The mission of the angels.
I. THE HABITUAL POST OF THE ANGELS. They are ministering spirits, literally, "liturgical spirits." The work of the priests and Levites in connection with tabernacle and temple was known as a liturgical work. Again and again in the Septuagint the work of Aaron and his subordinates is indicated by this verb, λειτουργεῖν. AS the angels are called liturgical spirits, so the priest and his subordinates might have been called liturgical men. They were the men who, on behalf of all the people, managed things pertaining to the worship of Jehovah. So in several passages the officials connected with the court of a king are known as liturgi—liturgical men. And if we would see what is meant by calling the angels liturgical spirits, we cannot do better than consider, first of all, Isaiah 6:2, Isaiah 6:3. There we read of the six-winged seraphim, who cried one to another and said, "Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory." Saying this, they were engaged in liturgical service. Then turn to Revelation 4:1-11., where we read of the four living things, each, like the seraphim, six-winged, who rest not day and night, saying, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." These four living things were also engaged in liturgical services. What priest and Levite were on earth, angels were and are in heaven. Nor angels alone. The spirits of the just made perfect are joined to seraphim, and all others of the heavenly host by whatever name they may be called, in liturgical service.
II. THE SPECIAL SERVICE OF THE ANGELS. These liturgical spirits are sent forth on errands of helpfulness to God's people on earth in their times of emergency. They are sent forth to minister to those who shall be heirs of salvation—heirs of salvation, but not yet rejoicing in a deliverance from every sort of evil. We are saved by hope; we are in process of salvation, but the process involves trials and sufferings. We are not without notable instances of what is meant by angelic service to the heirs of salvation. Jesus himself was, in a certain sense, an heir of salvation. He had to be saved from this body of death, if not from this body of sin. And concerning him we read how, at the close of the temptation, angels came and ministered to him. Then, more important still, because the service is more definitely indicated, is the opening of the prison doors to liberate the apostles (Acts 4:19), and the after-opening to deliver Peter from the hands of Herod (Acts 12:7). And though comparatively few such instances of διακονία be recorded, that is not to say that only a few happened. Nor is it to be said that angelic service has ceased. Angels may render very important and comforting services to men, although they themselves may not be seen.
III. THE EXAMPLE ANGELS THUS GIVE TO CHRISTIANS. Angels find their habitual employ in adoring God, in serving him in heavenly worship. But from worship they may at any moment be turned to work, and work most agreeable to the will and pleasure of their Master, doing something which will be felt as a help by some one who is dear to Christ. The λειτουργία fits for the διακονία, and. the διακονία, faithfully rendered, sends back with fresh zest to the λειτουργία. There is a place for both; and we, who have also to go forth to minister to the heirs of salvation, shall find our ministry all the more effectual if only it can be truly said. of us, in the best sense of the word, that we are liturgical Christians. That man whose reading of the Scriptures has in it not only quantity but quality, not only recollection of words but increasing perception of meaning, who reads that he may understand and obey—such a one is a liturgical Christian. He is constantly enriching his heart, getting nearer to God, and, as a matter of course, better able to serve men. We must always be serving God, whether in those things which have the formal look of Divine service, or in those which may look nothing more than a temporal ministry to men. We may at the same time be λειτουργοί towards God and διακονοί towards men; we can pray without ceasing, and also follow in the footsteps of him who came, not to be ministered to, but to minister.—Y.
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