Turning now to Paul, we find marked coincidences with the later Jewish view. For the connexion of the angels with nature, we have his phrase the “elements of the world” (Gal. iv. 3, cf. ver. 9), which should be interpreted as personal elemental spirits, to which the pre- Christian world was in subjection (see note on ii. 8). The connexion with the stars is probably present in the phrase “ celestial bodies” (1 Cor, xv. 40), a term which suggests that they were animated by spirits. The moral imperfection of angels is also a Pauline concep- tion. He speaks of angels, principalities and powers, which might be expected to separate us from the love of God (Rom. viii. 38), he supposes the case of an angel from heaven preaching another doctrine than what he taught (Gal. i. 8), women have to be veiled at the Christian assemblies because of the angels (1 Cor. xi. 10, a precept suggested by Gen. vi. 1-4), the principalities and powers have to be subjected to the Son (1 Cor. xv. 24), the rulers of this world, through ignorance of God's wisdom, crucified the Lord of glory (1 Cor. ii, 6-8), Christians are to judge the angels (1 Cor. vi. 2). These passages, it is true, have been otherwise explained. But the exegesis has been unnaturally forced through the initial mistake of assuming that the angelic world is sharply divided into sinless and fallen spirits. Once this is surrendered the natural interpretation becomes possible, Again we find ranks of angels recognised by Paul. In Rom. viii. 38 we have “angels and principalities and powers,” in Cor. xv. 24 we have “every principality and every authority and power,” in Thess. iv. 16 the archangel is mentioned. He also shares the belief that the Law was given by the mediation of angels (Gal. iii. 19).
When we approach the Epistle to the Colossians and its com- panion Epistle by this line of investigation we find nothing that should cause us any surprise. A worship of angels, such as was inculcated by the false teachers, was quite a natural application of the Jewish doctrine. Gfrérer says: “ According to the testimonies cited, the entire activity of God in the world is mediated through angels. This belief was not without special dangers. One could easily fall into the error that the angels should be worshipped instead of God, since they help men more than the Eternal. That at the time of the Second Temple there really were men who taught this we see from the utterance of the Apostle Paul (Col. ii. 18)” (f¥ahr- hundert des Heils, i., p. 376). A proof of the custom among the Jews is often quoted from the Preaching of Peter, in which the Jews are said to worship angels and archangels. Celsus brings a similar charge against the Jews, and numerous Talmudical prohibitions attest the prevalence of this cult. The opening section of the