3.3 God, the Father

3.3 God, the Father 3.3.1.1 The invisible creation Holy Scripture provides multiple references to a purely invisible world, that is to say realms, occurrences, conditions, and beings outside the material world. It was created by God and is called the “invisible creation”. Sometimes the term “beyond” is also used to emphasise that the invisible creation is beyond human perception. Like God Himself, its mysteries elude human investiga- tion. Nevertheless it is possible, through divine revelation, for human beings to gain insights into the invisible creation. The invisible world cannot actually be described in human terms, since these are based on the human sphere of experience (that which is visible). Nevertheless, Holy Scripture uses such terms in order to make statements on the invisible world in figurative language. From the biblical account we can conclude that the invisible creation in- corporates the realm where God rules on His throne (Revelation 4 and 5), the angels (see 3.3.1.1.1), the immortal soul of man (see 3.3.4), as well as the realm of the dead (see 9). The Devil, the adversary of God and the enemy of man- kind, as well as his followers also belong to the invisible world, although they were not created as evil (see 4.1 and 4.1.2). 3.3.1.1.1 The angels The term “angel” is the translation of the Hebrew word malak or the Greek angelos. Here and there, both words are used in the respective Hebrew or Greek texts of Holy Scripture with the general meaning of “messenger, emis- sary”1, but they are mainly used in reference to heavenly messengers of God. 1 One example in Holy Scripture where humans are also described as “angels” can be found in Revelation 2 and 3. The “angels of the churches” mentioned there are to be understood as the respective rectors of the congregations. 95 3 The triune God The task of the angels is to worship God, fulfil His instructions, and thereby serve Him. In individual cases angels can, if God wills, become visible. Holy Scripture relates that angels brought messages to human beings at God’s be- hest. There is also much biblical evidence that angels commissioned by God served human beings by offering them help or protection. They are “all min- istering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1: 14). Matthew 18: 10 points out that children are assigned angels who always see the face of God. The services performed by angels for human beings are always based on the will of God. Thus it is not to the angels, but to God alone, that gratitude and worship are due: “I am Raphael, one of the seven holy angels, which pre- sent the prayers of the saints, and which go in and out before the glory of the Holy One. ... For not of any favour of mine, but by the will of our God I came; wherefore praise Him for ever” (Tobit 12: 15, 18). The formulation “multitude of the heavenly host” in Luke 2: 13 conveys the distinct impression of a great number of angels. The same idea comes across in Matthew 26: 53, where Jesus remarked that His Father could imme- diately provide Him with more than twelve legions of angels. The angels are described as those “who excel in strength” (Psalm 103: 20) and as holy and majestic beings. They can inspire shock and fear in human beings (Luke 1: 11–12, 29; 2: 9–10). Likewise, Holy Scripture tells of the cherubim who guarded access to the tree of life after mankind’s fall into sin (Genesis 3: 24), and of the seraphim whom the prophet Isaiah saw in a vision serving before the throne of God (Isaiah 6: 2–7). The biblical account allows us to conclude that there are different ranks within the angelic realm: we read of Michael, the chief prince or archangel (Daniel 10: 13; 12: 1; Jude 9), and of Gabriel and Raphael who stand in the presence of God (Luke 1: 19; Tobit 12: 15) and thus seem to occupy an ele- vated position. Holy Scripture does not provide specific information on how the angelic realm is ordered. God’s love for human beings is also demonstrated by the fact that He al- lows the angels to serve them. 96