the tomb was

that Jesus had risen as He said and that they should announce this fact to His disciples (Matthew

28:6–7).

9. Isaiah 6:1–8 offers a beautiful portrait of Confession and Absolution. Seeing God in His

temple, the prophet Isaiah is moved to confess his guilt in God’s awesome and holy presence.

Through the actions of the angel, God broke the barrier between Himself and Isaiah and forgave

Isaiah’s sin. The seraph, a type of winged angel, took a burning coal from the altar of sacrifice,

pointing to the atonement secured by the shedding of blood. The angel’s message of reconcilia-

tion (“Behold, this has touched your lips; your guilt is taken away, and your sin atoned for”

[Isaiah 6:7]) brought God’s forgiveness personally to Isaiah. This Absolution moved the

prophet, and enabled Him to powerfully preach to God’s people concerning the coming Christ

(Isaiah 7:14).

Creaturely Actions (Vision)

10. The angel rejected John’s worship and pointed to his common servanthood with John

and the prophets. He clearly exhorted John to “Worship God” (Revelation 22:8–9). Worshiping

God alone is what all of God’s creatures do—whether they are invisible angels or visible human

beings.

11. The First Commandment (Deuteronomy 5:7) forbids the worship of anyone or any thing

other than the triune God. Paul’s warning applies to us as well. While portraits, paintings, stat-

ues, and special days such as St. Michael and All Angels remind us of God’s special messengers,

we should still never worship or pray to angel. Since all people are sinners whether they worship

angels or not, we all need God’s grace and forgiveness in Christ. That grace enables us to join

the angelic choirs of heaven in singing their songs of praise to Father, Son, and Holy Spirit.

Who and What Are Angels?

Objectives

By the power of the Holy Spirit working through God’s Word, participants will (1) learn

that human beings do not become angels when they die, (2) understand more about the Angel of

the Lord, and (3) rejoice that church services are choir practice for singing with the angelic

choirs of heaven.

Opening Worship

The Gloria in Excelsis (LSB, p. 154; LW, p. 138), either hymn of praise (LW, pp. 160–163),

the Sanctus (LSB, p. 161; LW, pp. 170–171), or the Te Deum could be used (LSB 223–225; LW

8). Another liturgical hymn would be “Isaiah, Mighty Seer, in Spirit Soared” (LSB 960; LW 214;

TLH 249). Hymns that emphasize humans joining angelic choirs are “Holy God, We Praise Thy

Name” (LSB 940; LW 171), “The Bridegroom Soon Will Call Us” (LSB 514; LW 176), “Wake,

Awake, for Night Is Flying” (LSB 516; LW 177), “Behold a Host Arrayed in White” (LSB 676;

LW 192), “Lord Jesus Christ, Be Present Now” (LSB 902; LW 201), and “God Himself Is Pre-

sent” (LSB 907; LW 206).

Prayer: Lord God, heavenly Father, we thank You for creating Your holy angels to serve

those whom you saved by the Gospel of Your beloved Son. Pardon our sins, especially where we

have doubted Your angelic help. Bless us with the righteousness of Christ our Savior as we study

Your Word. In Jesus’ name. Amen.

Focus

12. Answers may vary. Perhaps some people do not understand, or do not believe in, the

Bible’s teaching about the bodily resurrection of the dead. Others may misunderstand Matthew

22:30 in which Jesus states believers are “like the angels in heaven,” such as, in heaven males

and females do not marry (as angels are unmarried). Some may misread that text, missing the

words like or as and think that believers become angels when they die and go to heaven. More

comforting than the misguided notion that believers become angels when they die is the Scrip-

tural truth that at death the souls of believers join the angels and saints with God and Christ in

heaven, looking forward to the bodily resurrection of the dead.

Invisible But Present (Inform)

13. Angels are spiritual creatures—creatures without physical, touchable, seeable bodies

(Luke 24:39). While they do not occupy space and are not present in all places at the same time

(omnipresent), they nevertheless may be at a particular place (e.g., Peter was visited by an angel

in prison in Acts 12:7). Angels are “ministering spirits” (Hebrews 1:14) who serve “those who

inherit salvation” by being believers. This is one of the links between angels and the Gospel that

saves sinners and enables them to inherit eternal life and salvation. God’s good angels serve

Christians—those saved by God’s grace in Christ.

14. Genesis 19:1 tells us that angels can assume bodily form, for these angels were seen by

Lot and by many other men in town who wanted to have sex with them (Genesis 19:5). In Luke

1:11–12, God’s Word tells us that an angel of the Lord appeared to Zechariah in the temple and

that Zechariah saw the angel.

15. God’s Word tells us that the angels in their assumed physical bodies “reached out their

hands and brought Lot into the house with them and shut the door” (Genesis 19:10). The angels

also took the hands of Lot his wife and daughters and pulled them out of Sodom so they would

not be destroyed therein (vv. 15–16). Thus, although they do not possess physical bodies, God

can provide angels with the ability to act as if they had bodies, including the physical attributes

of dimension, touch, and strength.

16. God’s angels are “mighty ones” (Psalm 103:20; 2 Thessalonians 1:7). However, God’s

Word does not say that angels are almighty in the same way that God is almighty. Whatever

God-given gifts and abilities they possess, angels remain created beings subject to God. They are

subordinate to God’s power and Christ’s rule (1 Peter 3:22).

17. Jesus says that angels do not experience marriage (Matthew 22:30), because they are

spiritual creatures without bodies. Lacking the physical bodies of human beings today, angels

cannot procreate. Hence, unlike human beings, all the angels that exist now were created some-

time within the six days of creation. Since human beings do not become angels when they die,

and since angels do not have little angel children, their numbers do not increase.

This verse also puts to rest the speculation some have concerning Genesis 6:2. Some believe

on the basis of this verse that angels (their faulty interpretation of the phrase “sons of God”) mar-

ried human beings and had half-angel, half-human children or even giants. The context rules out

this faulty interpretation for it speaks only of human beings. Genesis 6:1 speaks of “man” and

“daughters.” The idea that angels married human women and had giant children with them is fic-

tion.

18. Answers may vary. As Lutheran Christians, we want to be sensitive to those who may

have had an experience with an angel. On one hand, we do not want to flatly deny that such ex-

periences can occur even today. (This is not Christianity, but rationalism, which completely de-

nies the supernatural; see Hebrews 13:2.). However, we should neither look for such experiences

nor expect them to occur as part of our lives on earth. We should also exercise caution in this

matter, since Satan can appear as an “angel of light” (2 Corinthians 11:14). Rather, we should

look to Jesus, “the founder and perfecter of our faith” (Hebrews 12:2), who in His flesh exercises

power and dominion over angels (1 Peter 3:22).

A Special “Angel” (Connect)

19. The Angel of the Lord is also called “the LORD” (Judges 6:14, 16, 23). Gideon is told he

will not die even though he has seen the Lord face-to-face. Unless special dispensation is

granted, no sinful human being can see God face-to-face and live (Exodus 33:20–23). What the

Angel accepts from Gideon is divine worship in the form of a sacrifice (vv. 18–21).

20. Having seen the Angel of the Lord, Manoah said, “We shall surely die, for we have seen

God!” (Judges 13:22). Manoah’s wife assured him that that would not be the case since the An-

gel had accepted their sacrifice and had made them a special promise. Angels are created beings,

are not to be worshipped (Revelation 22:9), and sacrifices are not to be made to them. Therefore,

since this Angel accepts the worship and sacrifice of Gideon, Manoah, and his wife, He must be

God. Otherwise, the First Commandment is being broken. Older orthodox Lutheran theologians

like Johann Gerhard believed that the Angel in this appearance was the preincarnate Christ.

Other orthodox commentators maintain that not every reference of “the angel of the Lord” is to

be interpreted as a manifestation of the preincarnate Christ, the second Person of the Holy Trin-

ity, but are, nevertheless, theophanies, which are manifestations of God.

Choir Practice (Vision)

21. On the basis of 1 Corinthians 11:10 and 1 Timothy 5:21, Lutheran theologians such as

Heinrich Schmid and R. C. H. Lenski have said that God’s angels worship with us here on earth.

Better put, in our Sunday Divine Services, we join with the angels in their heavenly worship.

This is also implied in the Christian liturgy when the pastor prays, “Therefore with angels and

archangels and with all the company of heaven we laud and magnify your glorious name, ever-

more praising you and saying, ‘Holy, holy, holy Lord, God of Sabaoth. Heav’n and earth are full

of your glory.” (LSB, p. 195; TLH, p. 25–26).

22. God’s angels in heaven rejoice when one sinner repents. Whenever we confess our sins

and receive the forgiveness of our sins through Christ’s Gospel, there is great joy among the

heavenly host. We should approach confessing our sins either privately or publicly not with a

sullen demeanor, but in the full confidence that because of Christ’s death and resurrection, our

sins have been fully atoned. We are forgiven!

Ranks and Number of Angels

Objectives

By the power of the Holy Spirit working through God’s Word, participants will (1) under-

stand there are an infinite number of angels, (2) see that angels are divided into basically two

ranks—angels and archangels, and (3) gain insight into the symbolism of God’s cherubim.

Opening Worship

Consider singing “Ye Watchers and Ye Holy Ones” (LSB 670; LW 308), “Let All Mortal

Flesh Keep Silence” (LSB 621; LW 241), “Up Through Endless Ranks of Angels” (LSB 491; LW

152), or “He Whom Shepherds Once Came Praising” (LW 54).

Prayer: We implore you, O Lord, to pour forth your grace on us that, as we have known the

incarnation of your Son, Jesus Christ, by the message of the angel, so by His cross and Passion

we may be brought to the glory of His resurrection; through our Lord Jesus Christ, who lives and

reigns with you and the Holy Spirit, one God, now and forever. Amen.

Focus

23. Answers may vary. It is impossible to know the number of angels that exist because

Scripture does not tell us. Also, the discussion about the number of angels that could stand on the

head of a pin would be futile because angels are spiritual, illocal creatures that occupy no physi-

cal space.

Name, Rank, and Serial Number (Inform)

24. Deuteronomy 33:2—“The ten thousands of holy ones.” Job 25:2–3—“Is there any

number to His armies?” Psalm 68:17—“The chariots of God are twice ten thousand, thousands

upon thousands.” Daniel 7:10—“A thousand thousands served him [God], and ten thousand

times ten thousand stood before him.” Hebrews 12:22—“But you have come . . . to innumerable

angels in festal gathering.” Revelation 5:11—“And I heard . . . the voice of many angels, num-

bering myriads of myriads and thousands of thousands.”

25. In Jesus’ day, the word legion designated a Roman military band of about six thousand

soldiers. Thus, Jesus is noting that His Father could summon to His aid more than seventy-two

thousand angels. This speaks not only to the immense number of angels but also to the intimate

relationship that Jesus, God’s only-begotten Son, enjoys with His Father.

26. Some Early Church Fathers, and even some Lutheran theologians, believed that these

passages indicated numerous ranks or divisions of angels. While the word angel appears in Ro-

mans 8:38–39 and angels appears in 1 Peter 3:22, the other terms in these passages could refer

either to (a) angels as a whole, (b) fallen angels, or (c) earthly powers active against Christ’s

Church. (In Ephesians 6:21, Paul uses the phrase “angels, authorities, and powers” to refer to

“spiritual forces of evil in the heavenly realms” without implying that ranks exist among de-

mons.) Thus, these passages are perhaps best interpreted as referring to all angels, not different

ranks of angels. Cherubim and seraphim are specific names for certain types of angels, not an-

gelic ranks.

27. The only clear ranking the Bible speaks about in relationship to angels is the distinction

between “angels” and “archangels.” Daniel 10:13 and 12:1 describe Michael as “the great

prince” or as “one of the chief princes.” 1 Thessalonians 4:16 speaks about an “archangel,”

which Jude 9 identifies as Michael. From these verses, we can conclude that Michael is the only

archangel.

28. Isaiah 6:2–6 is the only passage in the Bible mentioning a type of angel called seraphim.

Here they are standing above God, who is seated on His heavenly throne. The seraphim pos-

sess—according to this text—faces, feet, and six wings each. One of the seraphim acts in re-

sponse to Isaiah’s statement about his sin. Acting much as a human priest would, the angel uses

tongs to remove a hot coal from the altar and touches Isaiah’s lips with it. The Absolution is

clear: “Your guilt is taken away, and your sin atoned for” (v. 7).

29. Genesis 3:24—We first encounter another kind of angel: the cherubim. This occurs af-

ter the fall in the Garden of Eden. While in popular art cherubs are often depicted as chubby ba-

bies with wings, the first ones we meet in the Bible are fearsome spiritual creatures brandishing

flaming weaponry. Exodus 25:19–22; 26:31; 36:8—The artistic depictions of cherubim appear

in the Moses’ wilderness tabernacle and later the Jerusalem temple. Apparently, while the sera-

phim possess three pairs of wings, the cherubim possess only one pair.

Look Where I Am (Connect)

30. All these verses speak of God being enthroned above the cherubim. This designation re-

flects the design of the top of the ark of the covenant. It was above the ark’s mercy seat and in

between the two cherubim that God would come to meet and speak with His people (Exodus

25:22). The mercy seat was an earthly symbol of God’s gracious and merciful presence in the

midst of His people. It was also a symbol of God’s heavenly throne and of God’s kingly rule

over His people. God’s heavenly throne, seen in Isaiah 6, is surrounded by angels. So the symbol

of His throne here on earth, the mercy seat, is surrounded by angels as well.

31. Genesis 3:24—The cherubim with their flaming swords prevented sinners from entering

the Garden of Eden after the fall, thus keeping impenitent sinners from having an eternal sinful

existence resulting from eating the fruit of the tree of life. These cherubim exhibited God’s wrath

over sin. 2 Samuel 22:11; Psalm 18:10—These passages note that God rides on a cherub and

flies in this manner. Answers will vary as to why. God’s riding on cherubim as a king rides in his

chariot is again a reference to the ark. The ark was a visible manifestation of God’s presence, His

enthronement between the two cherubim, and above the atonement cover (lid), or mercy seat of

the ark.

We’re In Heaven (Vision)

32. In addition to the golden cherubim on the mercy seat of the ark of the covenant and

woven into the curtain separating the Most Holy Place from the Holy Place, Solomon’s temple

had additional representations of these angelic creatures. On either side of the ark, Solomon

placed two large cherubim (fifteen feet tall each and each with a fifteen-foot wingspan) crafted

of olive wood. Cherubim were also carved into the temple walls and on the temple doors and

graced the portable bronze carts used by the priests for ceremonial washing. As these angels

truly surround God’s heavenly throne, so they were visible around His spiritual throne and seat

of mercy here on earth. The tabernacle and the temple signified God’s gracious and merciful

presence in the midst of His people.

33. In Ezekiel, we see the cherubim that surround God’s throne. Their presence around the

throne of God is symbolized by the cherubim seen in the temple and tabernacle. Ezekiel is com-

manded by God to record the fact that God’s presence and glory left the temple because of the

idolatry and sin of the Israelites. As Hebrews 9:5 notes, these angels are “cherubim of glory.”

Their presence either in reality or in symbolic form reflected the presence of God and of His

glory. When God’s glory departed the Jerusalem temple, so did the living cherubim (Ezekiel

10:18–19; 11:22–23). Truly God’s people could see the cherubim carved in the temple walls and

conclude that if God’s angels are here, then God is here also, and therefore I must be in the pres-

ence of God. Significantly, cherubim appear in Ezekiel’s idealized temple (Ezekiel 41:18–25) to

which God’s glory returns (Ezekiel 43).

34. The cherubim constantly gaze at the mercy seat of the ark of the covenant. This is God’s

throne and the place of His gracious and merciful presence on earth. The blood sprinkled there

atoned for the sins of the people (Leviticus 16:6, 11, 14–17). The cherubim look at blood sprin-

kled by the Jewish high priest once a year, which looks forward in time to another, final sacrifice

and another High Priest. Indeed, as Paul says, Jesus, our Savior, is God’s mercy seat (Greek:

hilasterion; Romans 3:25), the full manifestation of God’s presence, and the only place from

whence we receive the full forgiveness of sins, pardon, peace, and eternal life. The eyes of the

cherubim, and our eyes, are turned to God’s mercy seat, God’s throne of grace, Jesus, our Lord.

There we contemplate in deepest humility and adoration God’s unfathomable love in Christ for

sinners, like you and I. Amen.

Good and Evil Angels (Demons)

Objectives

By the power of the Holy Spirit working through God’s Word, participants will (1) under-

stand that all angels were created good, (2) that some sinned and fell away from their created

purpose, and (3) that some remained good and are now confirmed in their goodness.

Opening Worship

These hymns could be used for the opening devotion since they either mention by name

both good and bad angels, the devil, or include the bad angels in phrases such as the powers of

hell, and so on. You could sing “A Mighty Fortress Is Our God” (LSB 656; LW 298), “We Walk

in Danger All the Way” (LW 391), “Now Rest Beneath Night’s Shadow” (LSB 880; LW 485), or

“Onward Christian Soldiers” (LSB 662; LW 518).

Prayer: Dear heavenly Father, through the death of Your Son You have destroyed sin and

death, and by His glorious resurrection You have brought life and immortality to light. By the

power and might of your holy angels, deliver and protect us from the assaults of the devil and his

evil angels. Help us to trust in the protection You grant to us through Your holy angels. We ask

this through Christ, our Lord. Amen.

Focus

35. Answers may vary. All of us have either misinterpreted directions, misunderstood road

signs, or have been given wrong information when trying to find our destination. Allow partici-

pants to share their experiences taking the wrong road.

Which Road? (Inform)

36. Genesis 28:11–13; John 1:50–51—Both of these passages indicate that angels pass be-

tween heaven and earth as if they were ascending and descending a ladder or a stairway. Partici-

pants should keep in mind that angels are illocal, that is, as spiritual beings they do not occupy

space, and that the revealed image of a ladder or stairway is perhaps the most the finite human

mind can handle given the enormous difference between angelic travel and our own. Psalm

103:20–21—Besides offering Him prayer and praise, angels also do the Lord’s bidding accord-

ing to His Word. This includes God’s will both in heaven and upon earth. Good angels are God’s

ministers of both service and protection, which will be detailed more fully in session six.

37. Genesis 1:31—God pronounced “very good” on all that He had made (Genesis 1:31).

That includes the angels He had created sometime during the six days. They were holy and

sinless as was the whole of God’s creation. Yet God created angels with such freedom that they

could choose to disobey, which some of them did. Sin was not yet present in the Garden of Eden,

Satan and the evil angels had not fallen, and Adam and Eve had not yet been tempted. That

changes with Genesis 3:1—“Now the serpent was more crafty than any other beast of the field

that the L

ORD God had made. He said to the woman, ‘Did God actually say, “You shall not eat

of any tree in the garden”?’” While Scripture does not tell us the exact time when some of the

angels fell, it is possible that their fall occurred through this very act of violating God’s created

order through Eve’s temptation. Or their fall could have been immediately prior to it.

38. These passages have traditionally been interpreted as providing insights into the fall of

the devil, Lucifer, or Satan. Isaiah 14:12–15—This passage describes the fall of the king of

Babylon, but also serves as a type of the devil. In verse 12, “Day Star” is translated in the Latin

Vulgate (Jerome’s translation of the Holy Scriptures) as “Lucifer.” Note in this passage the ex-

treme pride of ascending above the “stars,” which are traditionally interpreted as angels (v. 13),

setting up a “throne” (v. 13), and becoming like the “Most High” (v. 14). The ultimate result of

the devil’s gargantuan pride, however, is Sheol (v. 15). Ezekiel 28:12–19—The king of Tyre

personifies the devil, who is depicted as a cherub in the Garden of Eden until “unrighteousness

was found” in him (v. 15). Ezekiel 31:1–17—The pharaoh of Egypt is depicted as mighty cedar

tree, felled in Eden and taken down to Sheol (vv. 16, 17) with other cedars. The passage alludes

to the devil’s fall and the fall of the evil angels. It mentions Eden as well.

39. Jude 6—Of those angels who followed the devil’s rebellion, losing their positions of

authority in God’s realm, some were taken prisoner and will be held in hell until the Last Day.

Others, we learn from other passages of Scripture, roam the earth. Revelation 12:4—Louis

Brighton writes, “Here in Rev 12:4 the casting of the stars out of heaven to the earth dramatically

portrays the dragon pulling other angels with him in his rebellion against God. A third of the

stars were involved with the dragon in this rebellion. Whether one takes ‘the third’ as a literal

number or as a symbolical number, it suggests not a majority, but a sizable minority of the an-

gelic host. This is the only reference in the Bible which suggests the number of angels that the

40. Job 1:7, 2:1–2, 7—These passages indicate that even following their fall, the devil and

evil angels had access to God’s throne. This access, and its later withdrawal due to Christ’s as-

cension, will be explored more fully in answer 51, session 5, in the Leaders Guide. Mark 5:12–

13 and Matthew 12:43–44—While these passages show incidents of demonic possession during

Jesus’ earthly ministry, they also show that of those evil angels, or demons, who were not bound

in hell immediately after their fall (Jude 6), the remainder are loose on earth and are set in vio-

lent opposition to God, His creation, and His people.

41. Matthew 6:10—In the Lord’s Prayer, itself part of the Christian’s arsenal against the

devil and his evil forces (the prayer is God’s Word), we petition our loving, heavenly Father for

deliverance from evil. In his Large Catechism, Luther writes concerning this petition: “There-

fore, we finally sum it all up and say, ‘Dear Father, grant that we be rid of all these disasters.’

But there is also included in this petition whatever evil may happen to us under the devil’s king-

dom: poverty, shame, death, and, in short, all the agonizing misery and heartache of which there

is such an unnumbered multitude on the earth. . . . So there is nothing for us to do upon earth but

to pray against this archenemy without stopping. For unless God preserved us, we would not be

safe from this enemy even for an hour” (LC III 114–116).

The Right Road (Connect)

42. Matthew 18:10—Jesus says that while they minister on earth, God’s good angels “al-

ways see the face of My Father in heaven.” Since sinful human beings cannot bear to even see a

small manifestation of God’s or Christ’s glory (Matthew 17:6), this emphasizes the fact that the

angels who did not fall with Lucifer are holy and do God’s will. They perpetually enjoy the bea-

tific vision of God, or eternal happiness, which we believers will enjoy only in heaven.

43. 1 Timothy 5:21—Although the Scriptures do not detail of what their election consists,

God’s good angels that remained faithful after the angelic rebellion are now confirmed in their

goodness and holiness. This means that the good angels can no longer sin, nor can they fall.

They are God’s own forever. This is a source of great comfort to us Christians, because it means

that these servants of God always mean to do His good and gracious will for us and that they will

never do us any harm. “Are they not all ministering spirits sent out to serve for the sake of those

who are to inherit salvation?” (Hebrews 1:14).

The Wrong Road (Vision)

44. John 8:44—Satan did not continue to stand or abide in the truth. He turned away from

God and His truth to a lie and thus became thoroughly corrupted and thoroughly evil. 1 Timothy

3:6—In this instruction to Timothy concerning the qualifications for bishops or pastors, Paul

mentions that the devil’s original sin was pride or conceit, which has already been noted in other

answers.

The rejection or suppression of God’s truth (Romans 1:18) manifests itself in ungodliness.

Pride rejects God’s order and His Word (v. 20), which leads to sin. The evil results of pride were

first demonstrated in Eden by the devil, then by Eve and Adam, and now by every human crea-

ture. Our only hope is our precious Savior, who came to destroy the devil’s work (Hebrews

2:14–15; 1 John 3:8).

45. 2 Peter 2:4—As noted earlier, some of the rebellious angels were confined in hell fol-

lowing their rebellion. Matthew 25:41—Because they took the wrong road of rebelling against

God, the ultimate destination of the devil and all his evil angels is the eternal fire of hell, from

which there will be no escape. However, those human beings who believe and are baptized shall

be saved (Mark 16:16) and shall be among that great multitude in heaven crying out, “Salvation

belongs to our God who sits on the throne, and to the Lamb” (Revelation 7:10).

What Do Evil Angels Do?

Objectives

By the power of the Holy Spirit working through God’s Word, participants will (1) under-

stand that the devil and his demonic angels are real, (2) see that demons can possess an individ-

ual, and (3) will know that Christ has conquered the devil and overcome evil and sin so that the

final victory is ours.

Opening Worship

Consider singing “Do Not Despair, O Little Flock” (LW 300), “Lord of Our Life” (LSB 659;

LW 301), “Rise, My Soul, to Watch and Pray” (LSB 663; LW 302), “Rise! To Arms! With Prayer

Employ You” (LSB 668; LW 303), “Stand Up, Stand Up for Jesus” (LSB 660; LW 305).

Prayer: Lord God, heavenly Father, we pray that Your name would continue to be hallowed

in our midst and also in the world. Restrain the devil and his evil angels. Through your Gospel,

set free those trapped in the devil’s lies and in the doctrines of demons. By the power of Your

Holy Spirit, open their eyes to see Christ as the only true way of salvation. We ask this in His

name. Amen.

Focus

46. Answers may vary. In The Screwtape Letters, C. S. Lewis warns Christians against un-

due fascination with the devil and things demonic. The fascination with evil is undoubtedly due

to the allure of power, which appeals to sinful pride. Conceit was the devil’s original sin (1

Timothy 3:6). Those who rely on horoscopes, experiment with the occult, participate in non-

Christian worship, or play with a Ouija board delude themselves into thinking that such activities

provide no ill effects. These practices violate the First and Second Commandments and are

pathways for demonic influence and control.

Their Revolt (Inform)

47. Genesis 3:1–7—Satan (1) subverts God’s order by speaking first with Eve instead of

her husband (Genesis 3:1; God will speak first with Adam [v. 9], whom He created first); (2) Sa-

tan causes Eve to doubt God’s Word (3:1); (3) Her faith weakened by unbelief, Eve becomes

confused about what God actually said, mixing truth with error (v. 3); (4) Satan lies (v. 4) about

God’s Word and thus commits murder, because Eve and Adam will first die spiritually then

physically; (5) Satan appeals to Eve’s sinful pride, because she wants to be like God (v. 6). Luke

8:12—Jesus notes that the devil desires to come and snatch God’s Word out of human hearts by

doubt and deceit. Thus human beings do not believe the salvation it reveals and are lost in their

sin. The devil “cannot bear to have anyone teach or believe rightly” (LC III 62; see also 63–64).

1 Timothy 4:1–3—The devil attempts to replace God’s truthful Word with the doctrines of de-

mons that deceive, lie, and teach contrary to God’s Word, as well as the “the commandments of

men” (Matthew 15:3–9; Colossians 2:18–23), which, while sounding pious, are contrary to

God’s truthful Word.

48. Genesis 3:14–24—By participating in the devil’s rebellion, the serpent was cursed. In

the midst of the curse, we hear the first Gospel promise: Genesis 3:15. The woman’s pain in

childbearing was increased, and while equal to her husband, she would resent his headship and

seek to rule over him (v. 16). The ground was cursed because of the man’s abdication of his

headship and participation in the woman’s disobedience (v. 17). What was formerly a great joy

for him, his livelihood, would now become burdensome toil (v. 19). Weeds, dangerous storms,

hail, earthquakes, broken relationships, illness, disease, war, depression, death—all are the result

of humanity’s participation in the devil’s plan to overrun and subvert God’s creation. John

8:44—The devil’s rebellion has brought deception into the world, as well as murder and death.

49. Job 1:13–22; 2:7—God permitted Satan to attack Job by destroying all of Job’s wealth.

His herds of oxen, donkeys, sheep, and camels as well as the servants who took care of them

were either carried off by raiders or killed. His ten children were also killed. The devil afflicts

Job with terribly painful boils, which cover his whole body. Luke 13:11–16—God allowed the

devil to afflict this woman with “a disabling spirit” that would not allow her to walk upright or to

straighten up. 2 Corinthians 12:7—The Holy Spirit inspired Paul to describe his thorn in the

flesh as “a messenger of Satan.” Paul used the Greek word for messenger, angel, for the demon.

When Christ taught that His followers would need to take up the cross to follow Him (Mark

8:34–38), He also included the assaults of the devil and the crosses we Christians bear. But with

God’s grace sustaining us, we shall gain the victory through our Lord, Jesus Christ (Romans

7:24–25; 8:18–39; 1 Corinthians 15:51–58).

50. Matthew 4:1–11—The devil tempted Jesus to sin by serving Himself apart from His

Father’s will and serving the devil, by tempting God, and finally by bowing down to the devil

and worshiping him. Jesus perfectly resisted the temptations of the devil and overcame him. His

death on Calvary’s cross destroyed the devil’s power. John 13:2—The devil attempted to de-

stroy Christ’s work by having Judas betray Jesus into the hands of His enemies. However, the

joke was on the devil, for this is exactly what Christ came into the world to do: to suffer and die

in payment for the sins of all on Calvary’s cross. 2 Corinthians 11:13–15—The devil raises up

false prophets and false apostles who twist God’s truthful Word. The devil can also appear as an

angel of light. In this way, the devil and his evil angels turn people from the truth of God to the

doctrines of lies, heresies, and false doctrines, which deceive and destroy souls chiefly by lead-

ing them away from Christ.

51. Zechariah 3:1–2—The devil is our tempter, deceiver, and accuser. First, the devil leads

us into temptation. Then, by his lying deceptions, he leads us into sin. Then, after we fall prey to

his temptations and deceptions, he accuses us of doing sin and evil. He whispers in our ears that

we are unworthy of God’s love, that we are such terrible sinners that God couldn’t love us, nor

would God want to save us. “Then comes the devil, pushing and provoking in all directions. But

he especially agitates matters that concern the conscience and spiritual affairs. He leads us to de-

spise and disregard both God’s Word and works. He tears us away from faith, hope, and love (1

Corinthians 13:13), and he brings us into misbelief, false security, and stubbornness. Or, on the

other hand, he leads us to despair, denial of God, blasphemy, and innumerable other shocking

things (LC III 104). Revelation 12:7–12—Louis A. Brighton writes, “This war, this casting of

Satan out of heaven, took place as a result of Christ’s victory and at his ascension and session at

the right hand of God [see 5:1–14]. . . . it happened when the ‘Child was snatched up to God and

to his throne,’ that is, at the ascension of Christ. Apparently before Christ’s victory and ascen-

sion, the devil could at will stand before God and bring accusations against God’s saints. . . . But

at Christ’s enthronement at the right of God, Satan was forever banished from God’s presence

334–336). In a footnote, Dr. Brighton mentions that although Satan continues to make true accu-

sations against the saints, these accusations no longer stand against the elect because they are

justified (declared righteous) by grace through faith in Christ.

52. These passages forbid child sacrifice, divination, fortune telling, using charms, serving

as a medium or wizard, necromancy (consulting the dead or séances), false prophecy, dream in-

terpretation, sorcery, idolatry, and sexual immorality, as well as any other occult art or pagan

ritual. Christians are also forbidden from participating in non-Christian religious rites (1 Corin-

thians 10:14), because at their core is demonic activity (vv. 20–22). Scripture is clear that the

devil desires to gobble people up (1 Peter 5:8), and that those who participate in such activities

have one destination: hell (Revelation 21:8; 22:15). Unbelievers are held in bondage by Satan

(Acts 26:18; Colossians 1:13). Their only hope is to repent of their sins and to believe in the

Gospel, trusting in Christ’s all-sufficient work on the cross, which is personally delivered to

them in Holy Baptism (Acts 22:16; Romans 6:3–5; 1 Corinthians 6:9–12).

They Possess (Connect)

53. These passages indicate great physical strength, hysterics, self-abuse, seizures, and con-

vulsions (similar to a variety of medical conditions known today), attempted suicide, betrayal of

friends, and the ability to reveal arcane secrets. Generally, the following manifestations of de-

monic possession are recorded in the Bible: (1) superhuman strength, (2) attempts at the destruc-

tion of the human being who is possessed, (3) violent opposition to Christ and His people, and

(4) multiple possession or more than one demon possessing an individual. Of course, as God in

human flesh, Jesus Christ is able to overcome such demonic possession, which He does through

His Word.

54. In these passages, Jesus delivered all those possessed by demons and freed them from

the demonic powers that had overtaken them. In so doing, Jesus showed His divine power over

the demonic powers of evil. Jesus’ disciples were able to cast out demons by God’s power in His

Word (Matthew 10:8; Mark 6:7, 13; Luke 9:1; 10:17–20; Acts 16:16–18).

They Are Destroyed (Vision)

55. The Scriptures are clear that all who do not trust in Christ for salvation will be cast into

hell for eternity, where they will suffer endless torment along with the devil and all his unholy

angels. However, the only cause for their damnation will be their own sin (Romans 6:23; FC SD

XI 80–81). God does not want anyone to perish but to repent of their sins and to trust in His Son

for their salvation (2 Peter 3:9). Therefore, until Christ returns, the Church’s constant message to

the whole world is “Repent and be baptized!” (Acts 2:38–39).

56. In the end, the devil and his evil angels will be in chains, eternally tormented with fire

and in the darkness of hell (the lake of fire and brimstone), which they recognize even now. The

just judgment they will receive was decreed after they rebelled against God. They were reserved

for judgment in hell because of their sin. Unlike humanity, they were given no opportunity to

repent and to be saved. Christ did not die to redeem the angels from their sins. Rather, He came

to destroy the works of the devil (1 John 3:7; Romans 6:8–11; 1 Corinthians 15:52–57; 2 Timo-

thy 1:10; Revelation 17:14).

What Do Good Angels Do?

Objectives

By the power of the Holy Spirit working through God’s Word, participants will (1) grow in

their understanding of the service and protection given by God’s holy angels, (2) believe that

God’s angels are their companions who watch over them and guard them, and (3) know that they

may even have entertained angels unawares.

Opening Worship

The following hymns included here emphasize the angelic role as messengers of the good

news in Christ: “From Heaven Above to Earth I Come” (LSB 358; LW 37), “Hark! the Herald

Angels Sing” (LSB 380; LW 49), “Angels From the Realms of Glory” (LSB 367; LW 50), “A

Great and Mighty Wonder” (LSB 383; LW 51), “Silent Night, Holy Night” (LSB 363; LW 68), “A

Hymn of Glory Let Us Sing” (LSB 493; LW 149), “Jesus! Name of Wondrous Love” (LSB 900;

LW 182), “Go Tell It on the Mountain” (LSB 388; LW 504), or “I Am Jesus’ Little Lamb” (LSB

740; LW 517).

Prayer: In the name of the Father and of the Son and of the Holy Spirit. Amen. I thank You,

my heavenly Father, through Jesus Christ, Your dear Son, that You have kept me this night from

all harm and danger; and I pray that You would keep me this day also from sin and every evil,

that all my doings and life may please You. For into Your hands I commend myself, my body

and soul, and all things. Let Your holy angel be with me, that the evil foe may have no power

pp. 32–33).

Focus

57. Answers may vary. Most often we are not aware of all the things public servants, such

as police officers, firefighters, hospital personnel, armed service members, and so on, do for us.

We should be grateful for the faithful exercise of their vocations on our behalf. Likewise, we of-

ten are unaware of the service and protection God’s holy angels give to us. We do not see them

battling evil angels on our behalf, nor do we see them warding off evil or directing our pathways

in life. But these things they do for us.

Servants of the Most High (Inform)

58. In these passages, we see the extent of God’s goodness and mercy being extended

through the ministrations of His holy angels as they protect God’s people. Genesis 19:1–3, 10–

12, 15–16—God’s angels warned and physically rescued Lot and his family from Sodom and

Gomorrah, in spite of Lot’s laxity in the matter, before those cities were destroyed. Daniel 6:19–

22—The angels shut the lions’ mouths, thus sparing Daniel’s life and delivering him from the

evil intentions of his enemies. Acts 5:12–21—After the apostles had faithfully preached and

healed many people in Jesus’ name, the high priest in league with the Sadducees had them ar-

rested. They were rescued by an angel, who opened the prison doors so that they could preach in

the temple about Jesus.

59. In these verses, we see God’s holy angels do things that we may find surprising, such as

executing God’s judgment on wickedness and sin. The ultimate purpose of their activities is to

protect God’s people from evil. On the Last Day, angels will administer God’s just judgment.

Genesis 19:13, 23–28—In addition to rescuing Lot and his family, God’s angels came to Sodom

and Gomorrah to destroy the wicked town by raining down sulfur and fire from heaven. The re-

sulting devastation was so great the town appeared as a giant furnace. Acts 12:20–23—King

Herod is struck dead by an angel because he broke the First Commandment, allowing himself to

be exalted as a god rather than giving glory to God. Revelation 20:1–3—God’s angels exact

God’s judgment on unbelievers and the devil. This is His alien work, so it is also an alien work

for the angels. Carrying out God’s judgment of wrath on sin does not make God’s holy angels

evil or bad. God does not want anyone to perish, but to repent of sin (2 Peter 3:9) and to believe

in the atoning sacrifice of His Son (John 3:16; 1 John 4:9–10).

60. God’s created angels ministered on behalf of Jesus before His birth, during His earthly

life, and following His ascension into heaven. An angel warned Joseph, Jesus’ earthly father, to

take the boy and His mother to Egypt into safety (Matthew 1:20–21); angels ministered to Jesus

following His temptation by the devil (Mark 1:13); and an angel gave strength to Jesus following

His prayer in the garden of Gethsemane (Luke 22:39–43). Other appearances of angels in the

Bible during Jesus’ earthly life are listed at the end of the participant session.

61. Acts 1:10–11—God’s angelic messengers announce Christ’s ascension and prophesy

about His second coming to judge the living and the dead. Acts 8:26–40—The angel directed

Philip to the exact location of the Ethiopian eunuch, a Gentile and the treasurer of the Ethiopian

queen. After sharing the Gospel with the eunuch and baptizing him, the Spirit whisked Philip

away for another important assignment. Acts 10:21–33—An angel appeals to Cornelius, a centu-

rion, to send for Peter so that he may preach the Gospel to the Gentiles in Caesarea, which is in

Philippi.

62. Zechariah 1:7–17—The Word of the Lord, which is Old Testament shorthand for di-

vine revelation, is often accompanied by the presence of an angel. The angel of the Lord, quite

possibly the preincarnate Christ, proclaims kind and comforting words to God’s prophet. Zecha-

riah is to relay this message about the return of God’s people to the land, and the restoration of

their temple. Zechariah, whose name means “Yahweh remembers,” contains numerous prophe-

cies about the coming Messiah, Jesus Christ. Luke 24:1–6—The angels announce the resurrec-

tion of Jesus Christ from the dead. Revelation 1:1–3—God revealed what John experienced in

the book of Revelation mediated through an angel.

63. Psalm 103:19–21—The throne of God is in heaven, where angels both praise the Lord

and serve Him according to His Word and will. Hebrews 1:1–6—Angels worship the Son of

God, Jesus Christ, just as they worship the Father and the Holy Spirit, or as the Athanasian Creed

says, “The Unity in Trinity and the Trinity in Unity is to be worshiped.” Revelation 5:11–14—

The angels praise, glorify, and honor Christ, the Lamb, and the Father, “Him who sits on the

throne” (v. 13).

Companions of God’s People (Connect)

64. Angels have particular interest in the ministry of the Church, the proclamation of the

Gospel of Jesus Christ for the forgiveness of sins. 1 Corinthians 4:9—The trials and tribulations

suffered by God’s apostles are a spectacle observed by both the people of this world and God’s

angels. Ephesians 3:8–11—Here, Paul notes that the wisdom of God’s plan of salvation by

grace through faith in Jesus Christ for both Jew and Gentile is now revealed both in heaven and

on earth. Even the angels—“rulers and authorities in the heavenly places” (v. 10)—have this

wisdom revealed to them through the Church. 1 Peter 1:10–12—Just as the ancient prophets

diligently searched the Scriptures concerning the coming of Christ, so, too, do the angels desire

to look into the preaching of the Church and its ways of sharing Christ with a lost and sinful

world.

65. Hebrews 13:2—God’s Word tells us that there are times when we entertain angels

without being aware of it. If anything, this should teach us to be hospitable at all times.

Protectors of the Saints (Vision)

66. Matthew 18:10—While some interpret this verse to mean that each person has a guard-

ian angel, at the very least we may say that God sends angels to watch after children. God’s an-

gels take special care of the children in His Kingdom. Luke 16:22—Certainly, if angels have

looked out for us while we are living, then they will attend to us when we approach the hour of

death.

67. Matthew 24:31—On the Last Day, when Christ returns and all the dead are raised by

Christ’s command (John 5:28), God’s countless angels (Hebrews 12:11) will sound the final

trumpet and will gather God’s elect people from all over the physical world and from heaven to

be with Jesus forever. Scripture is clear that the holy angels will accompany Christ at His second

coming (Matthew 24:31) and that they will collect the godly and take them up to meet Him in

the air (1 Thessalonians 4:17). 1 Corinthians 6:3—Believers will eventually be the judges of

angels at the second coming of Christ. Revelation 7:9–17—John describes all the hosts of

heaven as the “great multitude that no one could number,” which comes from “all tribes, peo-

ples, and languages” on the face of this earth. The Word of God encourages us to share the Gos-

pel with others so that they, too, would be our spiritual companions and would join us and the

holy angels around Christ’s throne for all eternity.

Appendix of Lutheran Teaching

Below you will find examples of how the first Lutherans addressed the topics of angels and

demons. They will help you understand the Lutheran difference.

The Augsburg Confession (1530)

Philip Melancthon, a lay associate of Dr. Martin Luther, wrote the Augsburg Confession to

clarify for Emperor Charles V just what the Lutherans believed. Melanchthon summarized Lu-

theran teaching from the Bible and addressed the controversies of the day. This confession re-

mains a standard of Lutheran teaching.

Article XVII: The Return of Christ for Judgment

“Our churches teach that at the end of the world Christ will appear for judgment and will

raise all the dead [1 Thessalonians 4:13–5:2]. He will give the godly and elect eternal life and

everlasting joys, but He will condemn ungodly people and the devils to be tormented without

end [Matthew 25:31–46]” (AC XVII 1).

Article XIX: The Cause of Sin

“Our churches teach that although God creates and preserves nature, the cause of sin is lo-

cated in the will of the wicked, that is, the devil and ungodly people. Without God’s help, this

will turns itself away from God, as Christ says, ‘When he lies, he speaks out of his own charac-

ter’ (John 8:44)” (AC XIX).

Article XX: Faith

“People are also warned that the term faith does not mean simply a knowledge of a history,

such as the ungodly and devil have [James 2:19]. . . . For devils and the ungodly are not able to

believe this article: the forgiveness of sins. Hence, they hate God as an enemy [Romans 8:7], do

not call Him [Romans 3:11–12] and expect no good from Him” (AC XX 23, 25–26).

Apology of the Augsburg Confession (1531)

Philip Melancthon also wrote the Apology, or defense, of the Augsburg Confession to dem-

onstrate, this time at greater length, the soundness of Lutheran beliefs and practices. Like the

Augsburg Confession, the Apology remains a standard of Lutheran Teaching.

Article XXI: The Invocation of Saints

“Besides, we also grant that the angels pray for us. For there is a passage in Zechariah 1:12,

where the angel prays, ‘O L

ORD of hosts, how long will You have no mercy on Jerusalem?’ We

admit that, just as the saints (when alive) pray for the Church universal in general, so in heaven

they pray for the Church in general. However, no passage about the praying of the dead exists in

the Scriptures, except the dream taken from the Second Book of Maccabees (15:14)” (Ap XX1

8–9).

The Large Catechism (1529)

The Large Catechism of Dr. Martin Luther sprang from a series of sermons he preached to

help his congregation understand the basic teachings of the Bible. It serves as a companion for

pastors and teachers as they explain Luther’s Small Catechism.

The Lord’s Prayer: The Third Petition

“If we would be Christians, therefore, we must surely expect and count on having the devil

with all his angels and the world as our enemies [Matthew 25:41; Revelation 12:9]. They will

bring every possible misfortune and grief upon us. For where God’s Word is preached, accepted,

or believed and produces fruit, there the holy cross cannot be missing [Acts 14:22]” (LC III 65).

The Lord’s Prayer: The Sixth Petition

“And lead us not into temptation. . . . Then comes the devil, pushing and provoking in all

directions. But he especially agitates matters that concern the conscience and spiritual affairs. He

leads us to despise and disregard both God’s Word and works. He tears us away from faith,

hope, and love [1 Corinthians 13:13], and he brings us into misbelief, false security, and stub-

bornness. Or, on the other hand, he leads us to despair, denial of God, blasphemy, and innumer-

able other shocking things. These are snares and nets [2 Timothy 2:26], indeed, real fiery darts

that are shot like poison into the heart, not by flesh and blood, but by the devil [Ephesians 6:12,

16]” (LC III 99, 104).

The Lord’s Prayer: Seventh and Last Petition

“But deliver us from evil. Amen. In the Greek text this petition reads, ‘Deliver or preserve

us from the evil one,’ or ‘the hateful one.’ It looks like Jesus was speaking about the devil, like

He would summarize every petition in one. So the entire substance of all our prayer is directed

against our chief enemy. For it is he who hinders among us everything that we pray for: God’s

name or honor, God’s kingdom and will, our daily bread, a cheerful good conscience, and so

forth” (LC III 112–13).

Glossary

angel. In Hebrew and Greek, the word angel simply means “messenger,” and in the Bible some-

times refers to human messengers. For the purposes of this study, an angel is a bodiless

(noncorporeal) spiritual being created by God to serve Him and those who believe in Him.

Angels possess superhuman strength and sometimes take on the appearance of human men.

Evil angels are commonly called demons (see demon).

angel of the Lord. The phrase “angel of the Lord” appears more than forty times in the Old Tes-

tament. Where the “angel of the Lord” receives divine worship and performs divine acts,

Luther and most older Lutheran commentators understood this to mean the preincarnate Son

of God.

archangel. The word archangel appears only in 1 Thessalonians 4:16 and Jude 9. In the latter

verse, archangel refers only to the archangel Michael. Daniel 10:21 and 12:1 also refers to

Michael as a “prince” or a “great prince,” which seems to indicate that only he serves in this

capacity.

ark of the covenant. The golden chest God ordered Moses to have made (Exodus 25:9–30),

containing the Ten Commandments, Aaron’s rod, and a pot of manna. The lid of the ark was

called the mercy seat over which were crafted two artistic representations of cherubim.

cherubim. Angelic beings (singular: cherub) that according to archaeological evidence were

represented pictorially as winged creatures having a human head and a lion’s body (not as

winged chubby babies often depicted in Western art).

demon. Evil, fallen angels or spirits.

demonic possession. Control by a demon. The demon-possessed man at Gadara (Luke 8:26–39)

displayed the following characteristics: he recognized Jesus’ identity as the Son of God, had

supernatural strength, and the presence of Christ caused the demons inside of him to prefer

inhabiting the swine.

Devil. Term meaning “accuser.” Usually a descriptive name of Satan but also used in the plural

to refer to evil angels or demons.

Gloria in Excelsis. Latin for “Glory to God in the highest,” sung by the angels (Luke 2:14). The

Gloria is sung at the beginning of the Divine Service to praise God for salvation through Je-

sus.

guardian angel. An angel with responsibility over one of God’s children (Psalm 91:11; Matthew

18:10; Acts 12:15).

Gospel. The message of Christ’s death and resurrection for the forgiveness of sins, eternal life,

and salvation. The Holy Spirit works through the Gospel in Word and Sacrament to create

and sustain faith and to empower good works. The Gospel is found in both the Old and New

Testaments.

Law. God’s will as recorded in His Word, which shows people how they should live (e.g., the

Ten Commandments) and condemns their sins. The preaching of the Law is the cause of

contrition or genuine sorrow over sin. The Law must precede the Gospel, otherwise sinners

will be confirmed in unrepentance. Like the Gospel, the Law is found in both the Old and

New Testaments.

means of grace. The means by which God gives us the forgiveness, life, and salvation won by

the death and resurrection of Christ: the Gospel, Absolution, Baptism, and the Lord’s Sup-

per.

mercy seat. The lid, or cover, of the ark of the covenant over which were placed two golden

cherubim. Once a year, the high priest would enter the Holy of Holies, which contained the

ark, to sprinkle blood on the mercy seat for his sins and for the sins of God’s people. Paul

uses the Greek word for mercy seat, hilasterion, to refer to Jesus (Romans 3:25).

polemical. From the Greek word for “battle.” The term describes conversation or writing that

attacks and refutes.

Sanctus. Latin for “holy,” from the song of the seraphim in Isaiah 6:2–6.

seraphim. Angelic beings (singular: seraph), each possessing faces, feet, and three pairs of

wings. The only mention of seraphim in Scripture is in Isaiah 6:2–6, where they fly above

God’s throne singing praises to Him.

veneration of angels. The veneration, or worship, of angels is condemned by Scripture (Colos-

sians 2:18; Revelation 22:8–9). Lutherans honor but do not worship or pray to angels.