Judging Angels According to 1 Corinthians 6

Understanding 1 Corinthians 6:3: Judging Angels

1 Corinthians 6:3 states, "Do you not know that we will judge angels? How much more the things of this life!" (BSB) ^[2]. This verse has sparked significant debate among scholars and theologians regarding its interpretation.

Literary Context

The verse is part of Paul's argument in 1 Corinthians 6, where he addresses the issue of Christians taking their disputes to pagan courts. Paul emphasizes the believers' future role in judging the world and angels, implying that they should be capable of resolving their own disputes ^[7].

Historical Setting

The Corinthian church was a diverse community with various backgrounds and influences. Paul's letter addresses several issues, including divisions, immorality, and lawsuits among believers. The historical context suggests that Paul is emphasizing the believers' identity and their future responsibilities ^[1].

Key Terms

The term "angels" (ἄγγελοι, angeloi) refers to spiritual beings, often associated with God's messengers or agents. The context suggests that Paul is referring to fallen or evil angels, rather than good angels ^[3].

Major Exegetical Decisions

The interpretation of 1 Corinthians 6:3 hinges on understanding what it means to "judge angels." Several views have emerged:

Some interpreters believe that believers will judge evil angels, approving their condemnation and participating in the administration of God's kingdom ^{[4, 6]}.
Others suggest that the judging of angels refers to the believers' role in approving the final sentence of the Judge on them, or in putting down hostile rule against God ^[4].
The Catholic tradition, as represented by Aquinas, distinguishes between the judgment of discussion and the judgment of retribution, arguing that angels will not be judged in the same way as humans ^[9].

Range of Interpretations

Interpretations of 1 Corinthians 6:3 vary across different traditions:

The Baptist/Reformed tradition, represented by John Gill, understands the verse as referring to the judgment of evil angels, emphasizing the authority and power given to believers ^[6].
The Presbyterian tradition, as seen in Jamieson, Fausset & Brown, suggests that believers will judge bad angels, joining in approving the final sentence of the Judge on them ^[4].
The Methodist/Wesleyan tradition, represented by Adam Clarke, interprets the judging of angels as referring to the ministers of the Gospel, who through their preaching, judge or condemn evil spirits ^[5].
The Catholic (Scholastic) tradition, as represented by Aquinas, understands Christ's judiciary power to extend to angels, with believers participating in this judgment as associates of Christ ^[10].

Function in Tradition

1 Corinthians 6:3 has played a significant role in shaping Christian theology and eschatology. The idea that believers will judge angels has been used to emphasize the authority and dignity of the saints. This concept has also been linked to the broader theme of the kingdom of God and the role of believers in its administration ^{[4, 8]}.

The verse has been referenced in various theological discussions, including the nature of angels, the extent of Christ's judiciary power, and the future role of believers. The diversity of interpretations reflects the complexity and richness of the biblical text, as well as the ongoing debates within Christian theology ^{[9, 10]}.

Sources

1 Corinthians “Don’t you know that we will judge angels? How much more, things that pertain to this life? -- 1 Corinthians 6:3”
I Corinthians “I Corinthians 6:3 (BSB) — Do you not know that we will judge angels? How much more the things of this life!”
Easton's Bible Dictionary “Easton's Bible Dictionary: Angel — A word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 6:3: judge angels--namely, bad angels. We who are now "a spectacle to angels" shall then "judge angels." The saints shall join in approving the final sentence of the Judge on them (Jde 1:6). Believers shall, as administrators of the kingdom under Jesus, put down all rule that is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with the approval of the saints, higher honors.”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 6:3: Know ye not that we shall judge angels? - Dr. Lightfoot observes that "the apostle does not say here, as he said before, the saints shall judge the angels, but We shall judge them. By angels, all confess that demons are intended; but certainly all saints, according to the latitude with which that word is understood, i.e. all who profess Christianity, shall not judge angels. Nor is this judging of angels to be understood of the last day; but the apostle speaks of the ministers of the Gospel, himself and others, who, by the preaching of the Gospel, through the p”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 6:3: Know ye not that we shall judge angels,.... Meaning not the ministers of the Gospel, and pastors of churches, called "angels", Rev 1:20 whose doctrines are examined, tried, and judged by the saints, according to the word of God; nor the good angels, who, were it possible that they could, or should publish a Gospel contrary to what has been preached by the apostle, would be contradicted, condemned, and accursed by him, see Gal 1:8 but the evil angels, the devil and his angels: and this is to be understood not of their future final judgment and condemnation at the”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 6 (introduction): INTRODUCTION TO 1 CORINTHIANS 6 The principal view of this chapter is to dissuade Christians from going to law with one another before Heathens, and also from fornication: the apostle begins with the first of these, and argues against it, from its being a daring, dangerous, and scandalous practice; and from the different characters of the persons, before whom controversies about civil things among Christians should and should not be brought; the one being saints, and so conscientious persons, and would do the right thing; the other unjust, and so ”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 6:2: 6:2-3 Someday we believers will judge the world—and even angels—as associates of the Son of Man, who is the ultimate Judge of all people (cp. Dan 7:13, 22, 27; Matt 19:28; John 5:27; Acts 17:31; Rev 3:21; 20:4). In light of this responsibility, Christians should be able to settle their disagreements over comparatively little things.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Those Who Will Judge and of Those Who Will Be Judged at the General Judgment, Art. 8: Article: Whether at the coming judgment the angels will be judged? I answer that, The judgment of discussion nowise concerns either the good or the wicked angels, since neither is any evil to be found in the good angels, nor is any good liable to judgment to be found in the wicked angels. But if we speak of the judgment of retribution, we must distinguish a twofold retribution. One corresponds to the angels' personal merits and was made to both from the”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Judiciary Prayer, Art. 6: Article: Whether Christ's judiciary power extends to the angels? I answer that, The angels are subjects of Christ's judiciary power, not only with regard to His Divine Nature, as He is the Word of God, but also with regard to His human nature. And this is evident from three considerations. First of all, from the closeness of His assumed nature to God; because, according to Heb. 2:16: "For nowhere doth He take hold of the angels, but of the seed of Abraham He taketh hold." Consequently, Christ's soul is ”

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