His Ministers A Flaming Fire
Liturgical Cosmology and Angelic Priesthood
In the last article I introduced the topic of ‘Liturgical Cosmology’, which shifts our focus from the mundane (in it’s true sense, that is, from the Latin mundus ‘earthly’) concept and application of worship to the ‘celestial' reality’ that it points to and embodies.
For this article, I wanted to introduce some themes within Biblical and Second Temple literature that can help illustrate the concept of worshippers ‘joining with the angels’ when we worship on earth, and what exactly that looked like for the biblical authors themselves.
Angelic Priesthood
Before we delve into how the offices and ministers on earth participate in the heavenly, it seems a good place to start by illuminating the fact that the angels in heaven are almost always described themselves, as heavenly ministers. Most clearly we see this in the text I have used for the title of this article:
“He makes his angels the wind
His ministers a flaming fire”
(Ps. 104:4)
Here, the Hebrew word שָׁרַת ‘servant, ministers’ is quite general. It can refer to priests, and kings, but also to servants and slaves. But the LXX makes the intended meaning much more apparent. The Greek uses the word λειτουργοὺς, lit. ‘liturgist’ to describe the role of the angels in heaven, a word used explicitly for the ministry of the priests. (Ps. 102:2; Sir. 7:30-31; Isa. 61:6). This is the same word employed by the author to the Hebrews to describe the high-priesthood of Jesus (Heb. 8:1-2) Indeed, the author quotes from this very Psalm in his expose on the glory of Christ over the angels (Heb. 1:7).
This depiction of angels as priests, or ‘liturgist’, while possibly foreign to our modern understandings of angels, is however, clear in scripture if we know where to look. Even on the surface, language used to depict angels is always priestly:
The fact that angels are often depicted wearing linen garments (Ezek 9:2; 10:2; Dan 12:7; Rev 15:6) recalls the ephod and linen garments of the Levites (Ex 39:28; Lev 6:10)
That angels often have ‘golden sashes’ (Ezek 9:2; Rev 15:6), again, recalls the Levites (Ex 28:39; Lev 8:7).
Often they are depicted with liturgical items. In John’s Apocalypse, angels frequently appear with incense bowls (Rev 5:8) censers (Rev. 8:3-5) and trumpets (Rev. 8:1-2), all of which are lifted from the liturgical instruments of the Levitical priests. (Lev. 16:12-13; Num. 16:7; Num. 10:1-3; 2 Chron. 5:12-13).
All of this, however, is made even more explicit in many surviving Second Temple traditions. The most prominent portrait is that of angels as ‘cosmic ministers’ of the created world:
on the first day [God] created the heavens that are above, the earth, the waters, and all the spirits who serve before him, namely; the angels of the presence, the angels of holiness, the angels of the spirits of fire, the angels of the winds that blow, the angels of the spirits of the clouds for darkness, ice, hoar-frost, dew, snow, hail and frost, the angels of the thunder, the angels of the lightning, the angels of the spirits for cold and heat, for winter and summer, and for all the spirits of his creatures that he made in the heavens and on the earth, and in every (place).
(Jubilees 2:2)
In these traditions, these angels as called עִירִין֙ or ἐγρηγόρων ‘watchers’ which most likely stems from this portrait of the angels as those who ‘keep watch’ over the cosmos (1 En. 20:1; 66:2; 82:11). This cosmic rulership is articulated as part of the sacred layout of the cosmos.
The emphasis on the cosmos as a temple is something we have discussed at length, but within these traditions it can be seen explicitly by the angels, the cosmic priests that minister in it. This is often depicted in apocalyptic traditions, in the motif of the revelatory journey. Enoch is taken on one such journey by the angels to observe the layout of structure of the cosmos (1 En. 17-19; 20-36), which uses clear temple imagery. The closest biblical equivalent is the visionary experience of Ezekiel, who is taken on a journey by angels and witnesses the eschatological temple (Ezek. 40-48), both of which focus on the cosmic significance of the dwelling place of God. [1] Just as the angels in Ezekiel’s visions are clearly depicted as priests, so too the archangels of Enoch’s visions serve as cosmic priests. [2]
In 1 Enoch the archangels are depicted as surveying the earth “from the sanctuary of heaven” (1 En. 9:1 cf. 4Q201 :7) referring to the heavenly temple. Jude 6 uses the word ‘οἰκητήριον’ ‘dwelling place’ to describe the heavenly stations of the angels, which recalls the LXX’s use of the root ‘οἶκος’ ‘house’ to describe the temple of the Lord; (3 Kgs. 5:5; 6:3; Ps. 5:8). Indeed, we see God himself refer to the angels using language that is highly suggestive of a liturgical role in relation to the cosmic temple; “the Watchers, who left the holy eternal sanctuary” (1 En. 12:4), “…why have you forsaken the highest heaven, the eternal sanctuary” (1 En. 15:3). The language, ‘στάσις’ ‘position’ in the Greek here, proposes a connection with the Hebrew מקום, in reference to a ‘holy place’ (Gen. 12:6; Isa. 26:21) which we have discussed before in a previous article. Nickelsburg even suggests a further connection with the root מעמד ‘attendance, service’, which denotes a ‘station’ or a ‘service’ in reference to the priests (cf. 1 Chron. 23:28). [3]
Jubilees associates these angelic hierarchs with “positions of authority” (Jub. 5:6; 7:21) described elsewhere as ‘ἀρχὴν’ (Jude 6). Other Second Temple texts attest to the view that the angels served liturgical functions in the heavenly temple (Jub. 6:18; T. Levi 2:5-7; 3:5-8 cf. Zech. 3:1-10).
We read in 1 Enoch that the “holiest of the watchers” ἐγγίζω ‘draw near’ to the presence of God (1 En. 14:23), which Nickelsburg suggests “represents some form of cultic activity” (cf. Ezek. 44:13, 15-16; 45:4). Angel demonstrates how the verb “appears several times in the LXX denoting priestly service in the temple” (cf. Ex. 19:22; Lev. 21:23). [4]
Finally, the continual service of the angels ‘day and night’ calls to mind the liturgical worship of the priesthood referenced in several place (Josephus, Ant. 7.14.7; cf. Lev. 8:35; 1 Chron 9:33, 23:3; Lk. 2:37; Rev. 4:18; 7:15).
If this were not enough, we see a further example of this tradition in the Songs of the Sabbath Sacrifice (4Q400-407, 11Q17, Mas1k) extended Sabbath liturgies found among the fragments of the Dead Sea Scrolls in Qumran and in the ruins of Masada which “describe vividly how the angels minister in the heavenly temple, clad in priestly vestments, mirroring in every way the cult as it was practiced in Jerusalem.” [5]
I have included a selection below:
“Praise the God […] of gods…in his divine kingship…for he has established amongst the everlasting holiness of the Holy of Holies, to be for him the priests of the inner Temple in his royal sanctuary, ministers of the Presence in his glorious innermost Temple chamber … […]
…he has established for himself priests of the inner Temple, the most holy, the priests of the highest heights who are near to […]
They sing wonderful psalms to him according to their understanding throughout the highest heaven, and declare the surpassing glory of the King of the gods in the stations of their habitation […]
Sing praises to the mighty God, make the choicest spiritual offering; make melody in the joy of God, and rejoice among the holy ones through wonderous melodies, in everlasting joy.
…all their works…the sacrifices of the holy ones […] the smell of their offerings […] the smell of their drink offerings…
…spirits clothed in embroidery, of woven handiwork, splendidly purified dyed garments […] In the midst of what looks like glorious scarlet and colours of utterly holy spiritual light, the spirits take up their holy stand in the presence of the King, splendidly coloured spirits surrounded by the appearance of whiteness …
These spirits are the leaders of those who are wondrously clothed for service … who serve in the exalted temples of His glorious realm.”
(4Q400 1.1:2-7; 2:4-5; 11Q17 7-8:1-4; 4Q405 23.2.7-11)
The general imagery here of the heavenly beings offering praise is found in the liturgical elements of the Psalms (Pss. 66:1-3; 96:1-2; 103:19-22; 150:6) and also in the additions to Daniel (Prayer of Azariah, Dan. 3:52-68 LXX) but the clear language of angels offering sacrifices, singing psalms and generally functioning as כֹּהֵן ‘priests’ is made apparent in these extra-biblical traditions. Newsom claims that this establishes an Ancient Jewish precedent for the priestly depictions we find in St John’s Apocalypse and shared in 1 Enoch and Jubilees. [6]
It is clear from these combined traditions that angels were understood as having a sacred function within biblical cosmology and that, as Suter puts it, “this cosmic function of the angels parallels the function of the priesthood.” [7] They are ministers not just to the saints (Heb. 1:14), mediators and messengers between God and man (Gal. 3:19), but also ministers over the whole created world, who serve in the cosmic temple and help sustain the created order through their vigilant observance of the heavenly liturgy.
Heavenly Priests and the Angelic Priesthood
The role of the angels as heavenly priests is also assumed in other traditions which associate the ministry of the priests on earth with the angelic priests in heaven.
Malachi explicitly calls the priests ‘angels’:
“For the lips of the priest should guard knowledge, and they should seek instruction from his mouth, for he is the angel [מַלְאַ֥ךְ; ἄγγελος] of Yahweh of hosts.”
(Mal. 2:7)
Likewise, the Zadokite priesthood under Joshua the High-Priest, is described as being vested by the angels:
“And Joshua was clothed in filthy garments and was standing before the angel. And he answered and said to the ones standing before him, saying, “Remove the filthy garments from him.” And he said to him, “See, I have taken away your guilt from you, and will clothe you with rich garments.” And I said, “Let them put a clean headband on his head.” And they put a clean headband on his head, and they clothed him with garments. And the angel of Yahweh was standing by.”
(Zech. 3:3–5)
This same portrait of the priest being vested, and indeed, functioning as an angel is prominent in Second Temple traditions.
In Jubilees, the Levites are described as function as the angels do in heaven:
In Testament of Levi, Levi, akin to Joshua, is vested by angels:
“…and I saw seven men with white clothing, who were saying, “Arise, put on the vestments of the priesthood… From now on, you are a priest forever …the first anointed me with oil and gave me a staff, the second washed me pure with water and me by hand with bread and holy wine, and put on me a holy and glorious vestment…”
(T. Lev. 8:2-6)
“Levi’s descendants were chosen for the priesthood and as Levites to serve before the Lord as we [the angels] do for all time.”
(Jub. 30:18)
May the Lord give you and your descendants greatness and honour; may he make you and your descendants, alone out of all humanity, approach him to serve in his temple like the angels of the presence and like the holy ones.
(Jub. 31:14)
We have other traditions among the Dead Sea Scrolls that highlight this same understanding:
May the Lord bless you [from His holy habitation;] may He open for you an everlasting fount from heaven, never failing. […] May He grace you with every blessing of the heavenlies; may He teach you the knowledge of the angels!
May you abide forever as an Angel of the Presence in the holy habitation, to the glory of the God of hosts. May you serve in the temple of the kingdom of God, ordering destiny with the Angels of the Presence
(1QSb I:4-5; IV:25-26)
If the angels in heaven participate in the heavenly liturgy, and by this service, help God in sustaining and renewing creation, its beauty and goodness, then humanity on earth, originally made as the vice-regents of God (Gen. 1:26-28) and his earthly priesthood (Gen. 2:15-17) participate in this same reality. As we saw in the last article, one of the three things that upheld the universe was the liturgy offered in the temple, which mirrored that offered in the heavenly temple. (Mishnah Avoth 1:2)
This comparison was also made with regards to the High-priest, who was viewed in all his splendour and raiment as being an ‘angel’. Letter of Aristeas, a second temple work extolling the Jerusalem priesthood describes the appearance of the high-priest as leaving one,
“awestruck and dumbfounded” giving the impression that “one had come into the presence of a man who belonged to a different world.”
(Letter of Aristeas, 99.)
Likewise, Philo, in interpreting the perplexing statement of Lev. 16:17 that ‘no man shall be in the tabernacle’ when he makes atonement in the sanctuary, simply said that “he is not a man when he enters the holy place to make atonement…”. (On Dreams 2.189).
These are all, as Fletcher-Louis labels them “angelmorphic” [8] depictions of the priesthood on earth.
***
This worldview, of the angels as priests and the priests as angels, is why so often we find in the early writings of the Church, an explanation of liturgy and worship as “joining with the angels” (St. John Chrysostom, Homily on Isaiah 6, 56.97; St. Maximus the Confessor, Ecclesial Mystogogy, 24.). The Church shared this same Jewish view. The worship in heaven and the worship on earth were two sides of the same coin, and constituted the ‘fullness’ of worship. Thus also the ministers on earth served as images of those in heaven, and in a very real sense, worshipped with them, making the heavenly reality present on earth during the liturgy of the church.
This is why, even today at the commencement of the Divine Liturgy, the Entrance Prayer reads:
Master, Lord our God, Who has established the orders and hosts of angels and archangels in heaven to minister to Your glory, grant that holy angels may enter with us, that together we may celebrate and glorify Your goodness.
A further element of liturgical cosmology then, is this awareness that worship on earth is attuned to the worship in heaven, and that , in a very real sense, heavenly worship is made present and active through the Churches worship. We indeed, in our worship, are called to ‘speak with the tongues of angels’ (1 Cor. 13:1) and by extension, ‘sing with the tongues of angels’ (cf. Col. 2:18). All in all, presenting a pleasing offering of praise before the Lord, the aroma of Christ (2 Cor. 2:14-15) as the angels do in heaven sanctuary.
[1] Martha Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses, 73.
[2] Margaret Barker, Temple Themes in Christian Worship, 95.
[3] George W. E. Nickelsburg, 1 Enoch 1, 258; see also; Matthew Black, Book of 1 Enoch, 151.
[4] David Angel, Otherworldy Priesthood, 29. See also; Martha Himmelfarb, Ascent to Heaven, 20-21.
[5] Margaret Barker, The Lost Prophet, 40
[6] Carol Newsom, The Song of the Sabbath Sacrifice, 60-71
[7] Davide Suter, ‘Fallen Angel, Fallen Priest’, 123.
[8] Crispin Fletcher-Louis, All the Glory of Adam, 17.