Against the Darkness E-Book

Graham A. Cole

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Foundations of Evangelical Theology
• Sprache: Englisch

Seitenzahl: 693

Veröffentlichungsjahr: 2019

Beschreibung

Many Christians live as though they are effectively alone in the world. However, there is another realm of intelligent life that plays a role in the world—angelic beings. This book explores the doctrine of angels and demons, answering key questions about their nature and the implications for Christians' beliefs and behavior, helping readers see their place in the larger biblical plotline that includes supernatural beings. An understanding of the reality of angels and demons encourages believers to be vigilant in the light of spiritual warfare and to be confident in Christ's victory on the cross.

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“In Against the Darkness, Graham Cole demonstrates once again why he is considered a trusted theological voice for our time. Bringing his careful research and wide-ranging interaction with major theological voices throughout the centuries alongside his own fresh theological engagement, Cole applies his superb theological skills to the oft-neglected themes of angels, Satan, and demons. Moreover, this thoughtfully designed and accessible volume offers several fuller treatments of controversial subjects and challenging biblical texts, providing readers an opportunity to learn from Cole’s insightful wisdom. It is a genuine joy to recommend this thoroughly biblical, theologically faithful, and purposefully pastoral contribution to the highly regarded Foundations of Evangelical Theology series.”

David S. Dockery, Chancellor, Trinity Evangelical Divinity School

“While the doctrine of angels and demons may be less central than doctrines such as the Trinity, the hypostatic union, and substitutionary atonement, nevertheless angels and demons play a role in nearly every other doctrine of the Christian faith. In fact, what Graham Cole successfully does in this volume is demonstrate just how important their role is to the outworking of God’s plans and purposes in creation, in providence, and in all of redemptive history. I am deeply grateful for the careful attention he has shown to biblical teaching, along with his fair and winsome interaction with scholarship throughout this volume. The Christian faith as well as the Christian life is affected by the role and activity of angels and demons in significant ways, and this volume goes a long way in informing us of just how much we may have been missing.”

Bruce A. Ware, T. Rupert and Lucille Coleman Professor of Christian Theology, The Southern Baptist Theological Seminary

“The structure of this book contributes to its appeal. The nine chapters cover the theological meat of the theme, the five excursuses address such sidebars as the meaning of Genesis 6:1–4 and how to test the spirits, and the three appendices survey adjacent but highly relevant themes (how these themes are treated in Islam on the one hand, and in various Christian creeds on the other). The book is comprehensive and edifying—and more important than one might initially think, in a culture that wants to be touched by an angel.”

D. A. Carson, Emeritus Professor of New Testament, Trinity Evangelical Divinity School; Cofounder, The Gospel Coalition

“In a modern secular age, it is all too easy for Christians to overlook the major source of conflict in the drama of redemption: the devilish powers of darkness that seek to seduce hearts away from the truth of the gospel with glittering images and empty promises. Graham Cole rightly reminds us that, while angels and demons are not at the heart of biblical revelation, to ignore them is to risk being blindsided. Against the Darkness is a model of how to judiciously read Scripture and formulate Christian doctrine on matters that are both peripheral and essential to the Bible’s main storyline. This is theology for the twenty-first-century church, and Cole helpfully draws out the pastoral implications of angelology and demonology—all the while never losing sight of the centrality of Jesus Christ and his lordship over the angelic and earthly realms.”

Kevin J. Vanhoozer, Research Professor of Systematic Theology, Trinity Evangelical Divinity School; author, The Drama of Doctrine; Hearers and Doers; Biblical Authority after Babel; and Faith Speaking Understanding

“We live in a culture that pretends the spiritual realm does not exist. Reducing that which is real to that which can be seen and touched, our culture catechizes its pupils in a worldview that dismisses angels and demons. It laughs at those who believe in the devil and his hell. So when we act disinterested in angels, Satan, and demons, we invite this secular outlook to control the biblical narrative. Although we profess faith in a God who has overcome the evil one, in reality our indifference reveals us to be practical atheists. Graham Cole exposes this blind spot, demonstrating that our theology of angels, Satan, and demons is not irrelevant but takes us to the center of the gospel itself. For if Christ has suffered for our sins and risen for our justification, then Satan no longer has power and victory over us. Read Against the Darkness and discover how God has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.”

Matthew Barrett, Associate Professor of Christian Theology, Midwestern Baptist Theological Seminary; Executive Editor, Credo magazine; author, None Greater

“This is theology at its best. Written by one of evangelicalism’s finest theologians, Against the Darkness is biblical, systematic, pastoral, fresh, and faithful. It is exegetically driven, historically rooted, philosophically astute, globally aware, systematically related, and crisply written. And it is downright interesting, addressing pressing questions with carefulness and candor.”

Christopher W. Morgan, Dean and Professor of Theology, California Baptist University; editor, Theology in Community series; coeditor, ESV Systematic Theology Study Bible

“We commit heresy by contradicting or distorting Biblical revelation. We also commit heresy by politely ignoring the bits we find difficult or unacceptable! So even in orthodox circles, we commit heresy by ignoring what the Bible reveals about angels, Satan, and demons. We are syncretists, captive to the rationalistic Enlightenment. What we ignore in the Biblical revelation distorts our gospel preaching and teaching. Graham Cole’s excellent book is a timely and judicious study of what the Bible teaches on these topics, in the context of historical theology, contemporary thinking, and the practice of Christian life and ministry. He shows us that we must not misunderstand these topics, but that we also cannot ignore them. We need this book!”

Peter Adam, Vicar Emeritus, St. Jude’s Carlton; Former Principal, Ridley College, Melbourne

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JohnS. Feinberg, GeneralEditor

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Against the Darkness

The Doctrine of Angels, Satan, and Demons

Graham A. Cole

Against the Darkness: The Doctrine of Angels, Satan, and Demons

Copyright © 2019 by Graham A. Cole

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

First printing 2019

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture references marked NIV are taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

Scripture references marked NIV 1984 are taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

Scripture references marked NRSV are from The New Revised Standard Version. Copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Published by Thomas Nelson, Inc. Used by permission of the National Council of the Churches of Christ in the U.S.A.

All emphases in Scripture quotations have been added by the author.

Hardcover ISBN: 978-1-4335-3315-0 ePub ISBN: 978-1-4335-3318-1 PDF ISBN: 978-1-4335-3316-7 Mobipocket ISBN: 978-1-4335-3317-4

Library of Congress Cataloging-in-Publication Data

Names: Cole, Graham A. (Graham Arthur), 1949- author.

Title: Against the darkness: the doctrine of angels, satan, and demons / Graham A. Cole.

Description: Wheaton, Illinois : Crossway, [2019] | Series: Foundations of evangelical theology series | Includes bibliographical references and index.

Identifiers: LCCN 2018048953 (print) | LCCN 2018053994 (ebook) | ISBN 9781433533167 (pdf) | ISBN 9781433533174 (mobi) | ISBN 9781433533181 (epub) | ISBN 9781433533150 (hc : alk. paper) | ISBN 9781433533181 (ePub) | ISBN 9781433533174 (Mobipocket)

Subjects: LCSH: Angels—Biblical teaching. | Devil—Biblical teaching. | Demonology—Biblical teaching. | Spiritual warfare—Biblical teaching. | Theology, Doctrinal.

Classification: LCC BT963 (ebook) | LCC BT963 .C65 2019 (print) | DDC 235—dc23

LC record available at https://lccn.loc.gov/2018048953

Crossway is a publishing ministry of Good News Publishers.

Contents

Series Introduction

Preface

Abbreviations

1  Introduction

2  Angels, Their Kinds, and Heavenly Activity

Excursus: The Nature of Spirit

3  Angels: Their Activity on Earth with Individuals and Nations

Excursus: Angelophany

4  Satan, the Malevolent Spoiler

5  Demons, the Devil’s Entourage

Excursus: Genesis 6:1–4 and the Methodological Question

6  Jesus, Christus Victor

7  Spiritual Warfare

Excursus: How to Test the Spirits

8  The Destiny of the Darkness and the Victory of the Light

Excursus: The Archangel Michael and the Man of Lawlessness

9  Conclusion

Appendix 1: The Creation Manifold

Appendix 2: Angels, Iblis, and Jinn in Islam

Appendix 3: Creeds, Articles of Faith, Catechisms, and Confessions

Further Reading

Glossary

Scripture Index

General Index

Series Introduction

Why another series of works on evangelical systematic theology? This is an especially appropriate question in light of the fact that evangelicals are fully committed to an inspired and inerrant Bible as their final authority for faith and practice. But since neither God nor the Bible change, why is there a need to redo evangelical systematic theology?

Systematic theology is not divine revelation. Theologizing of any sort is a human conceptual enterprise. Thinking that it is equal to biblical revelation misunderstands the nature of both Scripture and theology! Insofar as our theology contains propositions that accurately reflect Scripture or match the world and are consistent with the Bible (in cases where the propositions do not come per se from Scripture), our theology is biblically based and correct. But even if all the propositions of a systematic theology are true, that theology would still not be equivalent to biblical revelation! It is still a human conceptualization of God and his relation to the world.

Although this may disturb some who see theology as nothing more than doing careful exegesis over a series of passages, and others who see it as nothing more than biblical theology, those methods of doing theology do not somehow produce a theology that is equivalent to biblical revelation either. Exegesis is a human conceptual enterprise, and so is biblical theology. All the theological disciplines involve human intellectual participation. But human intellect is finite, and hence there is always room for revision of systematic theology as knowledge increases. Though God and his word do not change, human understanding of his revelation can grow, and our theologies should be reworked to reflect those advances in understanding.

Another reason for evangelicals to rework their theology is the nature of systematic theology as opposed to other theological disciplines. For example, whereas the task of biblical theology is more to describe biblical teaching on whatever topics Scripture addresses, systematics should make a special point to relate its conclusions to the issues of one’s day. This does not mean that the systematician ignores the topics biblical writers address. Nor does it mean that theologians should warp Scripture to address issues it never intended to address. Rather it suggests that in addition to expounding what biblical writers teach, the theologian should attempt to take those biblical teachings (along with the biblical mind-set) and apply them to issues that are especially confronting the church in the theologian’s own day. For example, 150 years ago, an evangelical theologian doing work on the doctrine of man would likely have discussed issues such as the creation of man and the constituent parts of man’s being. Such a theology might even have included a discussion about human institutions such as marriage, noting in general the respective roles of husbands and wives in marriage. However, it is dubious that there would have been any lengthy discussion with various viewpoints about the respective roles of men and women in marriage, in society, and in the church. But at our point in history and in light of the feminist movement and the issues it has raised even among many conservative Christians, it would be foolish to write a theology of man (or, should we say, a “theology of humanity”) without a thorough discussion of the issue of the roles of men and women in society, the home, and the church.

Because systematic theology attempts to address itself not only to the timeless issues presented in Scripture but also to the current issues of one’s day and culture, each theology will to some extent need to be redone in each generation. Biblical truth does not change from generation to generation, but the issues that confront the church do. A theology that was adequate for a different era and different culture may simply not speak to key issues in a given culture at a given time. Hence, in this series we are reworking evangelical systematic theology, though we do so with the understanding that in future generations there will be room for a revision of theology again.

How, then, do the contributors to this series understand the nature of systematic theology? Systematic theology as done from an evangelical Christian perspective involves study of the person, works, and relationships of God. As evangelicals committed to the full inspiration, inerrancy, and final authority of Scripture, we demand that whatever appears in a systematic theology correspond to the way things are and must not contradict any claim taught in Scripture. Holy Writ is the touchstone of our theology, but we do not limit the source material for systematics to Scripture alone. Hence, whatever information from history, science, philosophy, and the like is relevant to our understanding of God and his relation to our world is fair game for systematics. Depending on the specific interests and expertise of the contributors to this series, their respective volumes will reflect interaction with one or more of these disciplines.

What is the rationale for appealing to other sources than Scripture and other disciplines than the biblical ones? Since God created the universe, there is revelation of God not only in Scripture but in the created order as well. There are many disciplines that study our world, just as does theology. But since the world studied by the nontheological disciplines is the world created by God, any data and conclusions in the so-called secular disciplines that accurately reflect the real world are also relevant to our understanding of the God who made that world. Hence, in a general sense, since all of creation is God’s work, nothing is outside the realm of theology. The so-called secular disciplines need to be thought of in a theological context, because they are reflecting on the universe God created, just as is the theologian. And, of course, there are many claims in the nontheological disciplines that are generally accepted as true (although this does not mean that every claim in nontheological disciplines is true, or that we are in a position with respect to every proposition to know whether it is true or false). Since this is so, and since all disciplines are in one way or another reflecting on our universe, a universe made by God, any true statement in any discipline should in some way be informative for our understanding of God and his relation to our world. Hence, we have felt it appropriate to incorporate data from outside the Bible in our theological formulations.

As to the specific design of this series, our intention is to address all areas of evangelical theology with a special emphasis on key issues in each area. While other series may be more like a history of doctrine, this series purposes to incorporate insights from Scripture, historical theology, philosophy, etc., in order to produce an up-to-date work in systematic theology. Though all contributors to the series are thoroughly evangelical in their theology, embracing the historical orthodox doctrines of the church, the series as a whole is not meant to be slanted in the direction of one form of evangelical theology. Nonetheless, most of the writers come from a Reformed perspective. Alternate evangelical and nonevangelical options, however, are discussed.

As to style and intended audience, this series is meant to rest on the very best of scholarship while at the same time being understandable to the beginner in theology as well as to the academic theologian. With that in mind, contributors are writing in a clear style, taking care to define whatever technical terms they use.

Finally, we believe that systematic theology is not just for the understanding. It must apply to life, and it must be lived. As Paul wrote to Timothy, God has given divine revelation for many purposes, including ones that necessitate doing theology, but the ultimate reason for giving revelation and for theologians doing theology is that the people of God may be fitted for every good work (2 Tim. 3:16–17). In light of the need for theology to connect to life, each of the contributors not only formulates doctrines but also explains how those doctrines practically apply to everyday living.

It is our sincerest hope that the work we have done in this series will first glorify and please God, and, secondly, instruct and edify the people of God. May God be pleased to use this series to those ends, and may he richly bless you as you read the fruits of our labors.

John S. Feinberg

General Editor

Preface

This study has surprised me in how fascinating it turned out to be. Angelology is not the heart of the biblical revelation. Even so, angels play their part in salvation history and are worth their due. Systematic theology by definition is comprehensive and so angels, Satan, and demons need our attention. I have written this study as a church scholar and not as a guild scholar. Both kinds of scholars have their place in the sun. On the one hand, the guild scholar writes in the first instance to address the academy of fellow scholars, providing research that pushes the boundaries of knowledge. On the other hand, the church scholar writes in the first instance to address the church. Hopefully, what the church scholar writes has value for guild scholars and likewise guild scholars write what proves valuable to the church. Since this is a work addressed to the church, each substantive chapter attempts to tease out implications for Christian belief and behavior. My aim is not simply to address the church but to serve the church. In researching and writing I owe many. I owe a great debt to John Feinberg for his judicious editing and advice. This is a better book because of his insights. I would also like to thank my master’s class at Beeson Divinity School and my doctoral class at Trinity Evangelical Divinity School. This book is written especially with such students, as well as pastors, in mind. Two of my students in particular come to mind. Both of them were my teaching assistants. Dwight Davis at Beeson and David Moser at Trinity have been so very helpful and I am grateful. I have also valued the input of Jonathan King, now teaching in Indonesia. I am very grateful to Bill Deckard of Crossway, who has proved to be an invaluable editor. My special thanks to Jules, my beloved wife, for her never failing encouragement and delightful companionship.

Abbreviations

ABC

Africa Bible Commentary

CCC

Catechism of the Catholic Church

CD

Karl Barth, Church Dogmatics. Edited by G. W. Bromiley and T. F. Torrance. 13 vols. Edinburgh: T&T Clark, 1936–1977.

CJCC

The Comprehensive John Calvin Collection (Rio, WI: Ages Software, 2002), CD-Rom version.

CNTUOT

Commentary on the New Testament Use of the Old Testament

DECB

A Dictionary of Early Christian Beliefs

DJG

Dictionary of Jesus and the Gospels

DPL

Dictionary of Paul and His Letters

EBC

The Expositor’s Bible Commentary. Edited by Frank E. Gaebelein. Grand Rapids, MI: Zondervan, 1976–. CD-Rom version.

ECB

Eerdmans Commentary on the Bible

JSB

The Jewish Study Bible

NBC

New Bible Commentary, Twenty-first Century Edition, 4th ed., ed. D. A. Carson (Leicester, UK, and Downers Grove, IL: Inter-Varsity Press, 1994)

NIB

The New Interpreter’s Bible

NIDB

TheNew Interpreter’s Dictionary of the Bible

NIVAC

NIV Application Commentary

OBC

Oxford Bible Commentary. Edited by John Barton and John Muddiman. Oxford: Oxford University Press, 2001.

SBJT

Southern Baptist Journal of Theology

ST

Summa Theologica (Thomas Aquinas)

TBST

The Bible Speaks Today

TNTC

Tyndale New Testament Commentaries

TOTC

Tyndale Old Testament Commentaries

WBC

Word Biblical Commentary

WTJ

Westminster Theological Journal

ChapterOne

Introduction

One of the questions that animates so many today is whether we are alone in the universe. The thought that humanity is the lonely product of blind evolutionary processes chills. Peter Kreeft expresses the point well: “We can’t stand being alone in the universe.”1 Surely there is other intelligent life in such a vast expanse as space. Some clearly think so. Indeed, this is the question informing many a film (e.g., First Contact and Close Encounters of the Third Kind) and many a TV show (e.g., “The X-Files”). Indeed the human imagination is not content with such solitariness, and so we find all sorts of alien beings frequenting popular entertainment. The many versions of Star Trek provide a case in point.

Christians should not be surprised by any of this. We affirm that humanity is not a cosmic orphan, thrown up by blind evolutionary processes. As theists we believe that there is the Creator and ourselves, but is that the whole story? Not according to Scripture. There is another order of intelligent life that must be factored into the discussion: the angels, both fallen and unfallen. Yet although Christians espouse belief in such an order of intelligent life, I wonder whether, operationally speaking, many of us—at least in the secularized West—live as though we are effectively alone.

A Critical Assumption

Despite the popular entertainments that deal in the supernatural, more and more folk in the West seem to be embracing a naturalistic worldview. This trend began a few centuries ago in the West. Darren Oldridge describes it well: “The withdrawal of the Devil [his case in point] from public affairs was associated with more general trends in the history of Christianity. The process began with the emergence in the late 17th century of a naturalistic view of the world that excluded the immediate influence of supernatural powers.”2 As for today’s context, Oldridge observes, “As medicine became more effective, so the range of Satan’s operations shrank. More broadly, the expansion of literacy and mass media exposed a growing section of the population to secular opinions and entertainments, while mass education circulated a naturalistic view of the world.”3 Stephen F. Noll adds to this account with reference to two important philosophers:

The reserve about angels that was characteristic of the Reformation [e.g., Calvin] developed into a complete rejection of them during the Enlightenment. Taking the principle of parsimony to its limit, René Descartes argued that only God and human consciousness could be rationally proved and, therefore, the existence of other intelligences in the universe was purely conjectural and unnecessary to the conduct of everyday life. Descartes’ method, extended by John Locke in his Essay on Human Understanding, has formed the fundamental mindset of modern scepticism towards angels.4

The “social imaginary” has changed, as Charles Taylor contends.5

The Western church has not been immune from this trend. Rudolf Bultmann (1884–1976) famously or infamously launched his demythologizing program in the 1940s. This German NT scholar argued that modern man was not bound by ancient superstitions. The mythical NT world picture needs to be denuded of its mythic garb and reclothed in existentialist philosophical dress. Bultmann maintained, “We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medical and clinical means and at the same time believe in the spirit and wonder world of the New Testament.”6 Scot McKnight terms Bultmann-like dismissals of angels in the biblical testimony as the “de-angelification of the Bible, the church, and the faith.”7

The rise of the new atheists serves as a case in point. Richard Dawkins, Christopher Hitchens, and Daniel Dennett have their following.8 In such a worldview there is no room for the supernatural. One philosopher, William H. Halverson, expresses the importance of this matter well. He argues,

It may be helpful to bear in mind from the beginning, however, that one theme that underlies nearly all philosophical discussion is the perpetual conflict between naturalistic and nonnaturalistic world views. A naturalistic world view is one in which it is affirmed that (a) there is only one order of reality, (b) this one order of reality consists entirely of objects and events occurring in space and time, and (c) this one order of reality is completely self-dependent and self-operating. . . . Any world view that denies any of the above-stated tenets of naturalism, then, may be termed nonnaturalistic.9

Our present study is nonnaturalistic.10Daniel J. Treier rightly contends, “[E]vangelicals are confessedly orthodox, rejecting ‘liberal theologies’ and anti-supernaturalistic approaches to the Bible.”11 Indeed it is hard to imagine a naturalistic expression of an evangelical faith, although with tongue in cheek the new atheists have been described as evangelical atheists, given their missionary zeal.12

The Theme of the Study

This study explores an evangelical doctrine of angels both fallen and unfallen.13 But what does an evangelical doctrine of angelic order and disorder assume? For a start, the Scriptures are construed as the norma normans (the norming norm).14Thus understood, Scripture is the final court of appeal in any contest between authorities, including reason or tradition or experience. The latter three operate in all of our lives as norma normata (ruled norms) but not as having the final say. So an evangelical doctrine of X or Y or Z needs sound scriptural grounding if it is to bind the Christian’s conscience. The distinction is an important one, as there has been much speculation about angels at various times in church history, as we shall see when we discuss Dionysius the Areopagite’s Celestial Hierarchy in a later chapter. John Wesley (1703–1791) wisely said, “Revelation only is able to . . . [give] a clear, rational, consistent account of those whom our eyes have not seen, nor our ears heard; of both good and evil angels.”15

The question now becomes, what does sound scriptural grounding look like?16 For a start, scriptural grounding means exegesis (i.e., legitimately read out of Scripture) not eisegesis (illegitimately read into Scripture). Such grounding can be hard to see in the classic method of dicta probantia (proving statements), when some doctrinal claim is made and texts from Scripture are cited, usually in parentheses at the end of a sentence. Here is an example from Millard J. Erickson’s discussion of angels: “When angels are seen, they ordinarily have a humanlike appearance, so that they may well be mistaken for humans (Gen. 18:2, 16, 22; 19:1, 5, 12, 15, 16; Judg. 13:6; Mark 16:5; Luke 24:4).”17 This time-honored method has its place. It saves time. However, it may also beg the question of selection.18 A complementary method is that of contextualized affirmations. A key text which mentions angels is not simply cited but is quoted, placed in its context in its literary unit in its book in the canon in the light of the flow of redemptive history before doctrinal implications are considered. An advantage of this method is that it can show why the chosen text is described as a key one. Paying attention to the flow of redemptive history is important to both methods. A comparison between OT and NT references to Satan provides a case in point. J. I. Packer wisely observes, “The level and intensity of demonic manifestations in people during Christ’s ministry was unique, having no parallel in Old Testament times or since; it was doubtless part of Satan’s desperate battle for his kingdom against Christ’s attack on it (Matt. 12:29).”19

The Approach of This Study

This study is both descriptive and prescriptive in approach. Not only will careful attention be given to describing what is in the biblical testimony to angels, Satan, and demons. In the end, normative questions need to be asked: what ought we to believe about angels fallen and unfallen and their roles in our lives? Biblical theology as a discipline plays an important role in constructing doctrine as it pays careful attention to the task of description. It is a phenomenological exercise. The eminent Jewish thinker Abraham Joshua Heschel (1907–1972) explains the phenomenological approach aptly when he writes, “The principle to be kept in mind is to know what we see rather than to see what we know.”20 Exegesis enables the former; eisegesis leads to the latter. Evangelical systematic theology addresses the prescriptive questions in ways that are informed by biblical theology, and with an awareness also of the history of the discussion of the topic in the church, and a concern for application to today’s world.21

Avoiding a Blind Spot

Noted Christian anthropologist and missiologist Paul Hiebert (1932–2007) identified a blind spot in much of Western Christianity, which he called the “flaw of the excluded middle.” So many Christians in the West live as though the story of creation involved in the main just two important characters, God and ourselves. The majority world, however, in contrast, has never forgotten that there is another order of intelligent created life playing its role in the story: namely, the angelic order.22 Hiebert himself, as a Western-trained theologian and as a social scientist—albeit a Christian one—had forgotten this creaturely order. He confesses,

The reasons for my uneasiness with the biblical and Indian worldviews should be clear. I had excluded the middle level of supernatural this-worldly beings and forces from my own worldview. As a scientist I had been trained to deal with the empirical world in naturalistic terms. As a theologian I was taught to answer ultimate questions in theistic terms. For me the middle zone did not really exist. Unlike Indian villagers, I had given little thought to spirits of this world, to local ancestors and ghosts, or to the souls of animals. For me these belonged to the realm of fairies, trolls, and other mythical beings.23

In Hiebert’s view, Western Christianity needs to learn from the global south, where, incidentally, the center of gravity now resides as far as the Christian faith is concerned.24

A brief survey of references to angels, Satan, and demons found in the indexes and chapter contents in current systematic theologies largely bears out his contention.25The Cambridge Companion to Christian Theology, edited by Colin E. Gunton, is devoid of references to angels, Satan, and demons.26 Unsurprisingly, Gunton’s The Christian Faith: An Introduction to Christian Doctrine is similarly bare of such references. The Cambridge Companion to Evangelical Theology fares no better.27 William C. Placher has edited a volume with the title Essentials of Christian Theology.28 Since it includes nothing about angelology, that subject clearly belongs to the nonessentials as far as this volume is concerned. Daniel L. Migliore’s Faith Seeking Understanding: An Introduction to Christian Theology is bereft of references to the angelic order whether fallen or unfallen.29 Alister E. McGrath’s Christian Theology: An Introduction gives no focused attention to angels, Satan, and demons in their own rights, although there is one reference to Satan in the historical material and three pages in relation to the Christus Victor view of the atonement.30 Kevin J. Vanhoozer’s wonderfully creative The Drama of Doctrine: A Canonical Linguistic Approach to Christian Theology makes drama the organizing idea. Surprisingly, though, it is drama without conflict. There are no references to angels, or to Satan, or to demons, or to conflict in the work. The latter lacuna is significant since conflict is of the essence of drama.31Even Timothy C. Tennent’s very important and groundbreaking Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology has little on angels, Satan, and demons per se. One would have expected much more on the subject in his chapter on Christology in Africa. He thematizes Christ as healer and as ancestor but not as Christus Victor per se. This is the case even though he writes,

Fourth, despite the diverse Christological images developed by African writers, a common underlying theme is an emphasis on the power and victory of Christ. . . . Harold Turner, in his Profile through Preaching, has documented this emphasis in the popular preaching of African independent church leaders. He discovered that African preachers often focus on Jesus’ victory over the devil, his works of healing and demonic deliverance, his announcement of deliverance for the captives, his triumphal entry into Jerusalem, and his resurrection.32

For some theologians, a reference to the devil is judged to be actually dangerous. For example, when Douglas John Hall writes of apocalyptic language he is strident: “When its resort to biblical and medieval imagery (the Devil, Antichrist, cosmic struggle, the Beast and the Dragon, etc.) is not just anachronistic and apologetically irresponsible, it too easily encourages a mood of paranoia and irrationality that is never far from the surface of human social consciousness.”33

In contrast, Karl Barth (1886–1968) covered angelology and demonology in depth—over one hundred fifty passages—in his massive Church Dogmatics under the heading of “The Kingdom of Heaven, The Ambassadors of God and Their Opponents.”34Both Millard Erickson and Wayne Grudem likewise avoid the blind spot mentioned earlier. Pleasingly, in both of their systematic theologies there are chapters on our theme.35 Significantly, some multiauthored systematic theologies also give sustained attention to angelology. Peter R. Schemm Jr., in one such volume, maintains,

The greatest of Christian thinkers have consistently recognized that angels and demons are far more than a divine embellishment designed to make the Bible interesting. Angels are actual beings whose existence affects human life. Augustine’s classic The City of God explains the origin, history, and destiny of two cities and the angelic servants that attend to them—the earthly city under the power of the devil and his minions and the heavenly city ruled by God and his host. John Bunyan’s work The Pilgrim’s Progress features Apollyon as the most formidable foe that Christian encountered. By deception and force, Apollyon tries to turn Christian back to the City of Destruction from which he has come. Clive Staples Lewis’s The Screwtape Letters details the correspondence between the affectionate Uncle Screwtape and another demon, his nephew Wormwood, whose strategy is marked by a consistent yet subtle undermining of the faith of the believer to whom he is assigned.36

Whether in apology (The City of God) or allegory (The Pilgrim’s Progress) or fantasy (The Screwtape Letters), the significance of angels both good and evil is accented.

So then what is the balance that is needed? C. S. Lewis (1898–1963) wrote of two errors when it comes to the fallen angels: excessive interest and excessive disinterest.37 His warning applies to unfallen angels as well. In a similar vein, J. I. Packer argues, “He [Satan] should be taken seriously, for malice and cunning make him fearsome; yet not so seriously as to provoke abject terror of him, for he is a beaten enemy.”38 In this study, then, I will endeavor carefully to make it clear when I am merely giving an opinion or speculating—when I have run out of revelatory data. The need to do so is simple: Scripture is not addressed to the angelic realm; Scripture addresses humankind. This constitutes a difficulty for constructive theology.39 As Erickson points out, “Every [biblical] reference to angels is incidental to some other topic. They are not treated in themselves. God’s revelation never aims at informing us regarding the nature of angels.”40

Questions to Be Considered

Questions are the life blood of academic discourse. By the quality of their questions you can know them, one might say. Here are some of the questions animating this study:

Who are angels?What is their nature?Are there different kinds of angels?Does the category of “angel” cover every kind of spiritual beings?Where do angels fit in the scheme of God’s creation?What roles do angels perform?Are angels active in our world today?Are there guardian angels?Is it wrong to pray to angels?Do angels have wings?Should we expect to encounter them in today’s world?What is “angelism” and what danger does it pose?If some angels have never fallen, in what sense is it right to speak of a “fallen creation”?How did disorder in the angelic realm come about?Who and what is Satan?How did Satan fall?What was Satan’s sin?What role does he play in disordering creation?Who and what are demons?What role do they play in disordering creation?Are there exorcisms today?Can the Christian believer be influenced by demons?Can the Christian believer be tempted by demons?Can the Christian believer be oppressed by demons?Can the Christian believer ever be demon-possessed?How do demons relate to Satan?Is Michael the archangel the restrainer of 2 Thessalonians 2:6–7?How does the Antichrist relate to Satan?How are Satan and demons related to the problem of evil?Is there a relation between some mental illness and the demonic?How are Satan and demons defeated?What is the future of the angelic order?How have angels, Satan, and demons been understood down through the ages?How are angels, Satan, and demons to be understood in relation to other religions?How important doctrinally are angels, Satan, and demons?How important existentially are angels, Satan, and demons to the life of the Christian?What place do angels, Satan, and demons play in an understanding of spiritual warfare?What is an apocalyptic imagination and why is it important?

The Shape of This Study

The second chapter explores the doctrine of creation and angelology. The biblical account reveals a creation multiplex. Creatures are of different kinds and of differing capacities. Some creatures are persons who are self-aware and morally accountable for their actions. Humankind and angel-kind are members of the realm of the personal. Both can self-consciously say “I.” Both humankind and angel-kind are judged.41 Scripture gives no hint that other creatures—clever though some may be—are part of this realm of the personal (e.g., dolphins, higher primates). The nature of angels as spirits is considered and the role of angels in the heavenly realm is examined insofar as Scripture provides insight. The chapter concludes with a discussion of its implications for belief and practice.42 John M. Frame rightly suggests that theology’s definition is “the application of the Word of God to all areas of life.”43 An excursus treats the question of the nature of spirit.

Chapter 3 continues the treatment of angels. In this chapter, however, the accent falls on angelic activity on earth in relation not just to individuals but also to nations. An intriguing and influential discussion of angels emanating from the pen of Pseudo-Dionysius in the early church period will be examined. Thomas Aquinas’s discussion of angelology also comes into view as the high point of medieval speculation on the subject. Some wisdom from Barth on the subject of speculation is considered. In the section on the implications for belief and action we will look at the question—among others—of our expectations with regard to encountering angels today. An excursus follows which deals with angelophanies (appearances of angels).

Satan is the subject of chapter 4. A dark note is introduced in this chapter as a rupture has taken place in the created order and it is Satan who stands revealed as the great spoiler. There is rebellion in the angelic order. As a consequence, the created order in which we now live is a dramatic one. That is to say, there is a great conflict underway between good and evil. Satan’s role in the great rupture is examined and the exact nature of his condemnation discussed. Hints in the OT as to Satan’s sin are brought into view, as well as the much fuller NT revelation. The progressive nature of biblical revelation is to the fore in this chapter as we see how the NT picture is so much fuller than the OT one. What it means for the NT to describe Satan as the god of this world will be discussed.

Chapter 5 is concerned with the demonic disorder. Satan is not alone in his rebellion. There are other principalities and powers involved. Their nature is examined, and how they relate to Satan is discussed. In the section on the implications for belief and action we will investigate the question of demon-possession and whether a genuine believer, who is the temple of the Holy Spirit of God, can be so possessed. An excursus is added that explores the question of the identity of the “sons of God” referenced in Genesis 6 and the methodological questions that the exegesis of such a passage raises.

Christology is front and center in chapter 6. The controversial claim by some that the mysterious “angel of the Lord” found in the OT witness is none other than the preincarnate Son of God and anticipatory of the incarnation will be analyzed. Jesus’s ministry as an exorcist will be examined, as well as the role of the Holy Spirit in Jesus’s binding the strong man and spoiling his goods. Particular attention will be given to the story of Good Friday’s cross and how Jesus defeats Satan there. Holy Saturday will also be discussed in relation to Jesus’s death and the defeat of evil. The resurrection is a key part of that story too. Christus Victor features prominently in this part of the study, and how exactly Jesus overcomes the evil one shall be explored.

Chapter 7 deals with spiritual warfare as seen in Jesus’s ministry, and as found articulated in the writings of Luke–Acts, Paul, Peter, and John. Seven contemporary views of spiritual warfare will be critically examined. I will offer my own approach as a biblically defensible model of spiritual warfare. An excursus examines the question of how to discern whether a spirit is from God.

The eighth chapter looks to the end of history: the destiny of the darkness and the victory of the light. The witness of Revelation is especially important here. “God wins” is its message, as we shall see. The world to come reveals order restored and evil defeated, with God’s people at home with God, living in shalom. The judging of angels will be discussed, as will the salvation or otherwise of Satan (apocatastasis). An excursus deals with 2 Thessalonians 2:6–7 and the question of whether the archangel Michael is the restrainer.

Chapter 9 is a brief conclusion, followed by three appendices. The first deals with the stratified nature of creation, the second treats angelology in Islam, and the final one explores the witness of creeds, articles of faith, confessions, and catechisms to angels, Satan, and demons. A glossary of key terms and some suggestions for further reading complete the study.

Even though the present work addresses a topic in systematic theology, the shape of the study pays attention to the biblical plotline, moving as it does from the good creation in chapter 2 to the new heavens and new earth (chapter 8) with Christ at the heart of it (chapter 6). Thus the work moves through the key motifs of creation, fall, redemption, and consummation.

A Warning about Angelology and “Gospel Spoiling”

J. C. Ryle (1816–1900) wrote a seminal essay on evangelicalism titled, “Evangelical Religion.”44 In it he discusses how the gospel may be “spoiled” in various ways. One of the ways he draws attention to is spoiling through disproportion. By this he means attaching “an exaggerated importance to the secondary things of Christianity, and a diminished importance to the first things, and the mischief is done.”45 Ryle’s concern for a gospel spoiled by disproportion is especially relevant to this study. Recall C. S. Lewis’s warning of two dangers concerning Satan and demons: excessive interest in them or excessive disinterest: “There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them.”46With regard to the latter, Karl Barth rightly comments, “A good deal of hampering rubbish has accumulated in this field in both ancient and more modern times.”47 Even so, angelology ought not be allowed to fall into theological neglect. Again Barth puts it well: “At a pinch and in the forbearance of God, which sustains it in spite of its defects, the Church and its proclamation may well survive without this dimension of faith [angelology], although not without hurt, and not without an underlying awareness that something is missing.”48

An aim of this particular study is to provide a balanced account of angels, Satan, and demons which does not give more weight to the subject than is due. And happily, being one of a series of studies in evangelical systematic theology helps because this work finds its place in that larger theological scheme.

1Peter Kreeft, Angels and Demons: What Do We Really Know about Them? (San Francisco: Ignatius, 1995), 3.

2Darren Oldridge, The Devil: A Very Short Introduction (Oxford: Oxford University Press, 2012), 40.

3Oldridge, Devil: A Very Short Introduction, 43–44.

4Stephen F. Noll, “Angels,” in New Dictionary of Christian Apologetics, ed. W. C. Campbell-Jack and Gavin J. McGrath (Leicester, UK, and Downers Grove, IL: InterVarsity Press, 2006), 73–74.

5The magisterial study of the move in the West from an enchanted to an unenchanted worldview is found in Charles Taylor, A Secular Age (Cambridge, MA: Belknap Press of Harvard University Press, 2007). Taylor himself is a professing Christian. (He is one of those featured in James L. Heft, ed., Believing Scholars: Ten Catholic Intellectuals [New York: Fordham University Press, 2005], 10–35). For Taylor, the social imaginary is the way a particular social group imagines its life, its beliefs, symbols, and values.

6Rudolf Bultmann, “The New Testament and Mythology: The Problem of Demythologizing the New Testament Proclamation” (1941), quoted in The New Testament and Mythology and Other Basic Writings, ed. Schubert Ogden (Philadelphia: Fortress, 1984), 4. For a counter to Bultmann’s anti-supernaturalism, see Craig S. Keener’s magisterial Miracles: The Credibility of New Testament Accounts, 2 vols. (Grand Rapids, MI: Baker, 2011).

7Scot McKnight, The Hum of Angels: Listening for the Messengers of God around Us (New York: Waterbrook, 2017), 8.

8See Richard Dawkins, The God Delusion (New York: Mariner, 2008); Christopher Hitchens, God Is Not Great: How Religion Poisons Everything (New York: Twelve, 2007); and Daniel C. Dennett, Breaking the Spell: Religion as a Natural Phenomenon (London: Penguin, 2007). For a spirited riposte, see David Bentley Hart, Atheist Delusions: The Christian Revolution and Its Fashionable Enemies (New Haven, CT, and London: Yale University Press, 2009).

9William H. Halverson. A Concise Introduction to Philosophy, 4th ed. (Boston: McGraw Hill, 1981). 9–10 (emphases original).

10For an excellent discussion of the defense of the truth of the faith, see John S. Feinberg, Can You Believe It’s True?: Christian Apologetics in a Modern and Postmodern Era (Wheaton, IL: Crossway, 2013).

11Daniel J. Treier, “Scripture and Hermeneutics,” in The Cambridge Companion to Evangelical Theology, ed. Timothy Larsen and Daniel J. Treier (Cambridge: Cambridge University Press, 2007), 36. The father of liberal theology, Friedrich Schleiermacher (The Christian Faith, ed. H. R. Macintosh and J. S. Stewart, various trans. [Edinburgh: T&T Clark, 1948], 160) argued that angelology ought not to be a dogmatic topic but a matter for private and liturgical use.

12For example, Chris Stedman, “Evangelical Atheists: Pushing for What?,” in the Huffington Post, posted 10/18/2010, http://www.huffingtonpost.com/chris-stedman/evangelical-atheists-what_b_765379.html, accessed 8/2/2013. Stedman writes, “There is, as has often been noted, something peculiarly evangelistic about what has been termed the new atheist movement. . . . It is no exaggeration to describe the movement popularized by the likes of Richard Dawkins, Daniel Dennett, Sam Harris, and Christopher Hitchens as a new and particularly zealous form of fundamentalism—an atheist fundamentalism.”

13For an excellent brief history of angelology from Philo of Alexandria to Walter Wink, see Stephen F. Noll, “Thinking about Angels,” in The Unseen World: Christian Reflections on Angels, Demons, and the Heavenly Realm, ed. Anthony N. S. Lane (Grand Rapids, MI: Paternoster/Baker, 1996), 1–27. This is a very valuable volume. A generally first-rate bibliography on angels is found in David Albert Jones, Angels: A Very Short Introduction (Oxford: Oxford University Press, 2011), 124–128. The omission of Karl Barth’s discussion is a weakness, however. In fact, Barth offers a most useful brief history himself in CD, III/3 (380–401).

14An evangelical systematic theology presupposes a closed canon of inspired Scripture and works within its parameters. Angelology more broadly conceived would take into account ancient Near Eastern comparisons and intertestamental developments including Qumran. There is much that is interesting in such studies, but they lie outside the purview of this work. For the broader canvas, see Maxwell John Davidson, “Angel,” in NIDB, ed. Katharine Doob Sakenfeld, 5 vols. (Nashville: Abingdon, 2006), 1:148–155. In terms of the delimitations of this kind of study, what Charles H. H. Scobie argues in relation to his own discipline of biblical theology applies mutatis mutandis to a systematic theology informed by a biblical theology approach like this one. Speaking of the cosmic forces of evil, Scobie states, “No doubt it [the New Testament] reflects developments that had taken place within Judaism. . . . though BT [Biblical Theology] is concerned only with the material that appears in the biblical text” (The Ways of Our God: An Approach to Biblical Theology [Grand Rapids, MI, and Cambridge: Eerdmans, 2003], 251).

15John Wesley, “Of Good Angels, Sermon 71,” www.umcmission.org/Find-Resources/John-Wesley-Sermons/Sermon-71-Of-Good-Angels, accessed 2/2/2019. I owe this reference to Lyle Dorsett, my former colleague at Beeson Divinity School.

16The search for scriptural grounding is of a piece with an evidence-based approach, which is an epistemological protocol that appeals to biblical evidence to support truth claims. As for evidence, it is best understood as information which counts toward establishing the truth or falsity of a proposition.

17Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids, MI: Baker, 2013), 410.

18In Erickson’s case, he has chosen texts well.

19J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale), 67–68.

20Abraham Joshua Heschel, The Prophets, vol. 1 (New York: Harper & Row, 1962), xi.

21For my understanding of how biblical theology and systematic theology relate as disciplines to enable the theological interpretation of Scripture, see my The God Who Became Human: A Biblical Theology of Incarnation (Downers Grove, IL: InterVarsity Press, 2013), 171–174.

22See Matthew Michael, Christian Theology and African Traditions (Eugene, OR: Wipf & Stock, 2013), 92–100. Michael usefully points out the similarities and differences between the biblical view of spirits and the traditional African one. See also the discussion of the spirit world in Emiola Nihinlola, Theology under the Mango Tree: A Handbook of African Christian Theology (Lagos, Nigeria: Fine Print, 2013), 66–71. Nihinlola posits five major themes in this order in his work on African theology: the nature of God, the nature of creation, the spirit world, the nature of human beings, and the doctrine of atonement (66–71). The need to hear majority world voices is shown by a question asked by Richard Beck in hisReviving Old Scratch: Demons and the Devil for Doubters and the Disenchanted (Minneapolis: Fortress, 2016), 15: “Why do the majority of Christians doubt the literal existence of the Devil?” By his apparent misunderstanding of what constitutes a “majority” of Christians, Beck shows his Western ethnocentricity.

23Paul. G. Hiebert, Anthropological Reflections on Missiological Issues (Grand Rapids, MI: Baker, 1994), 196. The blind spot identified by Hiebert is spectacularly illustrated by the work by Miguel A. De La Torre and Albert Hernandez, The Quest for the Historical Satan (Minneapolis: Fortress, 2011). In this work the authors end their “quest” in this way: “We have ended the quest for the historical Satan by finding him in the mirror. We have seen Satan, and much too often over the past twenty centuries he has been us Christians. The real quest that now lies before us is finding a way to exorcize this Satan and the demonic legions lodged within the heart of and mind of an exclusivist and persecuting tradition” (220–221). This is ideology parading as historiography.

24Peter G. Bolt and Donald S. West, “Christ’s Victory over the Powers and Pastoral Practice,” in Christ’s Victory over Evil: Biblical Theology and Pastoral Ministry, ed. Peter G. Bolt (Nottingham, UK: Inter-Varsity Press, 2009), 222, suggest that an implication could be drawn from Hiebert’s thesis that Western secularists need to become animists. This is quite a stretch, to put it mildly. That said, however, the work of Bolt and West is full of insight, provocative argument, and a serious engagement with the biblical testimony in the light of controversial contemporary Christian practices.

25See also Andreas J. Köstenberger, L. Scott Kellum, and Charles L. Quarles, The Cradle, the Cross, and the Crown: An Introduction to the New Testament, 2nd ed. (Nashville: B&H, 2016), Even though this work is more than a thousand pages long, its index contains no references to angels, Satan or devil, or demons.

26Colin E. Gunton, ed., The Cambridge Companion to Christian Theology (Cambridge: Cambridge University Press, 1997).

27Timothy Larsen and Daniel J. Treier, eds., The Cambridge Companion to Evangelical Theology (Cambridge: Cambridge University Press, 2007). Interestingly this volume contains no chapter on creation. Perhaps that helps explain the absence of references to angels.

28William C. Placher, ed., Essentials of Christian Theology (Louisville: Westminster John Knox, 2003).

29Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology, 2nd ed. (Grand Rapids, MI: Eerdmans, 2004).

30Alister E. McGrath, Christian Theology: An Introduction, 5th ed. (Chichester, West Sussex, UK: Basil-Wiley, 2011).

31Kevin J. Vanhoozer, The Drama of Doctrine: A Canonical Linguistic Approach to Christian Theology (Louisville: Westminster John Knox, 2005). In literary terms a drama is “[a] composition in prose or verse presenting, in pantomime and dialogue, a narrative involving conflict between a character or characters and some external or internal force (see conflict).” This definition is found in “Literary Terms and Definitions,” http://web.cn.edu/kwheeler/lit_terms_D.html, accessed 7/18/2013. In more recent work, Vanhoozer does indeed thematize the devil and demons. See his Faith Seeking Understanding (Louisville: Westminster John Knox, 2014), 87–89. This section is entitled, “Satan and His Minions.”

32Timothy C. Tennent, Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology (Grand Rapids, MI: Zondervan, 2007), 115–116.

33John Douglas Hall, The Cross in Our Context: Jesus and the Suffering World (Minneapolis: Fortress, 2003), 227.

34Barth, CD, III/3 (369–531). Stanley J. Grenz, Theology for the Community of God (Grand Rapids, MI: Eerdmans, 2000), 218, suggests, “Perhaps no theologian in the twentieth century has explored angelology in general and the concept of the demonic in particular in greater depth than has Paul Tillich.” This is puzzling, given the sustained attention Barth gave to the topic. A close reading of Tillich shows that he gave an inordinate amount of attention to the demonic in the abstract rather than to angelology per se, especially in volume 3 of his Systematic Theology: Life and the Spirit: History and the Kingdom of God (Chicago: University of Chicago Press, 1976), passim.

35Erickson, ChristianTheology, chapter 19, “God’s Special Agents: Angels”; and Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan, 1995), chapter 19, “Angels,” and chapter 20, “Satan and Demons.”

36Peter R. Schemm Jr., “The Agents of God: Angels,” in A Theology for the Church, rev. ed., ed. Daniel L. Akin (Nashville: B&H, 2014), 249. Another example is Robert P. Lightner, “Angels, Satan, and Demons: Invisible Beings That Inhabit the Spiritual World,” in Understanding Christian Theology, ed. Charles R. Swindoll and Roy B. Zuck (Nashville: Thomas Nelson, 2003), 539–640.

37C. S. Lewis, The Screwtape Letters: Letters from a Senior to a Junior Devil (London and Glasgow: Fontana, 1966), 9. Heinz-Dieter Neef observes, concerning the neglect of theological attention to angels, “The angel boom in our secularized world stands in contrast to a significantly growing absence of angels in the proclamation of the church” (“The Angels of God in the Bible,” in Comfortable Words: Essays in Honor of Paul F. M. Zahl, ed. John D. Koch Jr. and Todd H. W. Brewer [Eugene, OR: Pickwick, 2013], 72). Neef is speaking especially of the scene in Germany, and if he is right, one can see there the dangers of both excess and neglect.

38Packer, Concise Theology, 71. A strength of Packer’s work is three brief chapters on angels, Satan, and demons.

39Barth, CD, III/3 (369), describes a theology of angels in these terms: “The dogmatic sphere which we have to enter and traverse . . . is the most remarkable and difficult of all.”

40Erickson, Christian Theology, 404.

41I. Howard Marshall argues, “Alone of created beings he [meaning a human being] is capable of moral behavior; he knows the difference between right and wrong, between love and hatred” (Pocket Guide to Christian Beliefs [Leicester, UK: Inter-Varsity Press, 1990], 57, emphasis mine). This is puzzlingly reductionist, since angels are held accountable for their actions (Jude 6).

42Each of the main chapters will have a section on implications for belief and action. For the purposes of this study I understand a sound application of the findings of a chapter to be the implications drawn from the biblical text relevantly connected to a contemporary context. In this way, application avoids being an imposition on the text.

43John M. Frame, The Knowledge of God (Phillipsburg, NJ: P&R, 1987), 81. I would nuance Frame’s definition by covering more than application in a definition of theology.

44J. C. Ryle, “Evangelical Religion,” in Knots Untied (London: James Clarke, 1959), 9–22.

45Ryle, “Evangelical Religion,” emphasis original. Surprisingly, Ryle does not ground his categories in the NT. However, his categories can be illustrated from the NT. For example, spoiling the gospel through disproportion: secondary matters become primary matters. Was this one of the problems at Corinth, where the more sensational gifts of the Spirit were overemphasized and the importance of a loving use of them was lost sight of (1 Corinthians 12–13)?

46Lewis, Screwtape Letters, 9.

47Barth, CD, III/3 (xi).

48Barth, CD, III/3 (380).