Being. We find a similar view regarding the nature of the stars expressed in the Apocalypse,2 and it constantly appears in the Talmud and Targums.3 An angel of the sun and moon is described in the Ascensio Isaiæ.*

We are able to obtain a full and minute conception of the belief regarding angels and demons and their influence over cosmical phenomena, as well as of other superstitions current amongst the Jews at the time of Jesus,5 from the Talmud, Targums, and other Rabbinical sources. We cannot, however, do more, here, than merely glance at these voluminous materials. The angels are perfectly pure spirits, without sin, and not visible to mortal eyes. When they come down to earth on any mission, they are clad in light and veiled in air. If, however, they remain longer than seven days on earth, they become so clogged with the earthly matter in which they have been immersed that they cannot again ascend to the upper heavens.6 Their multitude is innumerable, and new angels are every day created, who in succession praise

De Monarchia, i. § 1. 2 Rev. i. 20, iii. 1, iv. 5, ix. 1, &c. 3 Targum Hieros. Deut. ii. 25, Gen. i. 16; Tract. Beracoth, 32, 1; Chollin, 60, 2; Schefuoth, 9, 1. Pirke Elieser, vi., cf. Eisenmenger, Entdecktes Judenthum, 1700, i. p. 811 f.; ii. p. 384 f. Gfrörer, Das Jahrh. d. Heils, i. p. 362 f., p. 394 ff.

4 c. iv. 18. This work referred to by Origen (Ep. ad Africanum), Epiphanius (Hær. xl. 2, lxvii. 3), Jerome (in Esaia, lxiv. 4), and others (cf. Fabricius, Cod. Vet. Test., i. p. 1086 ff.), as 'Avaßatikóv 'Hoatov, is dated variously from the middle of the 1st to the beginning of the 3rd century. The work, long lost, was discovered and published by Lawrence, in 1819.

5

Lightfoot, Hora Heb. et. Talm., Works, xi., Dedication; Schoettgen, Hora Hebr. et Talm. Præfatio; Gfrörer, Das Jahrh. d. Heils, i. p. 5 ff. ; Bretschneider, Hist. Dogm. Ausl. des N. T., 1806, p. 110 ff., 141 ff.

6

Sohar, Genesis, p. 124, p. 266; Pirke Elieser, xlvi.; Eisenmenger, Entd. Jud. ii. p. 387 f.; Gfrörer, Das Jahrh. d. Heils, i. p. 356.

7 Hieros. Targ. Exod., xii. 12, xxxiii, 23; Deut. xxxiv. 5, &c., &c.

God and make way for others. The expression, "host of heaven," is a common one in the Old Testament, and the idea was developed into a heavenly army. The first Gospel represents Jesus as speaking of "more than twelve legions of angels." 2

Every angel has one par

4

ticular duty to perform, and no more; thus of the three angels who appeared to Abraham, one was sent to announce that Sarah should have a son, the second to rescue Lot, and the third to destroy Sodom and Gomorrah.3 The angels serve God in the administration of the universe, and to special angels are assigned the different parts of nature. "There is not a thing in the world, not even a little herb, over which there is not an angel set, and everything happens according to the command of these appointed angels." It will be remembered that the agency of angels is frequently introduced in the Old Testament, and still more so in the Septuagint version, by alterations of the text. One notable case of such agency may be referred to, where the pestilence which is sent to punish David for numbering the people is said to be caused by an angel, whom David even sees. The Lord is represented as repenting of the evil, when the angel was stretching forth his hand against Jerusalem, and bidding him stay his hand after the angel had destroyed seventy thousand men by the pestilence. This theory of disease has prevailed until comparatively recent times. The names of many of the superintending angels are given, as, for instance: Jehuel

Chagigah Bab., p. 14, 1, 2; Eisenmenger, ib. ii. p. 371 ff.

2 Matt. xxvi. 53.

3 Hieros. Targ. Genes. xvii. 2; Gfrörer, ib. i. p. 363 f.

* Jalkut Chadasch, p. 147, 3; Eisenmenger, ib. ii. p. 376 ff.; Gfrörer, ib. i. p. 369.

5 2 Sam. xxiv. 15 f.

is set over fire, Michael over water, Jechiel over wild beasts, and Anpiel over birds. Over cattle Hariel is appointed, and Samniel over created things moving in the waters, and over the face of the earth; Messannahel over reptiles, Deliel over fish. Ruchiel is set over the winds, Gabriel over thunder and also over fire, and over the ripening of fruit, Nuriel over hail, Makturiel over rocks, Alpiel over fruit-bearing trees, Saroel over those which do not bear fruit, and Sandalfon over the human race; and under each of these there are subordinate angels. It was believed that there were two angels of Death, one for those who died out of the land of Israel, who was an evil angel, called Samaël (and at other times Satan, Asmodeus, &c.), and the other, who presided over the dead of the land of Israel, the holy angel Gabriel ; and under these there was a host of evil spirits and angels. The Jews were unanimous in asserting that angels superintend the various operations of nature, although there is some difference in the names assigned to these angels. The Sohar on Numbers states that 'Michael, Gabriel, Nuriel, Raphael are set over the four elements, water, fire, air, earth." We shall presently see how general this belief regarding angels was amongst the Fathers, but it is also expressed in the New Testament. In the Apocalypse there appears an angel

2

3

'Berith Minucha, p. 37, 1; cf. Tract. Pesachim, p. 118, 1, 2; Sanhedrin, 95, 2; Eisenmenger, ib. ii. p. 378 ff.; Gfrörer, ib. i. p. 369. The Targum upon 1 Kings, xix. 11, 12, reads: "A host of the angels of the wind, a host of the angels of commotion, a host of the angels of fire; and after the host of the angels of fire, the voice of the silent singers." Lightfoot, Horæ Heb. et Talm. Works, xii. p. 35.

2 Bava Mezia, 36, 1; Succah, 53, 1; Bava Bathra, 16, 1; Eisenmenger, ib. i. p. 821 f., p. 854 ff.; Lightfoot, ib. xii. p. 428, p. 507 f.; Schoettgen, Horæ Heb. et Talm., p. 935.

3

Gfrörer, ib. i. p. 369.

4

* p. 417; Gfrörer, ib. i. p. 370.

who has power over fire,' and in another place four angels have power to hurt the earth and the sea.2 The angels were likewise the instructors of men, and communicated knowledge to the Patriarchs. The angel

Gabriel taught Joseph the seventy languages of the earth.3 It appears, however, that there was one language-the Syriac-which the angels do not understand, and for this reason men were not permitted to pray for things needful, in that tongue. Angels are appointed as princes over the seventy nations of the world; but the Jews consider the angels set over Gentile nations merely demons.5 The Septuagint translation of Deuteronomy xxxii. 8 introduces the statement into the Old Testament. Instead of the Most High, when he divided to the nations their inheritance, setting the bounds of the people "according to the number of the children of Israel," the passage becomes, "according to the number of the angels of God” (κατὰ ἀριθμὸν ἀγγέλων θεοῦ). The number of the nations was fixed at seventy, the number of the souls who went down into Egypt. The Jerusalem Targum on Genesis xi. 7, 8, reads as follows: "God spake to the seventy angels which stand before him: Come, let us go down and confound their language that they may not understand each other. And the Word of the Lord appeared there (at Babel), with the seventy angels, according to the seventy nations, and

1

c. xiv. 18.

2

C. vii. 2, cf. ix. 11, xix. 17.

3 Tract. Sotah, 33, 1; Gfrörer, ib. i. p. 366 ff; Eisenmenger, ib. ii. p. 365, p. 374 f.

Beracoth, c. 2; Bab. Schabbath, 12, 2; Sotah, 33, 1; Lightfoot, ib. xi. p. 22; Eisenmenger, ib. i. p. 675 f.; ii. p. 392 f.

5

Eisenmenger, ib. i. p. 805 ff., p. 816 ff.

• Gen. xlvi. 27, Exod. i. 5, Deut. x. 22. Seventy disciples were therefore chosen to preach the Gospel, Luke x. 1 f. Of course we need not here speak of the import of this number.

1

each had the language of the people which was allotted to him, and the record of the writing in his hand, and scattered the nations from thence over the whole earth, in seventy languages, so that the one did not understand what the other said." Michael was the angel of the people of Israel, and he is always set in the highest place amongst the angels, and often called the High Priest of Heaven.3 It was believed that the angels of the nations fought in heaven when their allotted peoples made war on earth. We see an allusion to this in the Book of Daniel, and in the Apocalypse there is "war in heaven; Michael and his angels fought against the dragon; and the dragon fought, and his angels."5 The Jews of the time of Jesus not only held that there were angels set over the nations, but also that each individual had a guardian angel. This belief appears in several places in the New Testament. For instance, Jesus is represented as saying of the children: "For I say unto you that their angels do always behold the face of my Father which is in heaven."7 Again, in the Acts of the Apostles, when Peter is delivered from prison by an angel, and comes to the house of his friend, they will not believe the maid who had opened the gate and seen him, but say: "It is his angel " It is his angel” (ὁ ἄγγελος αὐτοῦ ἐστιν).

The passage in the Epistle to the Hebrews will likewise be remembered, where it is said of the angels: "Are they not all ministering spirits sent forth for ministry on

1 Cf. Pirke Elieser, xxiv.; Gfrörer, ib. i. p. 370 f.; Eisenmenger, ib. i. p. 810. 2 Cf. Daniel, x. 21.

3 Bab. Menachoth, 110, 1; Beracoth, 4, 2; Sohar, Genes., fol. 17, col. 66; Thosaphtah Chollin, ii. 6; Jalkut Rubeni, 80, 1, 92, 4; Sevachim, 62, 1; Gfrörer, ib. i. p. 371 f.; Schoettgen, ib. p. 1219 ff.