Who / What is the angel of the Lord?

THE ANGEL OF THE LORD

This expression, THE ANGEL OF THE LORD [Jehovah] occurs over 100 times in the Old Testament, meaning messenger or agent. Sometimes it describes an angelic messenger, and sometimes it refers to the Lord Himself. The context easily makes it clear, which is indicated. The context of Genesis 16:7, for instance, clearly proves The Angel of the Lord is the Lord Himself. None but a Divine Person could say,

_1Already in the Old Testament we find that the Angel of Jehovah, God's representative (messenger), is Jehovah Himself._

Manoah was evidently a God-fearing man, and he wanted to prepare a meal for the Angel. But the Angel told him He would not eat of his food, yet if he wanted to offer a burnt offering he must offer it to the Lord (vv. 15-16). The Angel was the Lord Himself, but Manoah did not know this, and an offering must not be made to a mere man nor a mere angel.

Both Old and New Testaments abound with passages referring to the existence, personality and ministry of angels. They are called literally "messengers" — for this is the significance of the word both in Hebrew and Greek — and no doubt is left that they are heavenly messengers. Their estate is heavenly (see Gal. 1:8; 2 Thess. 1:7); and they are there as worshipers and servants of God (Job 1:6; Job 38:7; 1 Kings 22:19). This last passage would almost suggest the position of the cherubim: "I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left" — they are grouped about His throne, ready to do His will. Angels were particularly used in connection with errands of mercy and of judgment: to announce to Abraham the birth of Isaac, in due time (Gen. 18:2 with Heb. 13:2); for the rescue of Lot out of Sodom (Gen. 19:1); in ministry upon Jacob as he slept (Gen. 28:12). They were present in great multitudes at Sinai, and gave character to the ministration of the law (Ps. 68:17 with Acts 7:53; Heb. 2:2).

We have a higher thought in "the Angel of the Lord," spoken of frequently (Gen. 16:7-13; Gen. 22:11, 15; Ex. 3:2; Ex. 23:20; Judges 2:1, etc.), and who in a number of cases seems to be identical with the Lord Himself, who appears in this form, and at other times His representative. This is suggestive, and brings us back to the thought we have been gathering of the cherubim.

We must not overlook in our study verses 20-23. Who is this angel? He is called in chapter 33:15, "the face of Jehovah" (literal translation). The name of God is in Him; God revealed Himself in Him. His voice must be obeyed. He has power to pardon transgressions or not to pardon them. This angel is not a created being, but the same who appeared in the burning bush; the same of whom Jacob said, "The angel, the Redeemer." It is Jehovah Himself, the Son of God. The ancient synagogue paraphrased this person by using the expression "Memra," which means "the Word." They have believed and taught that "the Word" brought Israel out of Egypt ; "the Word" led them in the pillar of a cloud; "the Word" confounded the Egyptian host. And they paraphrased "the angel" by "the Word."

An angel was to go before them for guidance and safe conduct. He is often referred to in this connection. (Ex. 14:19, Ex. 33:2; Num. 20:16, etc.) The prophet Isaiah terms Him the angel of His (Jehovah's) presence. (63: g.) Who then was this angel? It is evident, both from this scripture and chapter 14, as well as from others, that divine attributes are attributed to Him. It is said for example here, "My name is in Him." So in Exodus 14, after being spoken of as an angel, He is identified with Jehovah. (24th verse with 19th.) It is the case also in Genesis 22, in connection with the sacrifice of Isaac. (vv. 15, 16.) That He is divine is therefore clear; and the inference is thus justifiable (one that has been drawn by godly students of the Word in all ages) that in this angel we have no other than the Second Person of the Trinity, God the Son, Jehovah, and that as such, in His manifold appearings, we may perceive foreshadowings of His incarnation. It is He who has ever been the leader of His people; and it is He who here takes His place at the head of the children of Israel to keep them in the way, and to bring them unto the place which God had prepared. As Isaiah speaks, "The angel of His presence saved them: in His love and His pity He redeemed them: and He bare them, and carried them all the days of old."

The statement (Phases, p. 134) that "there is a double promise of a guardian angel" can have weight only with those who do not give themselves the trouble to read the passages. In Exodus 23 the Lord says, "Behold, I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him and obey his voice; provoke him not, for he will not pardon your transgressions, for my name is in him." God goes before them by angelic power, by what He calls (ver. 23) "mine Angel." That is, an intervention of God in that way which was really Himself, only in the way of angelic power. Thus Jacob says (Gen. 48), "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads." So where God, as I AM, manifested Himself in a flame of fire in the bush, He is called "the Angel" in the bush. Where Jacob declares at Peniel (i.e., the face of God) that he had seen God face to face, and lived, Hosea says "he had power over the angel and prevailed." So in the case of Manoah it is said "the angel of Jehovah did wondrously," and Manoah says "we have seen God," and the words are received as Jehovah's, telling them such and such things. He is called all through the passage the Angel Jehovah, as many translate it. Subsequently to what is spoken of in Exodus 23 Israel made the golden calf, and the Lord would have refused to go with them, as, if present, He must consume them, and declared He would send an angel with Moses. Moses intercedes, and the Lord says His presence shall go with him. To make of this general promise and the special dealing in reference to their guilt and God's prolonged mercy a double promise, is mere trifling.

In these verses where the angel of the Lord is mentioned (vs.7,9,10) the angel is clearly the Lord Himself, for it is He who multiplies Abram's posterity. The term "angel" is used to signify a messenger, and Malachi 3:1 speaks of "the Lord whom you seek" as "the messenger of the covenant."

In these verses where the angel of the Lord is mentioned (vv. 7, 9, 10) the angel is clearly the Lord Himself, for it is He who multiplies Abram's posterity. The term “angel” is used to signify a messenger, and Malachi 3:1 speaks of “the Lord whom you seek” as “the messenger of the covenant.”

It is used for the mystic representation of the divine presence, as in Gen. 31:11-13. "The angel of God" spake unto Jacob saying, "I am the God of Bethel." "The angel of Jehovah" spake to Hagar and said, "I will multiply thy seed exceedingly that it shall not be numbered for multitude." Gen. 16:7-11. "The angel of Jehovah" spake to Abraham saying, "By myself have I sworn," etc. Gen. 22:11, 15,16. Three 'men' drew near to Abraham's tent. One said Sarah should have a son: at which Sarah laughed, and Jehovah said, "Wherefore did Sarah laugh?" Two of the three left, and were called 'angels' at the gate of Sodom, while Jehovah, the third, talked with Abraham. Gen. 18:1-33: cf. also Ex. 3:2, 6-15; Num. 22:22-35. Jacob, in blessing the sons of Joseph, said, "The Angel which redeemed me from all evil bless the lads." Gen. 48:16. It is generally believed that it was the second person in the Trinity who appeared as a man in the O.T. It is no doubt the same who is called 'the mighty angel' in Rev. 10:1-3.

The intelligent spiritual beings who are constantly referred to in scripture as God's messengers both as carrying good tidings and, as executors of God's judgements. We know little of their nature: "of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire," Heb. 1:7; and man is described as being a little inferior to the angels. Ps. 8:5 ; Heb. 2:7. There are apparently gradations in rank among them, described as principalities and powers, of which Christ as Man is now the head. Col. 2:10. Twice we meet with 'archangel:' an archangel's voice will accompany the rapture of the church, 1 Thess. 4:16; and 'Michael the archangel' contended with Satan about the body of Moses. Jude 9. He with his angels will fight with the dragon and his angels and cast them out of heaven. Rev. 12:7-8. Gabriel is the only other name of an angel revealed to us: he appeared to Daniel, to Zacharias, and to Mary: he said that he stood in the presence of God. Dan. 8:16; Dan. 9:21; Luke 1:19, 26.