Angels are distinct from man. _1 Cor. 6:3_—“_we shall judge angels_”; _Heb. 1:14_—“_Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?_” They are not glorified human spirits; see _Heb. 2:16_—“_for verily not to angels doth he give help, but he giveth help to __ the seed of Abraham_”; also _12:22, 23_, where “_the innumerable hosts of angels_” are distinguished from “_the church of the firstborn_” and “_the spirits of just men made perfect_.” In _Rev. 22:9_—“_I am a fellow-servant with thee_”—“_fellow-servant_” intimates likeness to men, not in nature, but in service and subordination to God, the proper object of worship. Sunday School Times, Mch. 15, 1902:146—“Angels are spoken of as greater in power and might than man, but that could be said of many a lower animal, or even of whirlwind and fire. Angels are never spoken of as a superior order of spiritual beings. We are to ‘_judge angels_’ (_1 Cor. 6:3_), and inferiors are not to judge superiors.” Angels are an order of intelligences older than man. The Fathers made the creation of angels simultaneous with the original calling into being of the elements, perhaps basing their opinion on the apocryphal Ecclesiasticus, 18:1—“he that liveth eternally created all things together.” In _Job 38:7_, the Hebrews parallelism makes “_morning stars_”—“_sons of God,_” so that angels are spoken of as present at certain stages of God’s creative work. The mention of “_the serpent_” in _Gen. 3:1_ implies the fall of Satan before the fall of man. We may infer that the creation of angels took place before the creation of man—the lower before the higher. In _Gen. 2:1_, “_all the host of them,_” which God had created, may be intended to include angels. Man was the crowning work of creation, created after angels were created. Mason, Faith of the Gospel, 81—“Angels were perhaps created before the material heavens and earth—a spiritual substratum in which the material things were planted, a preparatory creation to receive what was to follow. In the vision of Jacob they ascend first and descend after; their natural place is in the world below.” The constant representation of angels as personal beings in Scripture cannot be explained as a personification of abstract good and evil, in accommodation to Jewish superstitions, without wresting many narrative passages from their obvious sense; implying on the part of Christ either dissimulation or ignorance as to an important point of doctrine; and surrendering belief in the inspiration of the Old Testament from which these Jewish views of angelic beings were derived.