Angels as Bearers of Divine Words

Nevertheless, the promise of the teaching word happens in this way: it will prescribe; for often, through closeness, those teaching know the burdens of those being discipled and do not ignore their intelligence. But that the state of the stomach is unclear is learned from the Gospel, saying of the Savior: 'Woe to those with full bellies and to those nursing at that time' (Luke 10:23). For such conditions are unstable when a trial stands near. Because of this, the word says that such ones desire to be weaned: 'You who have been weaned from milk, who have been turned away from the breast, expect hope upon hope in tribulation upon tribulation'; for as a remainder, standing in stability, they receive tribulation upon tribulation.

But they are incomplete regarding what Paul says: 'I gave you milk, not food; for you were not able, and even now you are not able' (1 Cor 3:2). It is therefore foretold to her that she will bear a son, saying, 'You will call his name Ishmael' (Gen 16:12). This one will be a rustic man. In many ways, one who is not such is separated from the diligent, the wise, and the civilized. We say, therefore, as toward a citizen, and toward an expert, and toward an unlearned person, and toward a recently learned person, and toward a rustic.

Since, therefore, the offspring of virtue is lawful citizenship, he who is not according to citizenship, against the city of the living God, the heavenly, living the heavenly city, is a rustic, lacking that state, dwelling in a field and not yet in a city. And it is good even to say not only rustic but also a man; for participation in the Word of God does not happen to one just beginning, but after making progress—for regarding those, He said, toward whom the Word of God became—and thus he will be a citizen of the heavenly city; for concerning such things, these things are said by the wise Paul to the Hebrews: 'Zion, mountains and city of the living God, the heavenly Jerusalem, being inscribed in it' (Heb 12:22). The Savior says, therefore: 'Do not rejoice that the demons are subject to you, but that your names are inscribed in the heavens' (Luke 10:20). And it is not necessary anywhere to reason thus, that names are inscribed in the heavens by gathering them together, but names according to virtue; these things have the heavens in eternal memory.

Scripture. And these indeed are written in the heavens, but those conversely positioned, thinking of earthly things, called their names upon their own earths, fittingly of Jeremiah concerning them saying: 'Having been set down upon the earth they shall be written' (Jer 32:50). His hand is upon all and the hands of all are upon him, and according to the face of all his brothers he will dwell. And Hagar called the name of the Lord who was speaking to her: 'You are the God who sees me,' because he said: 'For indeed I have seen one who sees me' (Gen 16:13). Because of this she called the well 'The Well of him whom I saw between Kadesh and Beerlahai' (Gen 16:14).

In what was previously read, he was an angel of God speaking to her, but now he is named Lord and God; and he who does not distinguish himself from the matters says that the angel does not convey his own words but the words of God like the prophets; for in a certain way even the angels, when they minister the divine... and foretell the things to come, do the work of prophets... and the name of the angel is one of activity and not of essence, just as the name of the prophet is by designation... the angel spoke the things of God... he named him through the one dwelling, just as Isaiah, prophesying, at times indeed from his own person as one having the spiritual thing in himself speaking, and at times as one bearing the face of God, not beforehand saying 'the Lord says' as when he says: 'I made earth and man upon it' (Isa 45:7), but from the Lord he announces... 'Hear, O heaven, and be attentive, O earth, for the Lord has spoken' (Isa 40:9). We say this not as all the words are being borne through him, but as a participation is being granted and authority, and because of the indwelling of God, they are called gods, those who partake.

Indeed, it was also said of Moses that an angel was speaking: 'And the angel of the Lord called him and said: I am the God of Abraham and the God of Isaac and the God of Jacob' (Ex 3:2-6). These are words regarding the ministering of angels, but they are also regarding the power of God. And this is the first explanation...