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Chapter IV

The Intelligent Creation

"The Whole Family in Heaven and in Earth" Eph. 3:15

In the Many Mansions. - Superior Glory of the Intelligent Creation. - Man the Image of God. - God's Ultimate Purpose for Humanity. - The High Calling of God's Elect. - Terrestrial Glory and Celestial Glory. - What May we Know of the Angels? - Their Dwelling Place. - Probation of Angels. - Thrones, Dominions, Principalities in Heaven and in Earth. - The Temporary Organization Under the Son of God. -Nature of the New Social Order. - Co-workers with God. - Superiority of the Son of God to Angels. -Comparison and Relationship of Angels and Men.

We have observed that the majestic material creation with all of its manifestations of the glory of God, is but the foundation of God's eternal building, and that upon this foundation must arise a still surpassingly glorious superstructure, an intelligent creation, to inherit and to enjoy it. That such an intelligent creation is already in existence, is not only the reasonable conclusion of science, but it is also the clear teaching of the divine revelation, and the eternal purpose of God is revealed as one which includes every rank and order of that creation.

In the Many Mansions

We have considered the physical creation first because, being largely visible to us, it should be a stepping -stone to that larger faith which can apprehend the no less vast, and still more wonderful intelligent creation; and also because the vast physical creation was made for the intelligent creation - to be its everlasting abode. It is the house of many mansions which the heavenly Father has prepared for his great family.

"In my Father's house are many mansions," said our Lord Jesus, and when to this statement he added -"If it were not so, I would have told you" - the plain inference is that the reasonable and correct conclusion of men when they reflect upon the vastness and glory of God's material universe, is that he made it not in vain, but, like the earth, to be inhabited. If this natural conclusion were erroneous Jesus said he would have corrected it. When he added further, "I go to prepare a place for you ... that where I am, there ye may be also," his reference evidently was to the very exceptional future place of his overcoming church, which will be considered in another chapter.

We have seen that the mansions are eternal; that eternal life belongs to the family; that over their mighty host is an eternal Father and King; and that his dominion is an eternal dominion. Then if the eternal family are not in the eternal mansions, where are they? and to what end were these magnificent mansions prepared?

Upon this subject it will be of interest here to note some remarks of the French astronomer Flammarian in his "Wonders of the Heavens.” He says: - "If the universe remains to man only a great material mechanism moved by physical forces, if nature is nothing in his eyes but a gigantic laboratory; . . . in a word, if this admirable and magnificent science of the heavens confines the efforts of the human mind eternally to the geometry of the heavenly bodies, the science would never attain its real end, and it would stop short at the moment of reaping the fruit of its immense labors. It would remain supremely incomplete if the universe were but an assemblage of inert bodies floating in space under the action of material forces.

"The philosopher must go further. Stretching forth the hand, he must feel under the material envelope, the life which circulates in great waves. God's empire is not the empire of death; it is the empire of life. We live on a world which is no exception among the heavenly bodies, and which has not received the least privilege. It is the third of the planets which revolve around the sun, and one of the smallest amongst them: without going beyond our system, other planets are much more important. Jupiter, for instance, is 1414 times greater, and Saturn 734 times. Of the planets of our own system, there are only four the inhabitants of which can know [from observation] that the earth exists. These are Mercury, Venus, Mars and Jupiter; and even to this last one it is most of the time invisible in the solar aureole.

"Now while the earth is thus lost amidst worlds more important than itself, the other worlds are in the same conditions of habitability as those that we observe on the earth. On these planets, as on our own, the generous rays of the sun pour forth heat and light; on them, as here, years, months and days succeed each other, drawing with them the seasons which, from time to time support the conditions of existence; on them, as here, a transparent atmosphere envelopes the inhabited surface with a protecting climate, gives rise to meteoric movements and develops those ravishing beauties which celebrate sunrise and sunset. On them, as here, vaporous clouds rise from the ocean with the deep waves, and spreading themselves under the heaven, carry dew to the parched up regions. This great movement of life which circulates over the earth is not confined to

this little planet, the same causes develop elsewhere the same effects, and on many among these strange worlds, far from noticing the absence of the riches with which the earth is endowed, an abundance of wealth, of which our abode only possesses the first-fruits, is observed ....

"If, on the one hand, the other worlds have conditions of habitability quite as powerful, if not more so, as the terrestrial conditions, on the other hand, the earth, considered in itself, appears to us like an overflowing cup whence life issues on all sides .... The smallest portion of matter of suitable properties does not exist without

serving as an abode of living beings. Whilst the telescope discovers in the heavens fresh fields for creation, the microscope shows us below the range of visibility the fields of invisible life - life everywhere where there is matter to receive it. Leaves of plants are fields of microscopical flocks of which certain species, although invisible to the naked eye, are real elephants beside other beings whose extreme diminutiveness has not prevented an admirable system of organization for the carrying on of their ephemeral life. Animals themselves serve as abodes to races of parasites which, in their turn, are themselves the abodes of parasites still smaller.

"Under another aspect the infinity of life presents a correlative character in its diversity. Its force is so powerful that no element appears capable of struggling advantageously against it, and, tending to spread itself in every place, nothing can stop its action. From the high regions of the air where the winds carry the germs, to the oceanic depths where they undergo a pressure equal to several hundred atmospheres, and where the most complete night extends its sovereignty; from the burning climate of the equator and the hot sources of volcanic regions to the icy regions and the solid seas of the polar circle, life extends its empire like an immense network surrounding the whole earth.

"It is by studies founded on this double consideration, the insignificance of the earth in creation, and the abundance of life on its surface, that we are able to raise ourselves to the first real principles on which the demonstration of the universal habitation of the heavenly bodies must be fixed. For a long time man could confine himself to the study of phenomena; for a long time he must still keep to the direct and simple observation of physical appearances in order that science may acquire the precision which constitutes its value. But now this entrance of truth can be passed, and thought, outstripping matter, may rise to the idea of intellectual things. In the bosom of these distant worlds it sees universal life plunging its immense roots; and at their surface it sees this life spreading itself and intelligence establishing its throne. Founded on the astronomical basis, the old idea of the plurality of inhabited worlds has risen to the rank of a doctrine.

"The evidence of this truth has been revealed to the eyes of all those who are impartially given up to the study of nature. It does not come within the bounds of this discourse to enter fully on this philosophical aspect of creation, but I owe it to my readers to offer them the principal results to which we have arrived on this great and beautiful question of the existence of life on the surface of the heavenly bodies. The following is the first consideration, established on the astronomical character of the world and its history: If the reader will follow the philosophical march of modern astronomy he will discover that, from the moment when the movement of the earth and the volume of the sun were known, astronomers and philosophers found it strange that a body so magnificent should be solely employed to light and warm a little world arranged in company with many others under a supreme rule.

"The absurdity of such an opinion was still more striking when they found that Venus is a planet of the same dimensions as the earth, with mountains and plains, seasons and years, days and nights, similar to our own. The analogy was extended to the conclusion that these two worlds similar in their formation, were also similar in their role in the universe: if Venus is without population the earth ought to be equally so; and conversely, if the earth is peopled, Venus must be also. But afterward, when the gigantic worlds Jupiter and Saturn were observed, surrounded with their splendid retinues, they were compelled to refuse living beings to the preceding little planets if they did not equally endow these .... The earth has no preeminence to entitle it to

be the only inhabited world.

"A second consideration, founded on the varieties of living beings on the surface of the terrestrial globe, and on the eloquent spectacle of the infinity of life in it, conducts the argument into a new order of ideas: Nature [No, not inanimate nature, but God, the Author of nature] knows the secret of all things, puts into action the most feeble as well as the most powerful forces, renders all its [his] creations answerable, and constitutes beings according to the worlds and ages without the one or the other being able to place any obstacle in the way of the manifestation of its [his] power. Hence it follows that the habitability and habitation of the planets are a necessary complement to their existence, and that of all the conditions enumerated, not one can stop the manifestation of life on each of these worlds.

"But let us add another observation: let us think for an instant of our forced ignorance in this little isle of the great archipelago and of the difficulty we experience in searching into the secrets and power of nature. Let us prove that, on the one hand, we do not know all the causes which influence the manifestations of life, its

support and propagation on the surface of the earth; and that, on the other hand, we are still far from knowing all the principles of existence which propagate in other worlds .... Scarcely have we penetrated those which

regulate the daily functions of life; scarcely have we been able to study the physical properties of the media, the action of light and electricity, the effects of heat and magnetism. There exist others which go on constantly under our eyes, and which have not yet been studied, nor even discovered. How vain then to oppose to the possibility of planetary existence the superficial and narrow principles of what we call our sciences! .... What

extravagance to regard the little world where we first saw light as the only temple, or the model of nature!

"Impressed with the value of the providential design of creation, the considerations become more imperious still. That our planet was made to be lived in, is incontestable, not only because the beings which people it are here under our eyes, but again because the connection which exists between these beings and the regions in which they live brings the inevitable conclusion that the idea of habitation is immediately connected with the idea of habitability.

"Now this fact is an argument in our favor; for, unless we consider the creative power as illogical, or as inconsistent with its real manner of acting, it must be understood that the habitability of the planets imperiously demands their habitation. To what end have they received years, seasons, months and days? and why should not life come forth on the surface of these worlds which enjoy like ours the benefits of nature, and like ours the rays of the same sun? Why these snows of Mars, which melt each spring and descend to water its continents? Why these clouds of Jupiter which spread shade and freshness over its immense plains? Why this atmosphere of Venus which bathes its valleys and mountains? O splendid worlds which float afar from us in the heavens! Would it be possible that cold sterility was ever the immutable sovereign of yonder desolate regions? Would it be possible that this magnificence was given to solitary and bare worlds where the lonely rocks eternally regard each other in sullen silence? Fearful spectacle, and more incomprehensible than if death had passed over the earth in fury and, with a single stroke, had mowed down its living population, thus enveloping in one ruin all the children of life, and leaving it to roll in space like a corpse in an eternal tomb.

"Thus it is that under whatever aspect we regard creation, the doctrine of the plurality of inhabited worlds is formed, and presented as the only explanation of the final end - as the justification of the existence of material forms, as the crowning of astronomical truths. The summary conclusions which we have just quoted are established logically and without difficulty by observed facts; and when, having contemplated the universe under its different aspects, the mind is astonished at not having sooner conceived this striking truth, it feels that the demonstration of such evidence is no longer necessary, and that it ought to accept it, even with no other reasons in its favor than the condition of the terrestrial atom compared with the rest of the immense universe."

This strongly stated conclusion of science is amply supported by the testimonies of divine inspiration, which reveal an intelligent creation proportioned to the length and breadth of the material creation. Call to mind again our Lord's words - "If it were not so, I would have told you." John 14:2. See also Isa. 40:22 "He ....

stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in."

Superior Glory of the Intelligent Creation

Though the comparatively meager glimpse granted us of the glory of the physical universe is so astonishing to the human mind as almost to challenge the evidence of our senses, we find upon observation , reflection, and the testimonies of divine revelation, that the glory of the intelligent creation does by far excel it. In the material universe we see God's handiwork, wonderful in its power and achievements of unconscious obedience to divine law; while in the intelligent creation we see God's own likeness, wonderful in its princely endowment of conscious inherent power - born to live forever, to rule, and to have dominion. Great and marvelous as are the mighty works of the physical creation, one single intelligent being outweighs them all in God's scale of values, so that their existence would be in vain except they serve these. Mind is lord of matter.

If we would mark the grandest exhibitions of the lordship of mind over matter, consider first, the Creator and the material creation. If the creation is the product of his thought, how great must be that thought. Think of the mind that can so magnificently plan and execute - of its scope, variety, versatility, wisdom and power: the very immensity of it renders it incomprehensible to us. We can better conceive of it by looking at some of his intelligent creatures, made in his image.

Man the Image of God

Those with whom we are best acquainted are of our own human race. These are created in the likeness of God. Gen. 1:27. That likeness is at least a mental likeness. Behold a mind that can observe, remember, compare, calculate, reason, judge; that operates naturally according to fixed mental laws, and leads to definite conclusions; and a will, which, taking cognizance of facts, is free to act with reference to them either one way or another.

From this mental likeness to God proceed mighty works, akin to the works of God, yet on a scale that, in comparison with his, is simply infinitesimal. For a moment, dropping comparison, consider the mighty works of man. Mark the energy of his mind in observing, and discovering the works and ways of God, and the principles of law that control and govern and achieve in nature. Then see him reason, calculate, judge, and apply this knowledge; and by its aid, see the new creations of inventive genius, the mighty mechanisms, the beauties of art, the refinements of literature, the masteries of matter; and how, by force of his intellect, he rises naturally to the dominion of all things earthly. In all this he is proving himself to be in the mental likeness of his Maker.

Barring the effects of sin, in his moral nature there is a similar likeness. His conscience readily discerns right and wrong, and strongly calls upon all the other faculties of his mind to enforce its decisions. This they incline to do: Memory presents the matter to the congress of the faculties, reason argues the pros and cons, judgment renders its verdict. Then the free-will determines the course of action without let or hindrance, either in harmony with the evidence presented or without any reference thereto: or it may refuse to hear the evidence. This power of discernment and freedom of choice, either for good or for evil, constitutes man's moral likeness to God.

This moral likeness, however, is not character-likeness, but is the God-like moral constitution with which man is endowed: it is the possession of those discerning and choosing qualities which are necessary to the formation of character, and in the right use of which to develop a character like God's which will thus complete the divine likeness and will, thus prove his worthiness of everlasting life. Or vice versa, in his misuse of it and the consequent development of an evil character, will be the proof of his unworthiness of life, God being the Judge, and man thus the arbiter of his own destiny. Thus Adam and his race fell: the divine remedy is another consideration.

It is because of this image of God in man - this correspondence of the faculties and operations of the human mind to the faculties and operations of the divine mind - that God can say to man, "Come let us reason together" (Isa. 1:18), and that he can and does reveal himself to the mind and heart of man. The lower forms of life, not being in God's likeness, can know nothing of God. They can have no appreciation of his works, no revelation of him. They have no moral sense, no moral constitution; hence they have no moral character nor moral accountability. Consequently they are not valued as worth an everlasting existence. In fact individual existence within their narrow limits, beyond a limited time, could only prove a burden to them.

Man being thus constituted like God, was also endowed like God with a dominion - a dominion, not over each other, but over the earth and its forms of life lower than humanity. Gen. 1:28. The dominion over one another in the world now in various forms, as the dominion of royalty, of aristocracy, of money, of sex, etc., is the result of sin, and is no part of God's original and ultimate purpose, although for a time tolerated, and even measurably regulated, until God's appointed time for a new and better order. See Acts 17:30, 31; also 1 Sam. 8:4-7, 22. To Adam and Eve jointly was the dominion of the earth given. "God blessed them, and God said unto them, ... have dominion etc." In God's original purpose all mankind are thus seen to be kings and queens, which signifies a great world-republic, wherein there can be no taxation without representation. And as surely as this was God's original purpose for the human race so surely will it be accomplished when the curse of sin shall have been removed.

Other forms of government among men are unnatural, although they often serve a temporary purpose better even than the higher form of representative government, when the peoples have not acquired the kingly and queenly qualities of mind and heart to necessary thereto; yet men chafe under them because to a great degree they ignore the high inborn prerogatives of manhood. To this form of government knowledge, general education, righteousness, brotherhood and reverence for God are essentials to success, and the nearer the nations of the world have approached this divine ideal, the greater has been their national prosperity.

The phenomenal rise and prosperity of this American nation is doubtless due to its approach to this divine ideal. Yet it is only an approach, and perhaps when its dross is all eliminated, as it will be in the coming reconstruction period of Christ's reign on earth, there will not be left much whereof to boast. But this evidently divinely guided and protected experiment of national self-government, with its unparalleled prosperity, notwithstanding its imperfections, is a valuable suggestion of what may be looked for when that which is perfect shall have come - after the millennial reign of Christ shall have prepared our race for it. Then, beyond that millennium, will the fondest dreams of our peace-prophets be gloriously realized in a great world-republic whose constitution will be the principles of the divine law deeply engraved on all human hearts, which law all dominions shall serve and obey. Dan 7:27.

Though man is thus constituted in the image of God, yet the distance between the pattern and even the perfect image is immeasurable. "The measure thereof is longer than the earth and broader than the sea." Job 11:7-9. High as the heavens and above the earth, so are God's thoughts and ways higher than ours. Isa. 55:9.

Wherein then does the difference between the divine and human natures consist? Evidently not in the kind of their faculties, else they would not bear the relationship of pattern and likeness, but in the scope and power of their similar faculties. In the pattern the scope and power are infinite; in the likeness they are limited. And as man is a creature of the earth earthy, his limitation is his earthly environment, for which he was created and to which he is adapted; while the divine nature knows no limitations, its glory being "above the earth and heavens." Psa. 148:13.

God's Ultimate Purpose for Humanity

It should be observed here too that God's purpose in creating a race of beings to "fill the earth" - Gen 1:28 - is shown to be an ultimate purpose. Does he not say concerning the earth, that he created it not in vain, but to be inhabited. Isa. 45:18; that it abideth forever. Eccl. 1:4; that he hath given it to the children of men. Psa. 115:16? And although through sin, man lost both his dominion of the earth and his life, has not God, by the offering of his Son, redeemed his life from destruction and the earth from the curse that is now upon it for man's sake? Psa. 103:4; Rev. 22:3.

And to this end has he not promised that "times of refreshing shall come from the presence of the Lord" - "times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began"? Acts 3:19-21. And do not those prophets tell us that earth's deserts shall blossom as the rose, and its wildernesses shall be glad; that its parched ground shall become a pool and its thirsty land springs of water - Isa. 35:1-10; that its animal kingdom shall again be subject to man, the Lord of the earth? - "They shall not hurt nor destroy in all my holy mountain, saith the Lord." Isa 11:6-9; 65:25. And also that men shall build houses and inhabit them and plant vineyards and eat the fruit of them, and long enjoy the work of their hands? Isa 65:21-22.

And are we not told that the saints of the Most High shall take the kingdom and "possess the kingdom forever, even forever and ever"; that "the kingdom and dominion and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom"; and that when so established, not only this earthly dominion, but that "all dominions [throughout the whole creation] shall serve and obey him" - "the Most High"? Dan 7:18, 27. This earthly dominion cannot be the millennial kingdom in which the overcoming church shall reign with Christ; for that continues only a thousand years - Rev. 20:4; nor can it be the everlasting universal dominion of Christ and his joint-heirs, for this is a dominion under the whole heavens, and not like theirs above the earth and heavens.

Thus the kings of earth - all mankind - redeemed and fully restored, will hold their dominion subject to the supreme law of the King of all kings and Lord of all lords, somewhat as the several states of this American nation frame and enact their laws subject to the supreme law in the Constitution of the United States. Let it not be forgotten that this is the condition of things to be attained beyond he millennial reign of Christ, and that the period of Christ's reign on earth is the period of reconstruction, of restitution, which is to issue in the fullest realization of peace and prosperity beyond it.

The High Calling of God's Elect

The above divinely appointed destiny of humanity in general has been much misunderstood, largely from the fact that a higher purpose is revealed for an elect number chosen from the human race for a destiny quite apart from that of humanity in general. This we will consider in a subsequent chapter. The confounding of the divine purpose for the human race in general, and that for the church of Christ in particular, has obscured both. The redeemed human race is not going to heaven, but is to inherit the earth, while the breadth of God's purpose concerning the starry heavens is also revealed, as we shall see; and "the mystery" concerning the church of Christ is a towering feature of his eternal purpose which will be to the praise of his glory through-out all ages.

Terrestrial Glory and Celestial Glory

With this glimpse of the part of the intelligent creation of which we know most, we remember the statement of Psalm 8:5. concerning man, quoted by Paul - Heb. 2:7, margin - also Diaglott - "Thou madest him a little while inferior to the angels." But sin has put him far beneath them. We know man now only as we see him blighted, dwarfed, deformed, degraded. So imagination must supply what is lacking if we would see him in his glory. "There are celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another." 1 Cor. 15:40. The glory of the terrestrial is the glory of human perfection which the millennial reign of Christ, "the times of restitution of all things," is to restore to the human race.

Of the celestial glory there are many kinds: 'There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another in glory." 1 Cor. 15:41. The highest order of the celestial, heavenly, glory is the divine nature, which is that of the heavenly Father and of his only-begotten Son, but between these two - the divine and the human natures - there is a vast array of intelligent beings to which the scriptures apply the general term "angels." It is to these that Paul refers as celestial beings of varying degrees of glory, even as one star differeth from another in glory.

These are facts mentioned incidentally by the apostle in connection with the subject of the resurrection. We are observing them here merely as stated facts apart for the present from that subject. We have no mention of any order of intelligent beings inferior to men anywhere, but we have the contrary suggestion of Prov. 25:3. "The heaven for height and the earth for depth"; and of Isa. 66:1 - "The heaven is my throne, and the earth is my footstool."

What May We Know of the Angels?

What then may we know of the angels, to whom reference is so constantly made in the Word of God from Genesis to Revelation? There is indeed a volume of testimony concerning them, though it is more incidental than direct in its character, but none the less clear. Thus, in stating that man is for a little while lower than the angels, clearly the converse is true - that angels are now higher than men. Consequently, if men, the inferior, are created in the image of God, than which there can be none higher, then it follows that angels also must bear that image, as all Scripture testimony concerning them indicates.

In their mental and moral constitution they too are therefore like God, and like man, having the same congress of faculties, the same free-will, and like man, the same accountability to God for the right use of that will in the formation of character, thus like man to complete the divine likeness. And like God and like man, they must also be constituted to have dominion within the scope of their respective environments.

Angels therefore are intelligent beings at present higher than men, like men created in the image of God, yet of various ranks and degrees of glory. The term "angel" is not a specific, but a general term, covering the whole intelligent creation except humanity. It signifies messenger or agent, and is applied to them because they are the agents or messengers of God. "Are they not all ministering spirits?" Heb. 1:14. But this is the only sense in which the word "angel" is descriptive. This word gives us no further information with reference to them. So there may be, and are, many grades of intelligent being included in his general term, for it is applied even to the Son of God, but with the distinguishing prefix "Arch," which signifies chief or ancient, and marks him as the great Chief Messenger of Jehovah, who was before all things. It is not the great Archangel however, but the general rank and file of angels, that we are now considering. What is their environment?

Where is Their Dwelling Place?

Let the Word of God reply. Jesus speaks of them as "the angels of God in heaven." Matt.22:30. Paul mentions "an angel from heaven." Gal 1:8. The Psalmist calls to them saying, "Praise ye the Lord from the heavens: praise him in the heights. Praise ye him all his angels: praise ye him all his hosts." Psa. 148:1, 2. Nehemiah refers to them as "the host of heaven": "Thou, even thou, art Lord alone: thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are therein; and thou preservest them all; and the host of heaven worshippeth thee." Neh. 9:6. Revelation 5:11 points to "many angels round about the throne" of God in heaven. Jesus speaks of some angels who "do always behold the face of my Father which is in heaven." Matt. 18:10; and of "joy in heaven over one sinner that repenteth... Luke 15:7. And an angel appearing to Zacharias, foretelling the birth of John the Baptist, said unto him, "I am Gabriel that stands in the presence of God, and am sent to speak unto thee." Luke 1:19.

From this testimony evidently there can be no other conclusion than that the angels inhabit the heavens -the whole material universe, as we have seen: the heavens which God has made by the Son whom he created and invested with power and authority; for "without him was not any thing made that was made." John 1:3. Then as surely as these angels exist, they too were created by him. Col. 1:16. And as man was the last work of creation (Gen. 1:27; 2:1) the angels were all created before man.

It is also a significant fact, in view of the vastness of the material creation - the many mansions which they inhabit - that the angels are called the hosts of God, and that Jehovah is called "the Lord of hosts"; for if we cannot number the stars for multitude, what mind other than that which has the scope of divinity can compute the numbers of hosts of intelligent beings, assuming as we must, that they are filled as the earth is to be filled when its population is complete? Gen 1:28 - "Be fruitful and multiply and fill the earth." Bear in mind too that the earth is one of the least of the heavenly bodies. Little wonder is it that Paul speaks of the angels as "an innumerable company" - Heb 12:22 - and that the Scriptures throughout carry the same thought.

Such being the inspired testimony concerning the nature, the numbers and the habitations of the angels, it is but reasonable to inquire -

Are They Beings in Bodily Form?

The question, however, seems almost absurd in view of the fact that they inhabit a real physical heavens which, to a vast extent we can see with our eyes and trace with our telescopes; yet we are so prone to disbelief of all that does not come within the narrow range of our senses that we are constantly minimizing the value of the testimony both of logic and of inspiration. If the inhabitants of the earth are in bodily form, why not those of other worlds?

The idea of a mind floating about in space without a body is one which has no precedent in nature, and no foundation in the Word of God. All the testimony of inspiration is directly to the contrary. Paul says, "There is a natural body, and there is a spiritual body." 1 Cor. 15:44. In making this statement he is talking of the resurrection and showing that the church of Christ, which is to experience a change of nature from the human to the divine (2 Peter 1:4) - the same nature as her Lord and Head - will not be without a body, but will have a body "fashioned like unto his glorious body." vs. 48, 49; Phil. 3:21. And Christ's glorious body, we are also told, is "in the form of God," "the brightness of his glory, and the express image of his person." Phil 2:6; Heb. 1:3.

Man's body, he says, "is of the earth earthy." vs. 47. It is adapted to the earth, his home, his mansion. But the bodies of that divine, royal family, whose dominion is the universal realm of all created things, and whose dwelling place is the palace of the Universal Sovereign Lord above the earth and heavens - these must be adapted to all the varying conditions and climes of all creation, and superior to all. What can such a body be like? To our curious inquiry John replies, "It doth not yet appear what we shall be, but we know that when he [Christ] shall appear we shall be like him, for we shall see him as he is," - not as he was, in the body of his humiliation, but in the glorious divine body of his exaltation. 1 John 3:2. - Which glorious body is also the same as that before his humiliation - See John 17:5 "And now O Father, glorify me with thine own self, with the glory which I had with thee before the world was."

And to this end Paul, addressing - not the whole world, but the elect church, those who are to be jointheirs with Christ of his kingdom and glory - says, "We shall all be changed; ... for this corruptible must put on incorruption, and this mortal must put on immortality" - in the resurrection. 1 Cor. 15:51-53.

Dropping further reference here to the divine nature and the glorious divine body, which is beyond our present power of comprehension, we inquire, "If these two extremes of intelligent being - the divine and the human - exist in bodily form, and all of the intelligent creation including man are made in the image of the divine Creator, what argument have we either in logic, in the analogies of nature, or in the testimonies of inspiration that would deprive the angels, that mighty host of intelligent beings, of bodies? of bodies too which must be adapted to their environments in the several material worlds which they respectively inhabit, as man's body is adapted to the earth?

However, we are not warranted in concluding from these logical and Scriptural deductions that the angels must be in every particular like men; for Paul speaking of the glory of the intelligent creation (1 Cor. 15:39, 41) shows plainly that as one star differs from another star in glory, so also is it with the intelligent creation inhabiting those innumerable mansions: they also differ in glory, being severally adapted to their respective abodes, as man is adapted to the earth. All are glorious, but as in the material creation, there are diversities in glory, yet superimposed upon a common bond of unity in the likeness of their Maker. Thus the whole intelligent creation is constituted one family - children of one Father and brothers to each other.

Are they Spirit Beings?

If then, the angels, as we are clearly shown, are real living intelligent beings inhabiting the material worlds of this vast universe which we behold in part, how shall we understand the statement of Heb 1:7 - "Who maketh his angels spirits, and his messengers a flame of fire" - if they are tangible beings, how can they be spirits?

This inquiry is founded upon a very prevalent superstition to the effect that spirit signifies the very opposite of life and being. Its primary meaning in Hebrew, Greek and English, is "wind" - air in motion; and when intelligent being is symbolized by that mighty force, it should convey to our minds ideas of all that pertains to life and activity. Think of it: wind, air, is everywhere present with us, though invisible: our very life is the wind, the breath, whose coming and going energizes these bodies, awakens and quickens thought, and sends it aloft to the very heavens. Stop this coming and going of the wind, the air, the breath, through these lungs of ours and instantly we have death, not life.

In the account of man's creation - Gen. 2:7 - we are told that God formed his body first from the dust of the ground, but not until the breathing process was instituted, did thought, conscious being, awaken, and that beautiful and graceful form become "a living soul"; thenceforth drawing its continuous supplies from the allpervading though invisible element in which he lived and moved and had his being. And not until the beautiful mechanism became impaired, and consequently unable to appropriate and utilize the life-sustaining element, did death ensue.

Nor is there any real mystery about death; for death is simply the cessation of life, the perishing of thought, the destruction of being: - "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." "Thou turnest man to destruction." "His sons come to honor and he knoweth it not; and they are brought low, but he perceiveth it not of them." Psa. 146:4; 90:3; 103:4; Job 14:21. In harmony with these statements must be understood that of Eccl. 12:7 - "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it." That is, the spirit of life, the gift of God, must be surrendered at the command of God who has supreme authority over it. It is his to give, and his to control, and his to require again when that good gift had been misused. So the Scriptures present death as a great calamity - the penalty, "the wages of sin." And it is a most reasonable penalty - simply the taking away of life, the abused good gift of God. Rom. 6:23; Gen. 2:17; 2 Thes. 1:9.

Now this conscious life which man receives from God, and which because of sin, he must yield up to God, and which being redeemed shall be restored to him again in the resurrection, is called "the spirit of man." Zech. 12:1; 1 Cor. 2:11. So then man is surely a spirit being - i.e. an intelligent living soul. So are the angels. Heb. 1:7. And so is God in whose image they are all made. John 4:24. This term does not describe their nature, it only presents the idea of living energy, conscious life, which is common to all, and which is also predicated of the beasts which perish. Eccl. 3:19-21. Yet this term with its manifest significance and wide application in the Scriptures, is also applied in a special sense to the divine nature and things pertaining thereto. This we will consider later in its appropriate place.

Returning then to the ordinary use and symbolic sense of the term "spirit" - wind, living energy - we inquire, What power in nature so familiar to all mankind could God choose so appropriately wherewith to symbolize living intelligent being, activity, living energy, far-reaching and mighty power, swift flight? It is precisely these ideas that are conveyed by the term, whether we consider it as applied to the divine, angelic or human beings, and even to the beasts that perish.

In God it is particularized as "the Holy Spirit," which term stands for the living, intelligent, energizing, all-pervading, all powerful and holy living energy and influence of God sent forth to the utmost bounds of his creation as a life-giving, life-sustaining, life-comforting and life-blessing power. This Holy Spirit, this allpervading, energizing, powerful and blessed influence that goes out from God in multiplied ways, is that which envelopes and enfolds all creation in its mighty, living, energizing power, just as the air we breathe envelopes the earth.

What an eloquent symbol, illustrating as strongly as a symbol can, how thoroughly "in him" - i.e. in the influences that emanate from him - "we live and move and have our being" (Acts 17:27, 28) just as we do literally in the air that is all about us; and how around and about and underneath us are the everlasting arms. Deut. 33:26, 27. And just as pure air in motion purifies and sweetens all within and about us, so when the pure, Holy Spirit of God moves upon his intelligent creatures, it is to purify, to energize, and to glorify them, and make them one with him.

The teaching then, that angels have bodies and inhabit material worlds does not conflict with the Bible teaching that God is a spirit, that Christ and the angels are also spirit-beings, and that all who worship God, both angels and men, must worship him in spirit and in truth.

Probation of Angels

As free-will beings, like man created in the image of God, the angels have also been subject to trial for the formation of character. And we learn that, as a result of that trial, there are two classes of angels. One is described as - "All the holy angels" - Matt. 25:31; "the elect angels" - 1 Tim. 5:21; "the angels of God" - Heb. 1:6. And the other as - "the angels that sinned" - 2 Pet. 2:4; "the angels that kept not their first estate (the estate of purity in which, like man, they were all created) - Jude 6; "the devil and his angels." - Matt 25:41.

That the probation of angels is finished, is manifest from the fact that the divine judgment is passed upon them, and that, to some extent at least, they have entered into their reward. Sentence is always the conclusion of trial, and there is no appeal from the supreme court of the universe. In the case of humanity there was no appeal for mercy, though for special reasons, the promise of mercy accompanied the sentence. Yet for manifest reasons, hereafter to be observed, neither the fallen angels nor the upright have yet experienced the full measure of their reward. The former are reserved in chains of darkness awaiting the execution of the sentence of destruction which is already passed upon them. Rev. 20:8-10; 11:1-8. The latter are enjoying the favor of God and are all privileged to be in his service, while some of their number, as for instance, Gabriel, fill exalted offices about the throne of God, and shine as stars of peculiar luster and brilliancy. The high exaltation of such angels may be in reward for special heroism in that conflict with the powers of darkness which assailed heaven as well as earth, angels as well as men. Rev. 12:7-9; Luke 10:18; 2 Pet. 2:4. If such promises as Dan 12:3 are made to overcoming humanity, it is but reasonable to observe that God may have dealt similarly with his angels.

It should be observed too, that since the angels that sinned were cast out of heaven, the will of God is everywhere done in heaven. There is therefore now no sin anywhere in the whole universe save on this earth. And therefore our Lord Jesus has taught us to pray that God's will may be done "on earth, even as it is done in heaven." Yet that the angels have not yet entered into the fullness of their reward, is clear from the fact that the eternal purpose of God, which includes all creation, is not yet accomplished; and that to the consummation of that purpose they all look forward with intense interest. See 1 Pet. 1:12; Eph. 3:10, 11.

Thrones, Dominions, Principalities in Heaven and in Earth

We are further shown that the hosts of heaven are organized hosts; that they were not only created, but were also organized by the overruling providence of the Son of God: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities or powers; all things were created by him and for him. And he is before all things, and by him all things consist." Col. 1:16, 17.

The creation of thrones, dominions, principalities and powers signifies social organization. Then all the other worlds as well as the earth, have, from the beginning of their habitation, had their social organizations -thrones, dominions, etc. And these organizations have been created, developed and sustained by the overruling providence and power of the Son of God, acting under the direction and by the authority of his Father, who thus made him Lord of all.

Since the social organizations "in heaven and in earth" from the beginning are thus classed together as created and sustained by the Son of God, let us see if his divine power can be traced in those of the earth thus far. Peter says, "By the Word of God [the Logos, John 1:1-3, the Son of God] the heavens were of old, and the earth standing out of the water and in the water. Whereby [by the same Word] the world that then was, being overflowed with water, perished." 2 Pet. 3:5, 6. The reference is clearly to the flood in the days of Noah. What world perished there? Was it the physical earth? Certainly not; for the waters soon subsided and Noah's dove returned with a sample of its vegetation, inviting him to come forth and again establish himself upon it. But the world of wicked people and the whole social organization of that time perished, so that Noah and his family,

God's elect few, found themselves alone in the earth, and a new social order had to begin with Noah and his posterity, taking the place of the former social order - the "world that then was."

This new social order beginning with the days of Noah after the flood, and extending to the advent of Christ's kingdom on earth, Peter further designates as 'the heavens and the earth which are now," and which, "by the same Word, are kept in store reserved unto fire." 2 Pet. 3:7. Thus we are shown that the present order of things will also terminate prior to the establishment of Christ's kingdom on earth. Then he foretells of a "new heaven [new ruling powers] and a new earth [a new social organization] wherein dwelleth righteousness." vs. 13.

Of this coming new heavens and new earth John is given a glorious vision on the isle of Patmos, and shows it to be the kingdom of God which is to be established on earth, under which beneficent reign God shall wipe away all tears, for the former heaven and the former earth were passed away. Rev. 21. The passing away of the present order of things, we are told, will be by the fire of God's jealousy; or, as Daniel describes it, and as our Lord teaches, quoting Daniel, in "a time of trouble such as never was since there was a nation." Compare 2 Pet. 3;7,10, 12; Eph. 3:8; 1:18; Mal 4:1; Matt 24:21.

Thus heavens and earth are shown to be used here in a symbolic sense, the world, the earth, signifying the world of humanity, the inhabitants of the earth, while the heavens signify their governments or ruling powers. Both shall perish, and yet this same old earth is the theatre of all this change. Thus we see the whole period of human history systematically marked off in three great epochs, with a special and distinct purpose manifested in each:   ?????? Thus - The World that was 2 Pet. 3:6; The Flood - The World that now is. 2

Peter 3:7; Second Advent of Christ - The World to come. 2 Pet. 3:13 and Heb. 6:5.

Did it merely happen though? Surely not. It was no mere accident that first swept the earth with the besom of destruction, and that will sweep it once again, to make room for a new heaven and a new earth wherein dwelleth righteousness. How strongly does this testify of that divine power operative among men without which was not any thing made that was made, whether they be thrones or dominions or principalities or powers.

But hear again: The sure word or prophecy foretold that Jerusalem should be trodden down of the Gentiles for an appointed time, beginning with the overthrow of the last reigning prince of Israel and extending to the glorious advent of him whose right it is to take the kingdom. Ezek. 21:25-27. It foretold further the successive empires of Babylon, Medo Persia, Greece and Rome, which in turn would hold the dominion until that time. Dan 2:31-45. History records the exact fulfillment of this prophecy; and yet, in all this long interim, men have thought that they were acting independent of divine power; for there has been no manifestation of supernatural power in the rise and fall of empires, save in the prophecies that foretold them; and they were given, "to the intent that the living may know that the Most High ruleth in the kingdom of men and giveth it to whomsoever he will." Dan 4:17, 25, 32-35. "Whatsoever the Lord pleased, that did he in heaven and in earth." Psa. 135:6; 2:1-6, 10.

Without going further into the philosophy of history and the records of inspiration for testimony, even from this glimpse of it, it is manifest that the divine overruling power has been operating in the rise and fall, the sustaining and overthrowing of the dominions and principalities of earth, at least. Above the clash and strife of men, above the machinations of the powers of darkness, the silent potent influence of the divine Son of God has been shaping and controlling the destinies of thrones and dominions to the ultimate accomplishment of Jehovah's eternal purpose. And under that shaping controlling hand, humanity has been gradually ascending in experimental government, from despotism to freedom, and learning very important lessons from the experiments. Yet the high prerogatives of manhood have never yet been fully realized by any nation, and never can be until Christ has forever cast away from us the fetters of sin and death.

Now refer again to Col. 1:16, 17 and Psa. 135:6, and see that we are just as fully assured of this divine providence of the Son of God over the things in heaven - the thrones, dominions, principalities and powers there, as over those in the earth. Then the inhabitants of other worlds - all the heavenly mansions - have thrones, dominions, etc. - national organization; and these are all under the same guidance. And not only so, but even those angels which sinned and were cast out of heaven are similarly organized, wherever their habitation may be, for we read of principalities and powers among them. Eph. 6:12 - "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in high places" - see margin. But the same overruling power is, and ever has been, above all and overruling all.

So then, as surely as the social order on earth has been guided and directed by the overruling divine providence of the Son of God, even when men were unconscious of it, and were steeped in sin and ignorance, so surely has the social order in all the other realms of the vast universal dominion been under the same overruling power. Thus the thrones, dominions, principalities and powers were created by him, even though, under that silent invisible overruling power, both men and angels have acted of their own free-will, and thus have made manifest both individual and national character.

Both evil men and evil angels have erected their principalities and powers without reference to, and even in defiance of the God above them, but the overruling divine providence makes all things - the evil as well as the good - work together for the ultimate good which God has designed. Even while his church must "wrestle against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in high places," yet under this same providence and guidance, she can bid them all defiance, and in the conflict develop that strength of worthy character which will make her meet for her glorious inheritance.

The Temporary Organization Under the Son of God

Another very evident teaching must not be overlooked in this connection: namely, that this social organization of both earth and heaven thus far, has been necessarily of a temporary character, because in all worlds it had to be adapted to the circumstances of probation - an adaptation which permitted evil and sin among both angels and men, in order to the developing, testing and confirming of character. The principalities and powers of the past and present, both in heaven and in earth, are not therefore the ultimate social organization contemplated in the divine eternal purpose, which is to be consummated "in the dispensation of the fullness of times," when God shall have put all things under the feet of Christ. Eph. 1:10, 22. This will be fully accomplished in the end of his millennial reign on earth.

When that perfect and glorious social organization of earth and heaven shall then have come there will be no more wicked principalities and powers, and wicked spirits in high places either for angels to withstand or for the people of God on earth to wrestle against; and Jerusalem shall no more be trodden down by alien feet, but shall be "established," and shall be "a praise in the earth." Isa. 62:7. There will be no more a devil going about as a roaring lion seeking whom he may devour, or disguising himself as an angel of light, seeking whom he may deceive. Anticipating that day, the prophet Isaiah says - "The whole earth is at rest, and is quiet: they break forth into singing." Isa. 14:7. The process of establishing this new order of things - the new heavens and the new earth - will begin with the very beginning of Christ's millennial reign, when Satan is to be bound for a thousand years; but then he must be loosed for a little season in the end of that period, for the final test of human probation - Rev. 20:2, 3 - and then the evil doers shall be cut off forever. Psa. 37:9.

A New Basis of Organization

All the surviving hosts of heaven and earth will then be so firmly established in righteousness that God can then safely assure to all eternal life. And not only so, but he can also begin then to deal with his whole intelligent creation from this standpoint of perfect and established character, the factor of sin having been entirely and forever eliminated. This is just what God is going to do when, through Christ, he shall have brought in everlasting righteousness. He will then gather together under one Head, even under the Anointed One, all things: the things in the heavens and the things on the earth, under him. Eph. 1:10.

Reorganization Under the Son of God

So then, just as the thrones, dominions, principalities and powers of heaven and of earth, from the beginning, were created by the overruling divine power of the Son of God, and for him; he being their Lord, and they constituting his dominion (Col. 1:16), and were adapted to the temporary conditions of the universal probation, so also the new social organization of all creation shall be created "by him and for him."

But this new order of things will not be temporary, but eternal, being constructed upon the basis of the established righteous character: of the whole surviving creation, which will have been developed and proved in the long period of the universal probation. This new order of things, beginning at the close of Christ's millennial reign, and as the culmination of his work of all past time - of creation and of the whole period of the universal probation - is the "new heavens and the new earth [in the widest fullest sense] wherein dwelleth righteousness," spoken of by the apostles and prophets; the narrower sense being, the last of the three great divisions of human history mentioned by Peter. 2 Pet. 3:5-13. And as the Son of God was Lord of the old temporary universal order of things - that pertaining to probation - so also he shall be Lord of the new, permanent, eternal, universal order of things - the new heavens and the new earth, all being united under him and in perfect accord with Jehovah's holy law. Eph. 1:10.

Then there will not be a note of discord in all the realm of his dominion, but peace shall flow as a mighty river forth from the throne of God, through Christ, its blessed channel, to every province of the whole creation, having its perennial source in unfathomable divine love. To this blessed consummation the Son of God will have been led all the way by his Father and his God, the Sovereign Lord high over all, who conceived the grand design, brought it within the scope of possibility, created and appointed his beloved Son as his honored agent in the great work of carrying it forward to completion; and who sustained him in all the great and trying ordeals of its accomplishment; and in the very same self-sacrificing spirit, shared those trials with him; the culmination of the sympathetic suffering of his Fatherly heart being in that he gave his only-begotten Son that whosoever believeth in him should not perish, but have everlasting life.

It is manifest then that the honor of bringing in the new order of things - the new heaven and the new earth - will be due first, to Jehovah who planned it, and who step by step directed and led to its full culmination; and second, to his beloved Son who, for the joy set before him, patiently devoted himself to the accomplishment of that purpose from the beginning. And because of this long, patient, faithful obedience to all the requirements of this great work in the same loving spirit of the Father who planned and directed it, God would have his Son honored by the whole creation, even as they honor the Father. John 5:23; Heb. 1:6.

Therefore it is that, having accomplished the great works of the ages past - the mighty works of creation, and of the long period of the universal probation, and finally of human redemption and restitution, all of which culminates in the universal blessedness of the new creation - God has determined that he shall continue in his office as Lord of all creation, and bear the glory of it, even as in the past he has borne the burden of it. Zech. 6:13. "Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth [the dead when resurrected]; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" - for "It is manifest that he is excepted which did put all things under him." Phil. 2:9-11; 1 Cor. 15:27.

Thus our Lord's exaltation is seen to be from the Lordship of the old order of things of the period of the universal probation, to the Lordship and glory of the new heavens and the new earth - "the everlasting kingdom of our Lord and Savior, Jesus Christ." 2 Pet. 1:11 - not the millennial kingdom on earth, which is delivered up at the end of a thousand years. 1 Cor. 15:24.

To this exaltation reference is made in Heb. 1:10; Psa. 102:25, 26. "Thou Lord* in the beginning, hast laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." *The word "Lord" is supplied here: would be better omitted.

That it is not the physical heavens and earth that are here referred to, we are assured by the prophets; for when by them God affirms that his covenant with David to give him "a son [Christ] to reign upon his throne" is as sure as his covenant "with day and night" and "the ordinances of heaven and earth" - that if the latter can be broken, then may the former be also (Jer. 33:20, 21, 25, 26); and that the glorious reign of Christ is to be as long as the sun and moon endure; (Psa. 89:34-37; 72:5, 17) he is thus affirming that the physical heavens and earth shall continue eternally. See also Eccl. 1:4; Psa. 119:90. "The earth abideth forever." Evidently it is not this vast physical universe that shall wax old, perish, be folded up as a garment and changed, but it is that which is symbolized by these terms, viz., the ruling powers and the social order under that ruling during the period of the universal probation. It is these that wax old as the period of probation nears its end, and that must perish, be folded up, changed, for the new and permanent order that shall stand forever.

This change shall be universal - "They all shall wax old," etc. Is there then any cause for alarm in this great change of dispensation? No, for the same Lord who has guided and overruled to wise and beneficent ends both the evil and the good in all the dominions and principalities of the past, is to be Lord of the future dominions also: "They shall perish, but Thou remainest." And all things in heaven and in earth are to be united under him - the Anointed of Jehovah: "Jesus Christ, the same yesterday, today and forever." Eph. 1:10; Heb. 13:8.

Nature of the New Social Order

What then will be the nature of that new social order? From the standpoint of God's throne, it will be a vast universal empire, as indeed it always has been. Its legislative power then, as always, will be in Jehovah, the Supreme Sovereign Lord of all. The executive and judicial powers will be in his anointed Son. Then, under the guidance and direction of this divine power, high over all creation, all the provinces of that vast dominion will be permitted to exercise the fullest prerogatives of their glorious perfect being.

We have seen what that will signify in man's case: that the dominion of the earth originally given to man (Gen. 1:28) is to be restored to him again (Acts 3:19-21); that this dominion is not to be a dominion of some men over fellow-human beings, but of all men over the earth and all of its lower orders of being - a social organization wherein a perfect humanity, redeemed and fully restored to the divine favor and likeness, and so fitted for self-government, shall enact laws, not for selfish individual or class interests, but for the general good of the whole brotherhood of humanity, being subject only to "that wisdom which is from above, which is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." Jas. 3:17. And in all this work the Son of God on the throne of the universal dominion at the Father's right hand will be their able "Counselor" whose unerring wisdom will be freely given to all creation, which will look to him and diligently seek his counsel. Thus the Prince of Peace will bring in everlasting righteousness. Isa. 9:6, 7.

So it will be in this earthly province of the heavens, for the restored earth will then be admitted into the federation of the heavens. And will God do less for his angels who inhabit other isles of the great archipelago of creation? Surely not: nor could he do more. This is the glorious consummation contemplated in the eternal purpose. To this end the entire social structure and policy of the whole creation from the beginning has been guided and shaped by the great Chief Executive enthroned in the heavens.

Co-Workers With God

And not only so, but every willing and obedient subject of that vast dominion, whether angelic or human, will have had a share in that work. However humble therefore the individual work may now appear in itself, it is magnificently honorable to be workers together with God and with Christ. 2 Cor. 5:20; 6:1.

Thus, for instance, when God said to humanity, "Be fruitful and multiply and fill the earth," he was saying, Do this in preparation for the blessed time to come when a perfect human society shall glorify the earth with its presence. And when he said, Train up a child in the way he should go; let the beginning of his education be the reverence of the Lord; bring him up in the nurture and admonition of the Lord till he be established in righteous character: that work has been further co-operation. And when the angels were all made ministering spirits in multiplied ways under the direction of Him that sat upon the throne, they were and are cooperating with God and with Christ. How such a view of God's eternal purpose and of the privileged share of all of his intelligent creation in working it out, dignifies every duty of this present life when done with an eye single to the glory of God. Even the homely tasks in rearing a family, our workshops, citizen and social duties, however insignificant in appearance, are glorified in this divine light.

Superiority of the Son of God to Angels

While all intelligent creatures are thus constituted in the likeness of God, and are made to live forever in the eternal mansions which he prepared for them, we have seen that the one created intelligence above all others is the only-begotten Son of God. In the preceding chapter we have noted the exceeding and eternal weight of glory which the Father hath bestowed upon him. We have observed his relationship to the Father as that of an obedient Son, gratefully recognizing the Father's supreme and rightful authority, and wisely and loyally cooperating in every measure of that infinite wisdom. Now, having viewed the Son in his relationship to the Father, Paul calls us to view him in comparison with the angels, in order that we may observe his vast superiority to all other created beings.

He says - Heb. 1. - "God ... hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, on account of whom also he constituted the ages; who, being the brightness of his glory and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high, being made so much superior to the angels, as he hath, by inheritance, obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

"And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness and hated iniquity; therefore God, even thy God, anointed thee with the oil of gladness above thy fellows. And thou in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands: they shall perish, but thou remainest; and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand until I make thine enemies thy footstool? Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?"

Every item of this comparison is so full of deep significance that we cannot afford lightly to pass over it. Notice, this superiority to angels and heirship of all things, says Paul (vs. 4, 5) is due first to his inheritance as a Son - the only-begotten Son of the Most High God. On this account alone all things were his from the beginning, but when by long and patient faithfulness and heroic self-sacrifice, even unto death, he proved his perfect oneness with his Father and his God in all his plans and purposes, he became the heir of all things by virtue, not only of inheritance, but also of abundant merit. (vs. 3, 4). Wherefore he is highly exalted to the eternal dominion as the worthy heir who first inherited, then willingly and obediently gave up in the interest of humanity, and then again won the crown. From the beginning the Son of God grew into this office by virtue of his relationship to and appointment by the Father and of his co-operation with the Father's plans. As the creation grew his office expanded to its utmost bounds. But that term of office came to an end when, having left that glory, he took our human nature and then gave his life a ransom for humanity, so that if he is to be reinstated in office he must needs be formally presented by Jehovah to his creation. And he was, for says Paul, "When he bringeth again the first-begotten into the world [at his resurrection] he saith, and let all the angels of God worship him." Heb. 1:6, margin.

In harmony with this was the vision of Daniel of "One like a Son of man" who "came with the clouds of heaven [with hosts of angels] and came to the Ancient of days [Jehovah], and they [those angels symbolized by the clouds] brought him near before him. And there was given him dominion and glory and a kingdom that all peoples, nations and languages should serve him. His dominion is an everlasting dominion which shall not pass away, and his kingdom that which shall not be destroyed" - Dan 7:13, 14 - the everlasting universal dominion in which he was reinstated after his resurrection. Compare Matt 28:18; John 17:5.

Now link this prophetic vision with what his disciples saw of his departure from earth. Luke 24:50, 51; Acts 1:9-11. "And he led them out as far as to Bethany, and he lifted up his hands and blessed them. And it came to pass while he blessed them he was parted from them and carried up into heaven," "While they beheld, he was taken up, and a cloud [evidently the same clouds of angels seen in Daniel's vision] received him out of their sight." Then two of the angels tarried with the disciples to comfort and encourage them - "And while they looked steadfastly toward heaven as he went up, behold two men [two angels - Compare Luke 24:4; John 20:12] stood by them in white apparel which said," etc., vs. 10, 11.

Thus aided by the prophetic vision, we behold our risen Lord bidding farewell to his disciples at Bethany on the slopes of Olivet, then ascending from their midst and escorted by angel bands to the throne of the Majesty in the heavens. Now while none of the angels are begotten sons of God, are they not all thus highly honored in being the ministers of God and of his dear Son? Was it not an honor to be of that heavenly escort that conducted our Lord in triumph to the throne of Jehovah? or to perform the humblest service of such a King?

But behold the Son of God - "the brightness of his glory and the express image of his person," seated "on the right hand of the Majesty on high, being made so much superior to the angels as he hath by inheritance a more excellent name than they," "Unto the Son he saith, Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of thy kingdom." Thus the Father addresses him as a God, as one of the divine nature, the God nature. So also John declares, saying, "He was in the beginning with the God, and he was a God." See John 1:1. Emphatic Diaglott. He was a God by inheritance, being the begotten Son of the God, Jehovah.

Thus the relationship of Christ and the angels, like that existing between Christ and man, is, and always has been, that of Lord and subject; and therefore God has said to them, as to us, Let all the angels of God worship him, and honor the Son even as they honor the Father.

Nor do the angels of God covet the honor and glory of the Son. They recognize the right of Jehovah to do what he will with his own, and the honor of serving him in any capacity, and are grateful. It was the opposite spirit of ingratitude, pride and unholy ambition which was manifested by the angels which sinned and which worked their ruin.

"Like Unto the Angels"

Incidentally our Lord has given us another item of valued information. Some cynical Sadducees seeking to cast reproach upon the doctrine of the resurrection, were inquiring of Jesus how the social complications of this life could be straightened out in the life beyond the grave: Whose wife should she be who had had seven husbands here? Jesus replied, "Ye do err, not knowing the scriptures nor the power of God; for in the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven." Matt 22:29, 30. Thus we learn that among the angels there is no marrying and consequent increase of their respective races, and that neither will there be among men in the life to come. The work of filling the earth belongs to this probationary period only.

Comparison and Relationship of Angels and Men

We have found angels like men in several very noteworthy respects. We have found them to be living intelligent beings, like men made in the image of God; like men inhabiting material worlds; like men organized for social life; like men once on probation for eternal life; like men organized for the probationary period; like men to be reorganized for eternal life, and at the same time; and all children of the one "family of God in heaven and in earth." We worship the same God and Father of all, and together honor his only-begotten Son, even as we honor the Father also; we are under the same divine law; we have the same promise of eternal life, on the same conditions of loyalty and obedience to God; we constitute one great brotherhood of nations under the Lordship of God's anointed Son; and together as co-workers with God, we labor in a common cause, viz., to bring forth that new and perfect order of things contemplated in God's eternal purpose.

The angels are therefore our elder brethren, humanity being the youngest race in the family of God. And truly they manifest a brotherly interest in us. When our race was born in Eden "the morning stars [all the earlier worlds] sang together, and all the sons of God shouted for joy" Job 38:7. And if "there is joy in heaven," ... "joy in the presence of he angels of God over one sinner that repenteth" (Luke 15:7, 10), there was great grief when sin entered, and necessarily, death by sin. When our Redeemer came their jubilant voices were the first to proclaim - "Glory to God in the highest, and on earth peace, good will toward men." "Fear not," they said, "for behold we bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David, a Savior which is Christ the Lord." Luke 2:9-14. At his resurrection they re-enkindle the waning hope of his disconsolate disciples, saying, "Why seek ye the living among the dead? he is not here, but is risen." Luke 24:5. And when he ascended up on high escorted by adoring hosts, two of them tarried to say, "This same Jesus shall come again." Acts 1:11. Then from the throne of his glory, Jesus sent his angel to show unto his servants in prophetic symbols, things which must shortly come to pass. Rev. 1:1 - the new heavens and the new earth, the new Jerusalem, the city which hath foundations, whose builder and maker is God; which is lightened by the glory of God, and the Lamb is the light thereof, where there shall be no more curse, but the throne of God and of the Lamb shall be in it.

This fraternal affection manifested by the angels toward humanity should receive from us its meed of reciprocation. Love should beget love, and kindness gratitude. But - "Let no man beguile you of your reward in a voluntary humility and worshipping of angels." Col. 2:18. The good angels, with noble humility, refuse human homage. See Rev. 22:8, 9; 19:10 - "And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things," says John. "Then saith he unto me, See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

The evil angels, on the contrary, court human homage, as also do evil men, and do beguile many unstable souls, who, led by curiosity to seek unto familiar spirits that peep and mutter, ignore the command of God, which says, "Regard not them that have familiar spirits, neither seek after wizards to be defiled by them. " Lev. 19:31; 20:6.

Thus the angels of God meet us on fraternal terms, under the same Father's law of liberty and obligation, and in his service under the Lordship of his Anointed Son. While thus there are all these points of similarity between angels and men, there are also manifest points of dissimilarity. There are records concerning them which baffle human understanding. They come and go, as God's messengers, like the wind, and no human sense can discover whence or whither. Luke 2:9; 13:15. Acts 1:10. With perfect ease they cause Peter's fetters to fall off and the barred and bolted prison doors to open before him. Acts 5:19-23. In some way they are in close touch with the affairs of men, for they know it when even one sinner repents, no matter how obscure he may be among men; and they are close students of the great plan of human redemption; and in some way, though unseen, they minister continually to those who shall be the heirs of salvation. Heb. 1:14.

They differ then from humanity widely in some respects, and also from each other, as one star differs from another star in glory; yet they are all our brethren with a common Father's likeness, and with a common fellowship of love and service and worship. Therefore, "let earth and heaven agree, angels and men be joined" in their hallelujahs of praise "to Him that sitteth upon the throne, and to the Lamb forever and ever."