# How shall we judge angels?



## Michael

> *1 Corinthians 6:3* Do you not know that we shall judge angels? How much more, things that pertain to this life?



Not only how shall we judge angels, but from where is Paul assuming that his readers would already know this?


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## BobVigneault

Easy! Wings or no wings.


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## VirginiaHuguenot

Matthew Poole:



> 1 Cor 6:3. That the saints shall judge angels, is here so plainly asserted, as a thing within their knowledge, that none can doubt it; but how, or when, or what angels, is not so easily determined. The best interpreters understand it of the evil angels, that is, the devils, whom the saints shall judge at the last day, agreeing with the Judge of the whole earth in the sentence which he shall then give against the evil angels, confining them to the bottomless pit, who, while this world lasteth, have a greater liberty as princes of the air, to rove abroad in the air, and to work mightily in the children of disobedience. Others understand the judging of angels here mentioned, of the spoiling of the devils of the kingdom that they exercise in the world, in the places where the gospel hath not prevailed, by lying oracles, and seducing men to idolatry, and the worshipping of devils: in which sense Christ said: Now shall the prince of this world be cast out, John 12:31. From hence the apostle argues the competency of their brethren to judge of and to determine those little matters which were in difference betwixt them, being but things concerning this life, and so of far less consequence than the judging of the world and the evil angels at the last day.



Westminster Confession:



> CHAPTER 33."”OF THE LAST JUDGMENT.
> 
> Section 33.1."”God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, [Acts 17:31] to whom all power and judgment is given of the Father. [John 5:22,27] In which day, not only the apostate angels shall be judged, [*1 Cor 6:3*; Jude 6; 2 Pet 2:4] but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil. [2 Cor 5:10; Eccles 12:14; Rom 2:16; Rom 14:10,12; Matt 12:36-37]



Fisher's Catechism:



> Q. 28.110. What is the blessed sentence that shall be pronounced upon the saints?
> 
> A. "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," Matt 25:34.
> 
> Q. 28.111. For what reason will this sentence be pronounced first?
> 
> A. Because the saints are to sit in judgment, as Christ's assessors, against wicked men and apostate angels, *1 Cor 6:3-4.*



Matthew Henry: 



> II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world (v. 2), shall judge angels? v. 3. And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Matt. xix. 28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, &c., Jude 14, 15. He will come to judgment with all his saints, 1 Thess. iii. 13. They themselves are indeed to be judged (see Matt. xxv. 31-41), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church?" (so some read, and perhaps most properly, v. 4), heathen magistrates, exouthenemenous, the things that are not, ch. i. 28. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" v. 5. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame," v. 5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.



Robert Shaw:



> There is a particular judgment which passes upon every individual immediately after death; for "it is appointed unto men once to die, but after this the judgment.""”Heb 9:27. There is also a general judgment, which shall take place after the resurrection of the dead, at the last day. The present sections"”1. Declare the certainty of a future judgment; 2. Affirm that the administration of this judgment is committed to Jesus Christ; 3. Point out the parties who shall appear before his tribunal; 4. The matters to be tried; and, 5. The sentence to be pronounced.
> 
> A. The certainty of a future judgment. We are told that Paul reasoned before Felix of judgment to come."”Acts 24:25. He proved this truth by arguments drawn from the nature and reason of things; and such arguments are not to be overlooked by us, though our faith stands upon a more sure foundation.
> 
> 1. The certainty of a future judgment appears from the dictates of conscience. Men, even when destitute of supernatural revelation, apprehend an essential difference between good and evil. When they do what is right, their conscience approves and commends their conduct; and when they do what is wrong, their conscience reproaches and condemns them. If they have committed some atrocious crime, conscience stings them with remorse; and this it does although the crime be secret, and concealed from every human eye. Whence does this arise, but from an awful foreboding of future retribution? The Apostle Paul, accordingly, shows that all mankind have a witness in themselves that there shall be a future judgment."”Rom 2:15.
> 
> 2. Reason infers a future judgment from the state of things in this world. Here we take for granted these two fundamental principles of religion"”the being of God, and his providence in the government of the world. All who acknowledge these truths must, and do, believe that God is infinitely just and righteous, infinitely wise and holy, infinitely good and merciful; and that he cannot be otherwise. From this it necessarily results that it must be well with the righteous, and ill with the wicked. But the most superficial view of the present state of things is sufficient to convince us that God does not, in this world, dispense prosperity only to the good, and adversity only to the evil: "There be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous.""”Eccles 8:14. The promiscuous dispensations of Providence have perplexed the minds of men in every age, and tried the faith of the children of God."”Ps 73:4-17; Jer 12:1-2; Hab 1:13. But reason rightly exercised would lead us to the conclusion that, upon the supposition of the being and providence of God, there must be a day coming when these things will be brought under review, and when a wide and visible difference shall be made between him that serveth God and him that serveth him not.
> 
> 3. God has given testimony to this truth in all the extraordinary judgments which he has executed since the beginning of the world. Though much wickedness remains unpunished and undiscerned in this world, yet God sometimes executes judgment upon daring offenders, to show that he judgeth in the earth, and to give warning to men of a judgment to come. In signal judgments, "the wrath of God is revealed from heaven against the ungodliness of men;" and an intimation is given of what he will further do hereafter."”2 Pet 2:5-6; 2 Pet 3:5,7.
> 
> 4. That there is a judgment to come is confirmed by the most explicit testimonies of scripture. Enoch predicted the approach of this day of universal decision as a salutary admonition to that profligate age in which he lived."”Jude 14-15. Solomon addressed this solemn warning to the voluptuous: "Know that for all these things God will bring thee into judgment.""”Eccles 11:9. Job put his friends in mind that there is a judgment; and the Psalmist frequently represents it in very solemn language."”Job 19:29; Ps 50:3-6; Ps 98:9. Our Lord, during his personal ministry, frequently foretold his coming to judgment; and the testimonies to this truth in the writings of his apostles are numerous."”Matt 25:31-46; Rom 14:10,12; 2 Cor 5:10.
> 
> 5. This truth is confirmed by the resurrection of Christ. The Apostle Paul, having affirmed that "God will judge the world in righteousness by that man whom he hath ordained," adds, "whereof he hath given assurance to all men, in that he hath raised him from the dead.""”Acts 17:31. The resurrection of Christ is a specimen and pledge of a general resurrection"”that grand preparative for the judgment. It is an incontestable proof of our Lord's divine mission, and is, therefore, an authentic attestation of all his claims. In the days of his humiliation, when he was accused and condemned before the tribunal of men, he plainly warned them of a future judgment, and declared that he himself would be the judge: "Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.""”Matt 26:64. Now, since God hath raised him from the dead, although he was condemned as a blasphemer for this very declaration, is not this an undeniable proof from heaven of the truth of what he then asserted?
> 
> B. The administration of the future judgment is committed to Jesus Christ: "He is ordained of God to be the judge of quick and dead.""”Acts 10:42. It is, indeed, frequently said, that "God shall judge the world;" and the Psalmist declares, "None else is judge but God.""”Ps 1. 6. How are these declarations to be reconciled? The words of Paul enable us to solve the difficulty. He has told us that "God will judge the world in righteousness by that man whom he hath ordained.""”Acts 17:31. It thus appears that God the Father judges the world by the Son. The supreme judiciary power is in the Godhead, and the exercise of that power is committed to Christ, as mediator"”John 5:22.
> 
> There is a peculiar fitness and propriety in this constitution:"”1. It is fit that this high office should be conferred upon Christ, as an honorary reward for his extreme abasement and ignominious sufferings. 2. Inasmuch as men are to be judged after the resurrection in an embodied state, it is fit they should have a visible judge. 3. It is also fit that Christ should be the supreme judge, as it must contribute greatly to the consolation of the saints that they shall be judged by him who is a partaker of their nature, who redeemed them to God by his blood, and who is their advocate with the Father. 4. It may be added, that hereby the condemnation of the wicked will be rendered more conspicuously just; for if a Mediator"”a Saviour"”the Friend of sinners"”condemn them, they must be worthy of condemnation indeed.
> 
> C. We are next to consider the parties who shall appear before the tribunal of Christ. The Scripture says nothing of the judgment of good angels, but it clearly teaches that the apostate angels will be judged."”Jude 4; 2 Pet 2:4. That men universally shall stand before the judgment-seat of Christ is expressly declared."”2 Cor 5:10. We are told that Christ "shall judge the quick and the dead at his appearing.""”2 Tim 4:1. This expression, "the quick and the dead," comprehends all mankind. By the dead, are to be understood all who died before the period of Christ's coming to judgment; and by the quick, such as shall then be found alive.
> 
> D. The matter to be tried. This is expressed in the most comprehensive terms: "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.""”Eccles 12:14. All the works of the souls of men will be tried, and they shall receive according to what they have done in the body, whether good or evil. Not only the actions of the life, but also the words of men shall be judged; for our Saviour has assured us that "for every idle word which men shall speak, they shall give an account in the day of judgment.""”Matt 12:36. And not only the actions and words, but also the very thoughts of men shall be brought into judgment; for we are told "God shall judge the secrets of men by Jesus Christ.""”Rom 2:16.
> 
> E. The sentence to be pronounced will be answerable to the several states in which mankind shall be found. They shall receive their doom according to their works."”Rev 20:13. It is to be remarked, that the good works of the righteous will be produced in that day, not as the grounds of their acquittal, and of their being adjudged to eternal life, but as the evidences of their gracious state, as being interested in the righteousness of Christ. But the evil deeds of the wicked will be brought forward, not only as evidences of their being strangers to Christ, but also as the grounds of their condemnation. To the glorious company on his right hand the King will say: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." [Matt 25:34] How different the sentence that will be passed on the guilty crowd on his left hand! To them he will say: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." [Matt 25:41] The sentence shall no sooner be passed than it shall be executed. While fallen angels and wicked men shall be driven from the presence of the Judge into the pit of eternal perdition, the righteous shall be conducted into heavenly mansions, and "shall go no more out." [Rev 3:12] "These shall go away into everlasting punishment; but the righteous into life eternal." [Matt 25:46] The same expression being applied to the happiness of the righteous and the punishment of the wicked, we may conclude that both will be of equal duration.


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