1. Introduction

This work was based on the works Creation: From Anthropomorphic Theology to Theomorphic Anthropology (B5) and the papers The Elect as Elohim (No. 1) and also The God We Worship (No. 2). The paper helps explain the Statement of Beliefs of the Christian Faith (A1) on which it is also based. The purpose of the paper is to explain the place of the Great Angel of the Old Testament (OT) who appeared to the Patriarchs and who gave the Law to Moses.

An error entered the Church in the last decades of the twentieth century that had serious implications for the theology of the Churches of God and which was used to undermine their doctrinal position of history in major elements of the churches. This error, which was in fact very serious, was to emerge in the branch of the Church that became known as the Worldwide Church of God (WCG).

There was a series of teachings about the nature of God and Christ that made various claims about each. Among these teachings were the following points:

· Yes, Jesus is also "Jehovah," ... today it is commonly assumed to be Yahveh, or Yahweh. The meaning, in English, is "THE ETERNAL," or "THE EVER-LIVING," or the "SELF-EXISTENT." It is commonly supposed that Yahveh, or as commonly called, "Jehovah," or, as in the Authorized Version, "The LORD," of the Old Testament was God the Father of Jesus Christ. This is a flagrant error! Yahveh was the God of Israel, the only One of the Godhead known to ancient Israel. (Herbert Armstrong, Is Jesus God? Reprint Article, Ambassador College, 1955.)

· Jesus came to reveal the existence and character of the Father. The Father's existence was not generally known to mankind until the Word appeared in flesh. (Paul Kroll, Who Was Jesus? Worldwide Church of God, 1988, p. 18.)

· The Personage called the Word was the one who ultimately - more than 1900 years ago - was born Jesus Christ. The name "Word," is translated from the original Greek text, and means, literally, just what is translated into English - "Spokesman." But He was not the Son of God "in the beginning." Yet the Scriptures reveal that He has always existed, and always will - “from eternity to eternity." He was "without father, without mother, without descent, having neither beginning of days nor end of life ..." (Heb. 7:3) (Herbert Armstrong, The Incredible Human Potential, Worldwide Church of God, 1988, p. 36.)

· From eternity the Father and the WORD who became Jesus Christ had co-existed. They had created angels ... Were there, prior to this, more than just the TWO - God and the Word in the GOD FAMILY? God reveals no more. Was the "Word" the Son of God, and was God his Father at that time? They are nowhere referred to as that. To have been the Son of God at that prehistoric time, God would of necessity have existed prior to the Son's birth. The Son, had that been the case, would have come into existence at the time of such birth. But the "Logos" - the Word - had, like God, eternally self-existed. (Herbert Armstrong, The Incredible Human Potential, Worldwide Church of God, 1988, p. 65.)

So, there were several concepts taught. These were that there were two God Beings which had always existed; that these were named "God" and "the Word" later becoming known as the "Father" and the "Son" after Christ had appeared on earth (see the discussion in Appendix 1 for evidence that the Fatherhood of God and Sonship of Christ were known prior to Christ’s coming in flesh); that Christ was the God of ancient Israel, being known as YHVH; that no one really even knew the other God Being, God the Father (as he was “later” called), existed until Christ appeared on earth and revealed his existence; that Christ was Melchisedek, and thus lived on earth at the time of Abraham, but was without father, mother, descent, and so forth (see the discussion in Appendix 2 and also the paper Melchisedek (No. 128) for proof that Christ was not Melchisedek).

Of course, the Bible teaches that there is only one God. Now, to say that Jesus Christ or the Logos was one God Being and that God the Father was a second God Being meant that there were 1+1=2 God Beings or 2 Gods – not One God. To explain this seeming contradiction it was said that Elohim was a uni-plural noun and that God and the Word were one Elohim or that they were "one God" in the sense that the word God in this context meant God Family. Further, the term God was explained to have several meanings: it could refer to either member of the "one God Family" as a distinct personage, or it could refer to all the members of the "God Family" as a composite structure, or it could refer to God the Father when speaking of "God and the Word".

These things were more or less accepted by most who came into the WCG. They were, after all, presented with a variety of supporting Scriptures and, allegedly, readily taught by the ministry. However, the doctrines of the nature of God were as a rule avoided. There were, as well, a number of conflicting teachings which were inexplicable in light of the previous claims. The long Bible Correspondence Course of the WCG – right up until the last issue under Joseph W. Tkach Snr., after the death of Herbert Armstrong – also stated that the term for God was Eloah in the singular and the plural term elohim was derived from that singular form. This is a true statement. Also, the Church never prayed to anyone but the Father, as God, in the name of the Son Jesus Christ, and thus no conflict in worship was introduced. The doctrine of the nature of God was not commonly taught.

1.1 Difficulties with these teachings

However, these explanations also raised many questions. For a start, the explanation of how 2 God Beings = 1 God was logically reliant on the extension of the status of the term ‘God’. It was quite obvious from a number of passages in the New Testament (NT) that when the "one God" of the Bible was spoken about, it was in reference to God the Father:

When Jesus had spoken these words, he lifted up his eyes to heaven and said, "Father, the hour has come; glorify thy Son that the Son may glorify thee, since thou hast given him power over all flesh, to give eternal life to all whom thou hast given him. And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent." (Jn. 17:1-3, RSV)

Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. (1Cor. 8:6, RSV)

[There is] one God and Father of us all, who is above all and through all and in all. (Eph. 4:6, RSV)

For there is one God, and there is one mediator between God and men, the man Christ Jesus, (1Tim. 2:5, RSV).

The explanation of how Christ came to reveal the Father and that the Father's existence was more or less unknown until Christ was manifested in the flesh was also totally false. The explanation contradicts numerous passages in the New Testament where it was taken for granted that God the Father was the God of the Old Testament, the God of Israel, and that He sent his servant, Jesus, to us. For example:

Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know - this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. (Acts 2:22-24, RSV)

The God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had decided to release him. (Acts 3:13, RSV)

Now, consider: If God the Father was unknown to Israel prior to Christ coming as a man then these statements wouldn't make sense because they appeal to the God of Israel as the one who validated Christ's ministry. One would instead expect Peter to have said something like, "Jesus was the God of our Fathers come in flesh and he revealed to us that there exists another higher God in heaven who is the Most High God over all."

In fact, if you think about it, the entire New Testament is built on the understanding that God the Father was the God of Israel and Jesus came as his Messiah and Servant as was prophesied. If it was really correct that God the Father was unknown prior to Christ's coming that would have been a stunning revelation to the Jews and early Christians. One would expect to find this point explained over and over again in the New Testament. However, that is not what we find. Rather, God the Father's existence is taken for granted.

It was the identity and role of Jesus Christ which caused such turmoil among the Jews and which needed to be explained. Jesus was the Son of God – the Son of the God of the Old Testament (Lk. 1:30-35). He was the Chosen of God (Lk. 9:35; 23:35) – the Servant of God (Mat. 12:18). God who in former times spoke through His prophets, in these last days spoke through His Son (Heb. 1:1-2). Without a doubt God the Father was known about in the Old Testament.

Certainly Jesus said that:

And the Father himself, who sent me, has testified of me. You have neither heard his voice at any time, nor seen his form (Jn. 5:37 NKJV)

But this is not the equivalent of saying that no one knew about the existence of the Father in the Old Testament. It simply means that no one, at any time, had ever heard His voice or seen His form. How this could be the case will be explained below.

Another problem that is quite plain in the OT is that the term YHVH was not used exclusively for Christ in the OT. Yes, there are passages in which YHVH is used referring to the one who became Christ as we will see. But there are many, many other passages where YHVH is used in such a way that it could obviously only be referring to God the Father. For example:

The LORD [YHVH] your God [Elohim] will raise up for you a prophet like me from among you, from your brethren - him you shall heed (Deut. 18:15, RSV).

[Note: There are a number of terms in Hebrew translated as God in our English Bibles. The most significant of these are:

1) Eloah - this is in the singular and is used of one true God; in Arabic it is Allah and is used in Islam for the one true God;

2) Elohim - this is a plural form of Eloah and is used of all beings in the spirit realm, including the one true God, Eloah, and good and bad angels;

3) Elohi - a singular form of Elohim and used of a specific Elohim, most notably the Mal'ak which represented Eloah to Israel;

4) El - A singular word for God, and used of both Eloah and his Mal'ak in different contexts.

See discussion in Section 12 for more details.]

Here Moses declares that YHVH will raise up a prophet for Israel to obey. That prophet was Christ, as Acts 7:37 makes clear. Now Christ didn't raise himself up – the passages we read from Acts 2 and 3 make it clear that God raised up Christ. So clearly YHVH is used in reference to God the Father, and this was something proclaimed by Moses to all of Israel.

The kings of the earth set themselves, and the rulers take counsel together, against the LORD [YHVH] and his anointed, saying, ... (Ps. 2:2, RSV)

I will tell of the decree of the LORD [YHVH]: He said to me, "You are my son, today I have begotten you." (Ps. 2:7, RSV)

Here we read of YHVH and His Anointed. In verse 7, we read of YHVH and His begotten Son. Obviously YHVH in this Psalm must be referring to God the Father. A similar explanation must fit Psalm 110:1 where we read:

A Psalm of David. The LORD [YHVH] says to my lord [Adoni]: "Sit at my right hand, till I make your enemies your footstool." (RSV)

In the many "Servant" prophecies of Christ in Isaiah (beginning with chapter 42 and onwards), YHVH sends His Servant. For example:

The Lord GOD [Adonai YHVH] has opened my ear, and I was not rebellious, I turned not backward. I gave my back to the smiters, and my cheeks to those who pulled out the beard; I hid not my face from shame and spitting. (Isa. 50:5-6, RSV)

Who has believed what we have heard? And to whom has the arm of the LORD [YHVH] been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or comeliness that we should look at him, and no beauty that we should desire him. He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God [Elohim], and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD [YHVH] has laid on him the iniquity of us all. (Isa. 53:1-6, RSV)

The Spirit of the Lord GOD [Adonai YHVH] is upon me, because the LORD [YHVH] has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; (Isa. 61:1, RSV).

Clearly, in the preceding passages, YHVH must refer to God the Father. One last passage to note is Zechariah 13:7 where we read:

"Awake, O sword, against my shepherd, against the man who stands next to me," says the LORD of hosts [YHVH Sabaoth] "Strike the shepherd, that the sheep may be scattered; I will turn my hand against the little ones." (RSV)

This is the "strike the shepherd, and the sheep will be scattered" prophecy to which Christ referred and which he applied to himself as the Good Shepherd (Mat. 26:31). Yet this prophecy is spoken by YHVH of Hosts about His shepherd, the man who is YHVH's "fellow" (KJV). Once again YHVH must be God the Father and not Christ.

The WCG taught these and other errors. Those who questioned the errors of the Church were made to feel that any incoherence in the explanation was the fault of the individual and questions were suppressed if they arose. This behaviour led to a very serious theological crisis not only in WCG but also in other churches, as the errors were used to insert the Trinitarian structure in Binitarian disguise and then attack the theology of the Church. This insertion of error and subsequent Trinitarian theology was to happen in the WCG and then the Church of God (Seventh Day) in its branches as it had been used in the Seventh Day Baptist Church from the USA and also in the Seventh Day Adventist Churches with them. In short, this theological incoherence and failure to understand the nature of God was to be the theological downfall of the Churches of God at the end of the twentieth century.

The Churches of God in the first and second century were Unitarian, as our records show beyond doubt. They taught that Christ was the Great Being who gave the Law to Moses at Sinai and was with Israel in the Wilderness. This was proclaimed by Justin Martyr in his First Apology ca. 154 CE ((LXIII, ANF, I, 184) who said he was the Angel of God and the Son of God and as a God. It was again proclaimed in the great Unitarian defense by Irenaeus ca. 195 (Against Heresies), where he stated that originally God had nothing coeval with Himself. Christ and all other beings came into existence subsequently (see the paper Early Theology of the Godhead (No. 127)). However, all theologians of the Church of every persuasion never doubted for one minute that Christ was pre-existent as the being of the OT who was both Angel and Elohim and they proclaimed that it was the destiny of the elect to become elohim, as Christ was elohim as a son of God in power from his resurrection from the dead (Rom. 1:4) (cf. the paper The Elect as Elohim (No. 1)).

1.2 Foundational Principles for Understanding

In order to understand what the Bible teaches us about God and how and through whom he chooses to interact with us, we have to fix several foundational points in mind.

Firstly, there is only one true God. There is only one personage who, by virtue of what He intrinsically is, can rightfully be called the one true God. Jesus identified this personage as his Father and said that eternal life is dependent on understanding this and being able to distinguish between this Being and Jesus Christ whom He sent (Jn. 17:3). He alone has intrinsic immortality (1Tim. 6:16). He alone is intrinsically holy (Rev. 15:4).

[Note: In the term God, the Father (or God the Father), the words the Father are grammatically in apposition with God. An apposition is the placing of a word or expression beside another so that the second explains and has the same grammatical construction as the first. It is akin to saying Mary, my cousin, came to visit. The term the Father is another way of saying God. That is, God is the Father, and the Father is God. It is not as though God the Father is a single descriptive title for a "hypostasis of God". Rather, the Father is the one God, and the one God is the Father.]

A second foundational point is to understand that no man at any time has ever seen or heard the voice of the one true God:

Who alone has immortality and dwells in unapproachable light, whom no man has ever seen or can see. To him be honor and eternal dominion. Amen. (lTim. 6:16, RSV)

No one has ever seen God; the only Son [original Greek reads onlyborn God], who is in the bosom of the Father, he has made him known. (Jn. 1:18, RSV)

No man has ever seen God; if we love one another, God abides in us and his love is perfected in us. (1Jn. 4:12, RSV)

And the Father himself, who sent me, has testified of me. You have neither heard his voice at any time, nor seen his form. (Jn. 5:37 NKJV)

Not that any one has seen the Father except him who is from God; he has seen the Father. (Jn. 6:46, RSV)

See the paper The Pre-Existence of Jesus Christ (No. 243) for an examination of this matter also.

Instead of dealing with humanity in the first person, God interacted with humans through one or more mediators or messengers. And this brings us to the third foundational point we need to bear in mind. God revealed himself to peoples of Semitic background and culture, not Greek background and culture. In the West we tend to think in terms of Greek ideas and concepts. The Semitic peoples had a totally different way of looking at things. Unless we learn to appreciate their way of thinking we will become terribly confused when we read the Bible. The concepts of Trinitarianism and Binitarianism have arisen, in part, because of a failure on the part of the Greek and Western mindset to understand the Hebrew mindset and, hence, the language of the Bible.

1.3 Definition of the term Angel

This last point is especially true when we come to look at the concepts of names and titles applied to messengers in Hebrew culture. The Hebrew term for messenger in the OT is the noun mal'ak. This term appears 213 times altogether in the OT. It is derived from an unused root meaning to dispatch as a deputy. It is this word mal'ak which is translated as angel in our English Bibles. Because of our backgrounds, whenever we read the word angel in the Bible, a set of preconceived ideas comes to mind. The word angel is a "loaded word" if you like, whereas all it really means is messenger.

In the Greek New Testament, a similar arrangement holds. The word for messenger in the Greek is aggelos {ang’-el-os} from which, in fact, we get the English word angel. But once again all it means is messenger. (Aggelos is derived from angello meaning to deliver a message. It is used of both humans and angels. In Rev. 21:17, after the Millennium, the terms man and angel become synonymous.)

In the OT, mal'ak denoted those sent over a great distance by an individual – for example Genesis 32:3 where Jacob sent messengers to Esau. (Note that in Gen, 32:1-2 the mal’ak of God (Elohim) meets Jacob. Thus, in verses 1-2 mal'ak is used to refer to supernatural messengers sent by God and in verse 3 used to refer to human messengers sent by Jacob.)

One or more mal'ak could also be sent by a community (Num. 21:21) in order to communicate a message. As a representative of a king, the mal’ak might have performed the function of a diplomat (cf. 1Kgs. 20:1-2). The mal'ak or messenger occupied an important place in Semitic culture. Honour to the messenger signified honour to the sender, and the opposite was also true (cf. Jn. 5:23).

God sent various types of messengers. Firstly, there were prophetic human messengers (2Chr. 36:15-16). Secondly, there were also supernatural messengers of God sent with a particular message or function (Gen.19:1; Ps. 91:11). In the case of these latter messengers the term mal’ak is usually translated angel for the benefit of the English reader so that he or she might understand that a supernatural messenger from heaven was intended in the original Hebrew. However, the point we are making is that angel simply means messenger and we should try and avoid "loading" the word angel with unnecessary preconceived ideas.

Now, of all the mal'ak sent by God, by far the most significant and relevant to this paper is the one who was designated by the phrases Mal'ak YHVH, or "the Angel of the LORD" in our English Bibles, and Mal'ak Elohim, that is, "the Angel of God." (This is often more correctly translated as “the Angel of the Gods" but this issue is not dealt with in this paper.) These phrases are always used in the singular. They refer to the special Angel (or Messenger) who bore the Presence of God. Because he carried the authority of God and represented God, he was frequently called YHVH. This is another concept acceptable to the Semitic mind but generally foreign to our way of thinking. A Hebrew thinker was able to call a messenger representing God by the name God while also recognising that the messenger was only a messenger, and not God in first person.

For example, Israel called their human judges elohim because they represented The Elohim or The God (i.e. God the Father), but that didn't mean that the judges were actually God in person:

If the thief be not found, then the master of the house shall be brought unto the judges [elohim], to see whether he has put his hand unto his neighbours goods. (Ex. 22:8, KJV)

Thou shalt not revile the gods [elohim], nor curse the ruler of thy people. (Ex. 22:28, KJV)

The gods mentioned here are the judges of Israel. When a person appeared before a judge in a Hebrew court they literally addressed the judge as God because the judge represented God and carried His authority. (It is not uncommon in our courts to refer to the judge as Your Worship. Quite possibly the practice is related to the early Semitic equivalent.) And so it was that the Mal'ak of YHVH carried the name of YHVH and was actually referred to as YHVH because he carried the authority of YHVH. (There is also the related issue that YHVH means He who causes to be in the third person and is used by those subordinate to YHVH of Hosts since He literally causes them to be (i.e. to exist). See the footnotes to the New Oxford Annotated Bible RSV, p. 70.) Further, the Mal'ak of YHVH was also called Elohim because he represented the one true God who was the Elohim of heaven.

Note: Some might object to this delegation of the names of God on the grounds of Isaiah 44:5 and elsewhere. However, these passages are dealing with the one true God being unique and without equal. The concept of lesser beings carrying the authority and, hence, the name of God is clearly supported in the NT in Revelation 3:12.

As will become clear, the Bible indicates the Angel or Mal'ak of YHVH to be Christ manifesting himself in visible form.

As we will see this aspect is also reflected in the text in Psalm 45:6-7 and Hebrews 1:8-9 which is examined below.

Angels as Elohim

The term angel is also used to translate the word for Elohim as God where it is used in the OT Hebrew. In Psalm 8, for example, when the Septuagint was translated from the Hebrew into Greek the word elohim – referring clearly to the sons of God and Messiah – was rendered as ‘aggelos or messengers in the Greek text by the LXX and that usage was transferred into the NT text in the Book of Hebrews.

The text should read: For thou hast (for a time) made him a little lower than the Elohim (Gods) and hast crowned him with glory and honour.

That is the meaning in Hebrew and that is the intention of the Book of Hebrews in chapters 1 and 2 in dealing with the concept. It is rendered in the English as Angels purely because of Trinitarian theology. The Hebrews understood that the elohim were the sons of God. The messengers of God were the Sons of God and rendered as messengers in the Greek translations for theological purposes of monotheism.

This problem is examined in the paper Psalm 8 (No. 14)).

The pre-existence of Christ was taken for granted and is proclaimed in the theology of the early Church repeatedly. It is explained in the paper The Pre-Existence of Jesus Christ (No. 243)).

Let us now examine this being in the OT who was the Angel of God

2. Hagar and the Angel

2.1 You-Are-the-God-Who-Sees

The Angel of YHVH is first mentioned in the story of the maidservant Hagar fleeing from her mistress Sarai, in Genesis 16. As Hagar wanders in the wilderness, the Angel meets her. Significantly, the Angel promises that he will bless and multiply her descendants. Hence the Angel is given power and authority by God to extend blessings to humanity. At the conclusion of this encounter, the Angel is called "the YHVH who spoke to her" – (the Interlinear Bible translates this as "And she called the name of Jehovah, the One speaking to her, You, a God of vision!" The phrase the One speaking to her indicates that there are multiple beings which carry the title YHVH. It was that particular YHVH who spoke to her, who saw her wandering in the wilderness and went to her aid) – and she calls him, "You-Are-the-God-Who-Sees" (v. 13). Yet the Angel also refers to YHVH in the third person. Thus, in this example we begin to see how the Angel of YHVH carries the title YHVH but also speaks on the behalf of his YHVH whom he represents.

The Angel of the LORD found her by a spring of water in the wilderness, the spring on the way to Shur. And he said, "Hagar, maid of Sarai, where have you come from and where are you going?" She said, "I am fleeing from my mistress Sarai." The Angel of the LORD said to her, "Return to your mistress, and submit to her." The Angel of the LORD also said to her, "I will so greatly multiply your descendants that they cannot be numbered for multitude." And the Angel of the LORD said to her, "Behold, you are with child, and shall bear a son; you shall call his name Ishmael; because the LORD has given heed to your affliction. He shall be a wild ass of a man, his hand against every man and every man's hand against him; and he shall dwell over against all his kinsmen." So she called the name of the LORD [YHVH] who spoke to her, "Thou art a God [El] of seeing"; for she said, "Have I really seen God [Lit. have I really looked on the One seeing me] and remained alive after seeing him?" (Gen. 16:7-13, RSV)

Significantly, Christ identifies himself as the One who searches the hearts and sees the intents of the mind in the New Testament. In Revelation 2:18,25 we read:

And to the angel of the church in Thyatira write: "The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze". (RSV)

And I will strike her children dead. And all the churches shall know that I am he who searches mind and heart, and I will give to each of you as your works deserve. (RSV)

2.2 The Angel of God

When Hagar flees the second time, the Angel speaks to her again, and repeats his promise to make her son a great nation. Here we read for the first time the Angel's second title, the Angel of God. It is significant that the terms God [Elohim] and Angel of God [Elohim] are used interchangeably just as YHVH and Angel of YHVH are used interchangeably. God [Elohim] hears and the Angel speaks. The Angel says he will bless Ishmael, but he also says he is speaking on behalf of God [Elohim]. This points out that there is a hierarchy in the Elohim. The Angel carries the title Elohim and speaks on behalf of the Elohim he represents.

And God [Elohim] heard the voice of the lad; and the Angel of God [Elohim] called to Hagar from heaven, and said to her, "What troubles you, Hagar? Fear not; for God [Elohim] has heard the voice of the lad where he is. Arise, lift up the lad, and hold him fast with your hand; for I will make him a great nation. “Then God opened her eyes, and she saw a well of water; and she went, and filled the skin with water, and gave the lad a drink, And God was with the lad, and he grew up; he lived in the wilderness, and became an expert with the bow. (Gen. 21:17-20, RSV)

3. Abraham and the Angel

3.1 YHVH as a distributed title

In the example of Hagar and the Angel we saw that the Angel of YHVH was called YHVH because he carried the authority of YHVH and spoke on His behalf. This concept of YHVH being a distributed title (i.e. a title applying to many beings, not just YHVH of Hosts who is the one true God) appears in numerous places. (For a discussion of titles in the NT, see Appendix 3). For example, YHVH directly appeared to Abraham.

Then the LORD [YHVH] appeared to Abram, and said, "To your descendants I will give this land." So he built there an altar to the LORD, who had appeared to him. (Gen. 12:7, RSV)

When Abram was ninety-nine years old the LORD [YHVH] appeared to Abram, and said to him, "I am God Almighty [El Shadday]; walk before me, and be blameless. And I will make my covenant between me and you, and will multiply you exceedingly." Then Abram fell on his face; and God [Elohim] said to him, ... (Gen. 17:1-3, RSV).

This YHVH could not be the one true God for no man has ever seen God or heard His voice (cf. NT passages referred to previously). Yet he speaks as God Almighty. The Hebrew term for Almighty is Shadday and means Most Powerful. There can be only one Being who is the Most Powerful and that is God, the Father, who is greater than all, including Christ:

You heard me say to you, "I go away, and I will come to you." If you loved me, you would have rejoiced, because I go to the Father; for the Father is greater than I. (Jn. 14:28, RSV)

But I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God. (1Cor. 11:3, RSV)

In the NT the term Almighty is reserved exclusively for God the Father. The Lord God Almighty is our Father, and Jesus Christ is our brother:

And I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty. (2Cor. 6:18, RSV)

For he who sanctifies [Christ] and those who are sanctified have all one origin. That is why he is not ashamed to call them brethren, saying, "I will proclaim thy name [The Father's name] to my brethren, in the midst of the congregation I will praise thee." (Heb. 2:11-12, RSV)

In Revelation the Lord God Almighty, God the Father, is distinguished from his Christ; He is the object of a song of praise of the Lamb; Christ treads out the winepress of His wrath (i.e. executes judgment for his Father); and both the Almighty and the Lamb form the Temple in the New Heavens and New Earth:

And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are thy deeds, O Lord God the Almighty! Just and true are thy ways, O King of the ages!" (Rev. 15:3, RSV)

From his mouth issues a sharp sword with which to smite the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. (Rev. 19:15, RSV). [cf. Jn. 5:27 - and has given him authority to execute judgment, because he is the Son of man.]

And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. (Rev. 21:22, RSV)

Since no man has ever seen the one true God (cf. verses cited in Section 1.2) [this is well recognised by commentators. See the quotation from the International Standard Bible Encyclopedia in Appendix 4], and God the Father is God Almighty, and the Scripture cannot be broken (Jn. 10:35), we are forced to conclude that the YHVH who spoke to Abraham and the Patriarchs was another YHVH apart from God Almighty (the Father), but one who spoke on behalf of God Almighty, or El Shadday. That is, Abraham dealt with an Elohim who spoke directly on behalf of God, and because he carried the authority of God he also carried his name YHVH as a title. Christ explained that he only spoke on behalf of God:

So Jesus said, "When you have lifted up the Son of man, then you will know that I am he, and that I do nothing on my own authority but speak thus as the Father taught me." (Jn. 8:28, RSV)

For I have not spoken on my own authority; the Father who sent me has himself given me commandment what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has bidden me. (Jn. 12:49-50, RSV)

This concept of YHVH as a distributed title becomes even more apparent in Genesis 18 when three beings appear to Abraham, all being termed YHVH:

He [Abraham] lifted up his eyes and looked, and behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth, and said, "My lord, if I have found favour in your sight, do not pass by your servant." (Gen. 18:2-3, RSV)

In the original Hebrew text the word rendered here as "lord" was in fact YHVH. Abraham addressed all three "men" as YHVH. However, when the Hebrew text was being fixed by the Sopherim, that were the official revisers under Ezra and Nehemiah, they altered this word and 133 other occurrences of YHVH to read Adonai or Lord. (Their alterations were recorded in the margins of the text.) Allegedly, the reason for making these alterations was out of reverence for the Divine Name YHVH, but it seems more probable the real reason was that the Sopherim was concerned about YHVH being applied to other entities apart from YHVH Most High. Similar alterations apply in verses 27,30,32. (A complete list of these alterations is found in Appendix 32 of The Companion Bible.)

In verses 16-22, one of the men, now termed YHVH, chooses to stay on with Abraham while the other two leave for Sodom. Yet this YHVH refers to YHVH in the third person as blessing Abraham, hence further indicating a multiple number of YHVH:

Then the men set out from there, and they looked toward Sodom; and Abraham went with them to set them on their way. The LORD said, "Shall I hide from Abraham what I am about to do, seeing that Abraham shall become a great and mighty nation, and all the nations of the earth shall bless themselves by him? No, for I have chosen him, that he may charge his children and his household after him to keep the way of the LORD by doing righteousness and justice; so that the LORD may bring to Abraham what he has promised him." Then the LORD said, "Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry which has come to me; and if not, I will know." So the men turned from there, and went toward Sodom; but Abraham still stood before the LORD. (Gen. 18:16-22, RSV)

This YHVH, representing YHVH in heaven came down to see if the outcry against Sodom was true. In chapter 19 the two "men", now termed angels (mal'ak), go to Sodom. In verse 18, Lot addresses them as YHVH:

And Lot said to them, "Oh, no, my lords [another of the 134 alterations by the Sopherim, originally YHVH]; (Gen. 19:18, RSV)

The angels tell Lot YHVH has sent them to destroy Sodom:

For we are about to destroy this place, because the outcry against its people has become great before the LORD [YHVH], and the LORD [YHVH] has sent us to destroy it. (Gen. 19:13, RSV)

In verse 24 the angels, termed YHVH, rain fire down from YHVH in heaven:

Then the LORD [YHVH] rained on Sodom and Gomorrah brimstone and fire from the LORD [YHVH] out of heaven; (Gen. 19:24, RSV)

Thus, we see the term YHVH applied without distinction to no less than four Beings in these accounts: the three “men" (evidently Christ and two accompanying angels) and God in heaven. Clearly, YHVH is a distributed title applied to those who represent God the Father to humans. Yahovah in Heaven can be taken as Yahovah of Hosts.

3.2 The Angel prevents the slaying of Isaac

The next mention of the Angel is in the incident of Abraham being asked to slay Isaac. In this case the Angel intervenes to prevent Isaac's death:

But the Angel of the LORD called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here am I." He said, "Do not lay your hand on the lad or do anything to him; for now I know that you fear God [Elohim], seeing you have not withheld your son, your only son, from me." And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns; and Abraham went and took the ram, and offered it up as a burnt offering instead of his son. So Abraham called the name of that place The LORD will provide; as it is said to this day, "On the mount of the LORD it shall be provided." And the Angel of the LORD called to Abraham a second time from heaven, and said, "By myself I have sworn, says the LORD, because you have done this, and have not withheld your son, your only son, I will indeed bless you, and I will multiply your descendants as the stars of heaven and as the sand which is on the seashore. And your descendants shall possess the gate of their enemies, and by your descendants shall all the nations of the earth bless themselves, because you have obeyed my voice." (Gen. 22:11-18, RSV)

The Angel here speaks both as an entity in his own right (“for now I know ...”) and for YHVH, God of heaven (“By myself I have sworn, says YHVH ...”).

It is interesting to note that in commending Abraham the Angel said, "for now I know that you fear God, seeing you have not withheld your son, your only son, from me." From this we learn that the Angel was the Elohim who instructed Abraham to slay his son in verses 1-2, and that the Angel did not know what Abraham would do but discovered it through observing Abraham's actions. Thus, the Angel does not have absolute foreknowledge or prescience. This is exactly the case with Christ. There are some things that Christ does not know and which must be revealed to him by his God and Father who does have absolute prescience:

Note: This is yet another proof that Christ is not the one true God. The one true God, God the Father, declares the end from the beginning (Isa. 46:9-10). It is His purpose and mystery which is being unfolded on earth (Eph. 1:9-10; 3:9). Christ receives knowledge of these things by revelation from the Father (Rev. 1:1).

But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. (Mk. 13:32, RSV)

The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John, (Rev. 1:1, RSV).

This matter of the sacrifice of Isaac is examined in detail with its implication also for Judaism, and also Islam and the Koran in the papers The Angel and Abraham’s Sacrifice (No. 71); and Genesis 22, Judaism, Islam and the Sacrifice of Isaac (No. 244).

3.3 The Angel and Isaac’s wife

Later, when Abraham sent his servant to fetch a wife for Isaac, he promised the servant that YHVH's Angel would be with the servant to bless his journey. From his comments, Abraham understood the distinction between YHVH the God of Heaven, and the Angel or Mal'ak who was this YHVH's Messenger and through whom YHVH dealt with him. The servant acknowledged the Angel’s lead as being equivalent to YHVH's lead. Thus, the Angel truly represented God:

The LORD, the God of heaven, who took me from my father's house and from the land of my birth, and who spoke to me and swore to me, 'To your descendants I will give this land,' he will send his Angel before you, and you shall take a wife for my son from there.

But he said to me, "The LORD, before whom I walk, will send his Angel with you and prosper your way; and you shall take a wife for my son from my kindred and from my father's house;"

Then I bowed my head and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had led me by the right way to take the daughter of my master's kinsman for his son. (Gen. 24:7,40,48, RSV)

In the NT Christ fulfils a similar role of leading, protecting, blessing and representing God to us:

And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age." (Mat. 28:18-20, RSV)

4. Jacob and the Angel

In this section, three profound qualities of the Angel of YHVH are revealed:

· As the Messenger of God (Most High), the presence of the Angel is equivalent to the presence of God. To see the Angel is the equivalent of seeing God (Most High).

· The Angel is God's agent of redemption.

· The Angel is equated to the God [Elohim] who led, talked with, blessed, and fed Jacob, Isaac, and Abraham.

4.1 The God of the House of God

When he fled from the face of Esau to his Uncle Laban in Haran, Jacob experienced a powerful dream near the city of Luz. In his dream, he saw YHVH stand above a ladder ascending to heaven and bless him. YHVH promised to be with Jacob, to keep him, not to leave him, and to bring him back to his homeland. Jacob vowed a vow to YHVH, accepting YHVH as his God:

And he came to a certain place, and stayed there that night, ... Taking one of the stones of the place, he put it under his head and lay down in that place to sleep. And he dreamed that there was a ladder set up on the earth, and the top of it reached to heaven; and behold, the angels of God were ascending and descending on it! And behold, the LORD [YHVH] stood above it and said, "I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your descendants; ... Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done that of which I have spoken to you." Then Jacob awoke from his sleep and said, "Surely the LORD is in this place; and I did not know it." ... He called the name of that place Bethel [House of God]; ... Then Jacob made a vow, saying, "... the LORD shall be my God," (Gen. 28:11-21, RSV).

Having seen a Being who names himself YHVH in a dream, years later Jacob experiences another dream in which the Angel of God speaks to him and says, "I am the God of Bethel," and "you made a vow to me." Thus, again the Angel is connected with the title YHVH. It is noteworthy that the text refers to the Angel as Mal'ak HaElohim. The preposition ha means the. That is, the Angel is identified as the Angel of The God. Thus, although termed Elohim, the Angel is the Mal’ak or Messenger of a higher Elohim, who is The Elohim, that is, The God. It is also significant that the Angel calls himself the El Bethel or God of the House of God:

Then the Angel of God [Mal'ak HaElohim] said to me in the dream, "Jacob," and I said, "Here I am!" And he said, "... I am the God of Bethel [El Bethel], where you anointed a pillar and made a vow to me. Now arise, go forth from this land, and return to the land of your birth." (Gen. 31:11-13, RSV)

In the NT, Christ is referred to as God being anointed by his God (who is the Father). He is also the Son and High Priest over his Father's House:

Thou hast loved righteousness and hated lawlessness; therefore God, thy God, has anointed thee with the oil of gladness beyond thy comrades." (Heb. 1:9, RSV)

But Christ was faithful over God's house as a son. And we are his house if we hold fast our confidence and pride in our hope. (Heb. 3:6, RSV)

And since we have a great priest over the house of God, (Heb. 10:21, RSV).

In the passage that follows, the God [El] of Bethel reappears in order to bless and instruct Jacob. From the preceding passages and Jacob's later comments in Genesis 48:15-16, it is evident that the God of Bethel must have been the Angel of YHVH. The parallels between his activities here and his earlier appearances to Hagar and Abraham are obvious:

Then God [Elohim] said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to God [El], who appeared to you when you fled from the face of Esau your brother." And Jacob said to his household ... "Then let us arise and go up to Bethel; and I will make an altar to God [El], who answered me in the day of my distress and has been with me in the way which I have gone." ... So Jacob came to Luz (that is, Bethel) ... And he built an altar there and called the place El Bethel [Heb. God of the House of God], because there God appeared [Heb. Elohim (Gods) were revealed - this is in the plural and has been understood by RABBINICAL commentators to be referring to the angels - that is, the reference is to the Angel of Elohim who spoke as YHVH and the other angels seen ascending and descending upon the ladder; these all are elohim] to him when he fled from the face of his brother. ... And God [Elohim] appeared to Jacob again, when he came from Padan Aram, and blessed him. ... Also God [Elohim] said to him: "I am God Almighty [El Shaddai]. Be fruitful and multiply; a nation and a company of nations shall proceed from you, and kings shall come from your body. The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land." Then God [Elohim] went up from him in the place where he talked with him. (Gen. 35:1-13 NKJV)

Again, as with Abraham and Isaac (Gen. 28:3) the Angel speaks as El Shadday, thus indicating it is El Shadday's Mal’ak or Messenger who is speaking.

4.2 The Face of God

On returning to meet Esau, "a man" meets Jacob and wrestles with him to daybreak. Jacob equates this experience as being that of seeing God [Elohim] "face to face," and names the place, "Face of God." Clearly, this "man" bore the presence of God in himself.

Then Jacob was left alone; and a man wrestled with him until the breaking of day. Now when he saw that he did not prevail against him, he touched the socket of his hip; and the socket of Jacob's hip was out of joint as he wrestled with him. And he said, "Let me go, for the day breaks." But he said, "I will not let you go unless you bless me!" So he said to him, "What is your name?" And he said, "Jacob." And he said, "Your name shall no longer be called Jacob, but Israel; for you struggled with God [Elohim] and with men, and have prevailed." Then Jacob asked him, saying, "Tell me your name, I pray." And he said, "Why is it that you ask about my name?" And he blessed him there. And Jacob called the name of the place Peniel [Heb. Face of God]: "For I have seen God [Elohim] face to face, and my life is preserved." (Gen. 32:24-30 NKJV)

Centuries later, the prophet Hosea was inspired to recall this incident. Jacob is said to have struggled with God [Elohim]. In the next verse this God or Elohim is equated to the Angel.

He took his brother by the heel in the womb, and in his strength he struggled with God [Elohim]. Yes, he struggled with the Angel and prevailed; he wept, and sought favour from him. He found him in Bethel, and there he spoke to us - That is, the Lord God of Hosts. The Lord is his memorial. (Hos. 12:3-5 NKJV)

In Hosea 12:5 the term the Lord God of Hosts is not the usual YHVH Sabaoth. Rather, the Hebrew reads YHVH, Elohim HaSabaoth or YHVH, God of the Hosts. So the Angel is referred to as YHVH, [the] God of the Hosts. This parallels Christ as the Captain of Heaven's Armies in Joshua 5:15. (See also Mat. 24:30-31; 1Thes. 4:16; Jude 14; Rev. 19:13-14.)

Before leaving this section we need to also note that Christ represents the "face of God" to us:

Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father'?" (Jn. 14:9, RSV)

For it is the God who said, "Let light shine out of darkness," who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ. (2Cor. 4:6, RSV)

He is the image of the invisible God, the first-born of all creation; (Col. 1:15, RSV).

4.3 The Angel of Redemption

The last reference to the Angel in Genesis is when Jacob blesses Joseph's sons, Ephraim and Manasseh. Here Jacob explicitly calls the God [Elohim] of his fathers and the God [Elohim] who fed him all his life long till that day, "the Angel who redeemed me." The connection to Christ is obvious (cf. Gal. 3:13; 4:5). In later usage, "the Angel who Redeems," became to be called, "the Angel of Redemption." Of further interest is that the term fed (as in the God who has fed) means shepherded. Clearly, the Angel of Redemption is also the Shepherd of Israel. This plainly connects him with Christ as the Good Shepherd (Jn. 10:14).

And he blessed Joseph, and said: "God [Elohim], before whom my fathers Abraham and Isaac walked, the God who has fed [shepherded] me all my life long to this day, the Angel who has redeemed me from all evil, bless the boys." (Gen. 48:15-16 NKJV)

Earlier Abraham told his servant that he walked before YHVH, and in the same passage distinguished YHVH from his Angel (Gen. 24:40). In Genesis 48:15-16 Jacob says that his (grand-) father Abraham walked before the Elohim who was the Angel or Mal'ak. This is not a contradiction. The Mal'ak of YHVH was the Elohim of Abraham, Isaac and Jacob (that is, the Elohim anointed by his Elohim, who is God Most High to be their Lord and Protector and Redeemer), but he was not the object of their worship. Rather God Almighty or El Shadday, was the one they worshipped. They approached him through his Mal’ak whom he had appointed over them. This parallels the New Testament concepts of Christians following both God and Christ and approaching God through Christ:

Be ye therefore followers of God, as dear children; (Eph. 5:1, KJV).

If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. (Jn. 12:26, KJV)

And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. (Jn. 14:13, KJV)

5. Moses and the Angel

5.1 The Address of Stephen

The Church of God from the first century has accepted that the One who spoke from the burning bush, the One who spoke the Ten Commandments from Mount Sinai, the One who led Israel through the wilderness, the One who conversed with Moses in first person, was Christ before his human birth. For example, Paul wrote:

I want you to know, brethren, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same supernatural food and all drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. (1Cor. 10:1-4, RSV)

However, the Bible is explicit that it was the Angel of YHVH who did all these things and more. The early Church understood that Christ was the Mal’ak or Angel of God: (See discussion in Appendix 5 for more details.)

And though my condition was a trial to you, you did not scorn or despise me, but received me as an Angel of God, as Christ Jesus. (Gal. 4:14, RSV)

Clear evidence of the understanding of Christ's role as the Angel of YHVH in the early Church is found in Stephen's address in Acts 7. Very important are verses 30-38. In verse 30 Moses sees the Angel and he hears the voice of the Lord. In verse 35, Moses is sent to be a deliverer with the helping hand or aid of the Angel. In verse 38, it is explicitly stated that it was the Angel of God who gave the Law to Israel through Moses. Stephen’s comments lay the foundation for further examining the Old Testament record of Moses' dealings with the Angel of YHVH:

"And when forty years had passed, an Angel of the Lord appeared to him in a flame of fire in a bush, in the wilderness of Mount Sinai. When Moses saw it, he marvelled at the sight; and as he drew near to observe, the voice of the Lord came to him, saying, 'I am the God of your fathers - the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses trembled and dared not look. 'Then the Lord said to him, "Take your sandals off your feet, for the place where you stand is holy ground. I have certainly seen the oppression of my people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will send you to Egypt."' This Moses whom they rejected, saying, 'Who made you a ruler and a judge?' is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. ... This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us." (Acts 7:30-38, NKJV)

Here is verse 38 from several modern English translations and a paraphrase.

This is he who in the assembly in the wilderness (desert) was the go-between for the Angel who spoke to him on Mount Sinai and our forefathers, and he received living oracles (words that still live) to be handed down to us. (The Amplified Bible)

This was the man who at the assembly in the desert intervened between the Angel who spoke to him on Mount Sinai and our fathers; he received living Words to be given to us. (Moffatt)

In that church in the desert this was the man who was the mediator between the Angel who used to talk with him on Mount Sinai and our fathers. This was the man who received words, living words, which were to be given to you. (Phillip’s)

For in the wilderness, Moses was the go-between - the mediator between the people of Israel and the Angel who gave them the Law of God - the Living Word - on Mount Sinai. (The Living Bible)

5.2 The Angel in the Bush

Moses first encounters the Angel when he appears in the burning bush. As Moses turns aside to see we are told that YHVH sees and speaks. Furthermore, the speaker identifies himself as the God [Elohi - a singular form of Elohim] of Abraham, Isaac, and Jacob. The God of Abraham, Isaac and Jacob, was the Angel of Redemption as we saw in Genesis 48:15-16. Lastly, the Angel sends Moses back to Egypt and promises to aid him in his efforts.

Remembering too that Stephen said that God sent Moses to deliver Israel with the helping hand of the Angel who appeared to him, it is therefore evident from this account that the terms Angel of YHVH, YHVH, and Elohim, are used interchangeably to describe the one and the same entity.

Now Moses kept the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of God. And the Angel of the LORD appeared to him in a flame of fire from the midst of a bush. ... Then Moses said, "I will now turn aside and see this great sight, ..." So when the LORD [YHVH] saw that he turned aside to look, God [Elohim] called to him from the midst of the bush and said, "Moses, Moses!" And he said, "Here I am." Then he said, "Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground." Moreover he said, "I am the God of your father - the God [Elohi] of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look upon God [Elohim].

"Come now, therefore, and I will send you to Pharoah ... I will certainly be with you. ..." (Ex. 3:1-6,10-12, NKJV)

It is interesting to note in passing that the Angel who spoke for his Elohim, namely God the Father, and carried the title Elohim as one of delegated authority, also had the authority to in turn designate others - in this case Moses – to be Elohim and carry the title as a sign of delegated authority. Thus, Moses was a Mal’ak for the Angel and an Elohim to his brother Aaron. Aaron was in turn a Mal’ak for his Elohim, Moses.

He [Aaron] shall speak for you to the people; and he shall be a mouth for you, and you shall be to him as God [Lit. an Elohim]. (Ex. 4:16, RSV)

5.3 The Angel in the Cloud

In the following passages we are told that YHVH was present in the cloud as he led Israel. We are also told that it was an Angel who led Israel and that the movement of the cloud was connected to the Angel's movements. Once again the Angel of YHVH is identified with YHVH.

And the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. (Ex. 13:21, NKJV)

And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them.

Now it came to pass, in the morning watch, that the LORD looked down upon the army of the Egyptians through the pillar of fire and cloud, and he troubled the army of the Egyptians. (Ex. 14:19,24, NKJV)

Paul wrote that it was Christ who led Israel through the Sea (1Cor. 10:1-4 quoted before). Therefore, the Angel of YHVH is identified unmistakably as Christ.

5.4 The Angel as the Giver of the Law

In Section 5.1, Acts 7:38 was cited showing that Moses was the mediator between the Angel and Israel, receiving the Law from the Angel. A simple comparison of Acts 7:38 with the following passages shows yet again that the Angel is equated with YHVH. The concept of the Law of God being ordained and delivered by the Angels of God – that is, passed as Law by the Council of the Gods and delivered by his Mal'aks – is not dealt with in this paper, but is noted in passing from a couple of New Testament passages:

You who received the law as delivered by angels and did not keep it. (Acts 7:53, RSV)

Why then the law? It was added because of transgressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary. (Gal. 3:19, RSV)

Then Moses went up, also Aaron, Nadad, and Abihu, and seventy of the elders of Israel, and they saw the God [Elohim] of Israel. And there was under his feet as it were a paved work of sapphire stone, and it was like the very heaven in its clarity. But upon the nobles of the children of Israel he did not lay his hand. So they saw God [Elohim], and they ate and drank. Then the LORD [YHVH] said to Moses, "Come up to me on the mountain and be there; and I will give you tablets of stone, and the law and commandments which I have written, that you may teach them." So Moses arose with his assistant Joshua, and Moses went up to the mountain. ... Then Moses went up into the mountain, and a cloud covered the mountain. Now the glory of the LORD [YHVH] rested on Mount Sinai, and the cloud covered it six days. And on the seventh he called to Moses out of the midst of the cloud. ... So Moses went into the midst of the cloud and went up into the mountain. ... (Ex. 24:9-18, NKJV)

[And the LORD said to Moses] 'But as for you, stand here by me, and I will speak to you all the commandments, the statutes, and the judgments which you shall teach them, that they may observe them in the land which I am giving them to possess.' (Deut. 5:31, NKJV)

In this passage we also note that the Elders of Israel saw the Elolim of Israel who was identified earlier as the Angel of Redemption.

5.5 The Angel as the Presence of God

Earlier we saw Jacob call the Angel with whom he wrestled, the Face of God. By this he meant that God was "present" or "made visible" in the person of the Angel. In time this concept was developed more fully and the Angel came to be known as the Angel of his (or the) Presence (i.e. The Messenger of God's Presence). The Angel (who was Christ from above) was in effect functioning as Emmanuel or God with Us long before his birth as a human.

In these passages YHVH and the Angel of His Presence are distinguished from one another. This can be understood if we recognise that the existence of God the Father as the El Shadday or YHVH of Hosts, was known to Israel. They worshipped YHVH of Hosts but understood that he dealt with them and was present with them in the person of his Messenger or Angel, whom by virtue of representing YHVH of Hosts and sharing his divine nature, they also called YHVH.

For he said, "Surely they are my people, children who will not lie." So he became their Saviour. In all their affliction he was afflicted, and the Angel of his Presence saved them; in his love and pity he redeemed them; and he bore them and carried them all the days of old. (Isa. 63:8-9, NKJV)

"And because he loved your fathers, therefore he chose their descendants after them; and he brought you out of Egypt with his Presence, with his mighty power." (Deut. 4:37 NKJV)

'When we cried out to the LORD [YHVH], he heard our voice and sent the Angel and brought us up out of Egypt; ...' (Num. 20:16 NKJV)

Earlier we saw the example of the Mal'ak appear and speak to Abraham and Jacob as if he were El Shadday or God Almighty in the first person. In Exodus, as the Angel deals with Moses and Israel another example of this "transparency" of the Angel of YHVH as he speaks on behalf of YHVH of Hosts occurs. In this incident the "transparency" is so “clear” that his identity is lost and the illusion is created that it is YHVH of Hosts speaking in the first person.

In Exodus 33 we read that YHVH will send his Angel before Israel, but that he (YHVH) will not go with them in their midst. YHVH of Hosts (who remained in heaven) did not, in first person, lead Israel out of Egypt nor did he accompany Israel into the Promised Land. It was the Angel of YHVH who did these things. But in this example, the Angel so transparently communicates the words of YHVH of Hosts, we are left with the impression that it is YHVH of Hosts in first person who talks with Moses.

This situation apparently confuses Moses (remember that the Hebrew for Angel is Mal'ak and simply means ‘messenger’), not recognising it is the very Angel of YHVH with whom he is conversing who will accompany Israel. Perhaps Moses thought another Mal'ak would be assigned to go with Israel. At any rate, after pleading, YHVH of Hosts (still speaking through the Angel) reassures Moses that He will be fully present with Israel. This can only be if the Angel to go with Israel is the Angel of God's Presence.

"And I will send my Angel before you, and I will drive out the Canaanite and the Amorite and the Hittite and the Perizzite and the Hivite and the Jebusite. Go up to a land flowing with milk and honey; for I will not go up in your midst, lest I consume you on the way, for you are a stiff necked people."

Then Moses said to the LORD, "See, you say to me, 'Bring up this people.' But you have not let me know whom you will send with me. Yet you have said, 'I know you by name, and you have also found grace in my sight.' Now therefore, I pray, if I have found grace in your sight, show me now your way, that I may know you and that I may find grace in your sight. And consider that this nation is your people." And he said, "My Presence [Heb. panim meaning face or person] will go with you, and I will give you rest." Then he said to him, "If your Presence does not go with us, do not bring us up from here. For how then will it be known that your people and I have found grace in your sight, except you go with us? So we shall be separate, your people and I, from all the people who are upon the face of the earth." Then the LORD said to Moses, "I will also do this thing that you have spoken; for you have found grace in my sight, and I know you by name." (Ex. 33:2-3,12-17, NKJV)

The following passages repeat the promise that the Angel of YHVH will go before Israel. Note that he has the authority to forgive sin (but will not if provoked), and that God's name is in him. This means that the nature, authority and character of God are in the Angel. There are numerous parallels to Christ in this concept.

"Behold, I send an Angel before you, to guard you on the way and to bring you to the place which I have prepared. Give heed to him and hearken to his voice, do not rebel against him, for he will not pardon your transgression; for my name is in him. But if you hearken attentively to his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. When my Angel goes before you, and brings you in to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites, and I blot them out," (Ex. 23:20-23, RSV)

"But now go, lead the people to the place of which I have spoken to you; behold, my Angel shall go before you. ..." (Ex. 32:34, RSV)

6. The Angel of the Covenant

Not only was the Angel of YHVH the Angel of Redemption and the Angel of the Presence, but he was also understood to be the one who made the Covenant with Israel at Sinai.

In Malachi 3:1, it is prophesied that the Angel (or Messenger) of the Covenant whom Israel was seeking would come to his Temple. We know that Messenger was Christ (see Mat. 11:10, Mk. 1:2, Lk. 1:76; 7:27). Yet, who did Malachi and his audience understand to be the Angel of the Covenant? They knew him as the Angel who addressed Israel in Judges 2:1-4 saying that he made the Covenant with Israel. (Though it is not addressed here, both the Old and New Covenants are made between YHVH of Hosts or God the Father and Israel (whether physical or spiritual). Christ as the Mal'ak of God is the Mediator of these Covenants and thus it was on behalf of God the Father or YHVH of Hosts that he spoke to Israel at Bochim.) Again Christ is indicated to be the Angel of YHVH.

Now the Angel of the LORD went up from Gilgal to Bochim. And he said, "I brought you up from Egypt, and brought you into the land which I swore to give to your fathers. I said, 'I will never break my covenant with you, and you shall make no covenant with the inhabitants of this land; you shall break down their altars.' But you have not obeyed my command. What is this you have done? So now I say, I will not drive them out before you; but they shall become adversaries to you, and their gods shall be a snare to you." When the Angel of the LORD spoke these words to all the people of Israel, the people lifted up their voices and wept. (Judg. 2:1-4, RSV)

Behold, I am sending My messenger, and he will clear the way before Me. And the Lord whom you are seeking shall suddenly come to His temple, even the Angel of the Covenant, in whom you delight. Behold, He comes, says Jehovah of hosts. (Mal. 3:1, A Literal Translation)

7. Balaam and the Angel

We see the Angel of YHVH deal with Balaam in Numbers 22-23. Again the Angel's actions and instructions ("speak only the word I speak to you") are equated with YHVH’s. Here Elohim is clearly the Angel of YHVH while he carries the name and authority of YHVH.

(See the paper The Doctrine of Balaam and Balaam’s Prophecy (No. 204).)

Then God's [Elohim] anger was aroused because he [Balaam] went, and the Angel of the LORD took his stand in the way as an adversary against him. And he was riding on his donkey and his two servants were with him. Now the donkey saw the Angel of the LORD standing in the way with his drawn sword in his hand, ... And when the donkey saw the Angel of the LORD, she lay down under Balaam; so Balaam's anger was aroused, and he struck the donkey with his staff. Then the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you, that you have struck me these three times?" ... Then the LORD opened Balaam's eyes, and he saw the Angel of the LORD standing in the way with his drawn sword in his hand; and he bowed his head and fell flat on his face. ... And the Angel of the LORD said to him, Behold, I have come out to stand against you, because your way is perverse before me." Then the Angel of the LORD said to Balaam, "Go with the men, but only the word that I speak to you, that you shall speak." So Balaam went on with the princes of Balak.

And Balaam said to Balak, "Look, I have come to you! Now, have I any power at all to say anything? The word that God [Elohim] puts in my mouth, that I must speak." ... Then Balaam said to Balak, "Stand by your burnt offering, and I will go; perhaps the LORD will come to meet me, and whatever he shows me I will tell you." ... And God [Elohim] met Balaam, ... Then the LORD put a word in Balaam's mouth, and said, "Return to Balak, and thus you shall speak." ... Then the LORD met Balaam, and put a word in his mouth, and said, "Go back to Balak, and thus you shall speak." (Num. 22:22 to 23:16, NKJV)

The problems with the Angel and Balaam and the doctrines of Balaam have been examined in the papers The Nicolaitans (No. 202) and The Doctrine of Balaam and Balaam’s Prophecy (No. 204).

8. Joshua and the Angel

The Angel also appeared to Joshua in the guise of the Commander of YHVH's army, being referred to as YHVH.

When Joshua was by Jericho, he lifted up his eyes and looked, and behold, a man stood before him with his drawn sword in his hand; and Joshua went to him and said to him, "Are you for us, or for our adversaries?" And he said, "No; but as commander of the army of the LORD [YHVH] I have now come." And Joshua fell on his face to the earth, and worshiped, and said to him, "What does my lord bid his servant?" And the commander of the LORD's [YHVH] army said to Joshua, "Put off your shoes from your feet; for the place where you stand is holy." And Joshua did so. Now Jericho was shut up from within and from without because of the people of Israel; none went out, and none came in. And the LORD [YHVH] said to Joshua, "See, I have given into your hand Jericho, with its king and mighty men of valor." (Josh. 5:13 to 6:2, RSV)

Note that the ground where the Commander stands is holy (cf. Ex. 3) and just as the term YHVH is applied to the Angel of YHVH, so YHVH is applied to the Commander of YHVH's army. Thus, this Being carried the authority and presence of YHVH in himself just as the Angel of YHVH did. Given Hosea 12:5 referred to earlier where the Angel is called YHVH, Elohim of the Host and also the New Testament passages where Christ is portrayed as the Captain of heaven's armies (e.g. Rev 19:11-13), it is difficult to avoid the conclusion that the Being who appeared to Joshua was the Angel of YHVH, namely, Christ.

9. The Angel and the Judges

The Angel of YHVH appears a number of times in Judges. Earlier we saw his appearance to Israel where he declared himself as the Mal'ak who made the Covenant at Sinai with Israel. Now we examine his involvement with Israel's judges.

9.1 Gideon and the Angel

The first account is his appearance to Gideon. Here the terms Angel of YHVH and YHVH are freely interchanged while describing the same personage. It is interesting to observe that Gideon initially calls the Angel of YHVH his adoni, a form of lord or master used of men. When Gideon begins to perceive the true identity of the Angel, he addresses him (in the standard Hebrew text) as Adonai. This was the formal divine name used when speaking of YHVH, because "YHVH" was considered too sacred to pronounce. However, as with the passages in Genesis noted earlier, the original word in verse 15 was YHVH, and was changed to Adonai by the Sopherim as they did the 133 other texts, presumably to conceal the fact that the title YHVH had been applied to an Angel.

Now the Angel of the LORD came and sat under the terebinth tree which was in Ophrah, which belonged to Joash the Abiezrite, while his son Gideon threshed wheat in the winepress, in order to hide it from the Midianites. And the Angel of the LORD appeared to him, and said to him, "The LORD [YHVH] is with you, you mighty man of valour!" And Gideon said to him, "O my lord [Heb. adoni, used of man], if the LORD is with us, why then has all this happened to us? And where are all the miracles which our fathers told us about, saying, 'Did not the LORD bring us up from Egypt?' But now the LORD has forsaken us and delivered us into the hands of the Midianites."

Then the LORD turned to him [clearly this is the Angel who turned] and said, "Go in this might of yours, and you shall save Israel from the hand of the Midianites. Have not I sent you?" So he said to him, "O my Lord [Heb. Adonai, this was originally YHVH but was one of the 134 places changed from YHVH to Adonai by the Sopherim], how can I save Israel? ..." And the LORD said to him, "Surely I will be with you, and you shall defeat the Midianites as one man." Then he said to him, "If now I have found favour in your sight, then show me a sign that it is you who talk with me. Do not depart from here, I pray, until I come to you and bring out my offering and set it before you." And he said, "I will wait until you come back."

Then Gideon went in and prepared a young goat, and unleavened bread ... and he brought them out to him under the terebinth tree and presented them. The Angel of God said to him, "Take the meat and the unleavened bread and lay them on this rock, and pour out the broth." And he did so. Then the Angel of the LORD put out the end of the staff that was in his hand, and touched the meat and unleavened bread; and fire rose out of the rock and consumed the meat and the unleavened bread. And the Angel of the LORD departed out of his sight.

Now Gideon perceived that he was the Angel of the LORD. So Gideon said, "Alas, O Lord GOD [Heb. Adonai YHVH]! For I have seen the Angel of the LORD face to face." Then the LORD said to him, "Peace be with you; do not fear, you shall not die." So Gideon built an altar there to the LORD, and called it The-LORD-Shalom [Lit. He Causes Peace]. To this day it is still in Ophrah of the Abiezrites. (Jdg. 6:11-24. NKJV)

The title The-LORD-Shalom, meaning He Causes Peace, is significant as it is very close to the title given to Messiah, namely Prince of Peace (Isa. 9:6).

9.2 The Parents of Samson and the Angel

Some time later the Angel of YHVH appeared again, this time to the parents of Samson. In this account several points are relevant. Samson's father Manoah initially doubts the identity of the Angel. He asks the Angel his name. The Angel replies that his name is wonderful, a term in the Hebrew closely related to one of the titles of Christ given in Isaiah 9:6.

When Manoah realises the Angel's identity, he equates him with God or Elohim ("we have seen God!"). Manoah is alarmed when he realises that he has seen the Elohim of Israel, the Angel of HaElohim (or Angel of The God) face to face since this Elohim told Moses that “no man can see my face and live" (Ex. 33:20). The capacity or incapacity to observe this Elohim's face must be dependent upon the degree of power or glory he chooses to display. Abraham, Jacob, Moses, Joshua, and Gideon all saw the Angel face to face, and did not die (though both Jacob and Gideon were alarmed at seeing him). Since Manoah and his wife did not suffer harm, the Angel must have appeared in a non-glorified state, thus permitting the observation of his person.

Now there was a certain man from Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren and had no children. And the Angel of the LORD appeared to the woman and said to her, "Indeed now, you are barren and have borne no children, but you shall conceive and bear a son." ... So the woman came and told her husband saying, "A man of God [HaElohim] came to me, and his countenance was like the countenance of the Angel of God [HaElohim], very awesome; but I did not ask him where he was from, and he did not tell me his name."...

Then Manoah prayed to the LORD, and said, "O my Lord [Heb. Adonai, again originally YHVH, but one of the 134 places YHVH was changed to Adonai by the Sopherim], please let the man of God whom you sent come to us again and teach us what we shall do for the child who will be born." And God [HaElohim] listened to the voice of Manoah, and the Angel of God [HaElohim] came to the woman again as she was sifting in the field; but Manoah her husband was not with her. Then the woman ran in haste and told her husband ... So Manoah arose and followed his wife. When he came to the man, he said, "Are you the man who spoke to this woman?" And he said, "I am."...

Then Manoah said to the Angel of the LORD, "Please let us detain you and we will prepare a young goat for you." And the Angel of the LORD said to Manoah, "Though you detain me, I will not eat your food. But if you offer a burnt offering, you must offer it to the LORD." (For Manoah did not know he was the Angel of the LORD.) Then Manoah said to the Angel of the LORD, "What is your name, that when your words come to pass we may honour you?" And the Angel of the LORD said to him, "Why do you ask my name, seeing it is wonderful [Heb. peli, related to pele, meaning wonderful, and used of Christ in Isa. 9:6]?"

So Manoah took the young goat with the grain offering, and offered it upon the rock to the LORD. And he did a wonderous thing while Manoah and his wife looked on: as the flame went up towards heaven from the altar, it happened that the Angel of the LORD ascended in the flame of the altar. When Manoah and his wife saw this, they fell on their faces to the ground.

When the Angel of the LORD appeared no more to Manoah and his wife, then Manoah knew that he was the Angel of the LORD. And Manoah said to his wife, "We shall surely die, because we have seen God [Heb. Elohim; Manoah knew he had seen an Elohim (not Eloah whom no man has seen)]!" Then his wife said to him, "If the LORD had desired to kill us, he would not have accepted a burnt offering and a grain offering from our hands, nor would he have shown us all these things, nor would he have told us such things as these at this time." (Jdg. 13:2-23, NKJV)

10. The Angel in the days of the Kings

10.1 David and the Angel

In Samuel, the story of Saul and David and of how David fled to the Philistines to escape Saul is recorded. The response of the Philistine Lords stopped David from fighting against Israel. 1Samuel 29 records how the Philistines gathered all their armies to Aphek and David went up with Achish whom he had served faithfully. The Philistines became angry at his presence and demanded that he withdraw. Achish had argued for his loyalty but was ordered to dispatch David and his men which he did. In the discussion, Achish praises David's goodness and likens him to an angel of Elohim. Thus the understanding of the Mal'ak of Elohim was known amongst the Gentile nations:

And Achish made answer to David, "I know that you are as blameless in my sight as an angel of God; nevertheless the commanders of the Philistines have said, 'He shall not go up with us to the battle."' (1Sam. 29:9, RSV)

In 2Samuel 14, the story of the widow of Tekoah, whose sons fought, is given. One slew the other and his life was to be forfeited. Thus her family's inheritance would perish. She appeals to the king and he is likened to a Messenger or Angel of Elohim in verse 17:

"And your handmaid thought, 'The word of my lord the king will set me at rest'; for my lord the king is like the angel of God to discern good and evil. The LORD your God be with you!" (2Sam. 14:17, RSV)

The Angel of YHVH is also described in 2Samuel 24:16 f. He appears near the threshing floor of Araunah the Jebusite. David saw that the Angel was destroying the people and so he repented of his sin (of numbering the people) and appealed to YHVH who stopped the destruction. David was commanded through Gad to raise up an altar to YHVH.

And when the Angel stretched forth his hand toward Jerusalem to destroy it, the LORD repented of the evil, and said to the Angel who was working destruction among the people, "It is enough; now stay your hand." And the Angel of the LORD was by the threshing floor of Araunah the Jebusite. Then David spoke to the LORD when he saw the Angel who was smiting the people, and said, "Lo, I have sinned, and I have done wickedly; but these sheep, what have they done? Let thy hand, I pray thee, be against me and against my father's house." And Gad came that day to David, and said to him, "Go up, rear an altar to the LORD on the threshing floor of Araunah the Jebusite." So David went up at Gad's word, as the LORD commanded. (2Sam. 24:16-19, RSV)

In verse 19 the instructions from Gad to David are said to be the instructions of YHVH. However, in the parallel account in 1Chronicles 21:12-30 it is the Angel who tells Gad what to say:

And David lifted his eyes and saw the Angel of the LORD standing between earth and heaven, and in his hand a drawn sword stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell upon their faces.

And David said to God, "Was it not I who gave command to number the people? It is I who have sinned and done very wickedly. But these sheep, what have they done? Let thy hand, I pray thee, O LORD my God, be against me and against my father's house; but let not the plague be upon thy people."

Then the Angel of the LORD commanded Gad to say to David that David should go up and rear an altar to the LORD on the threshing floor of Ornan the Jebusite. (1Chr. 21:16-18, RSV)

Thus the YHVH in the account in Samuel in fact expands to reveal that we are dealing with two YHVHs: the Angel of YHVH termed YHVH and the YHVH for whom the sacrifice is to be made. This second YHVH to whom the sacrifice was made must be YHVH of Hosts, or God Almighty. The object of worship was YHVH as the Supreme YHVH or YHVH of Hosts and not the YHVH termed the Angel of YHVH.

We know for a fact that the object of worship at the Temple was Eloah, the supreme deity, the one true God, who had placed His name there at Jerusalem. It was the Law of Eloah that was followed (cf. Ezra 4:24-7:26). Eloah is Yahovah of Hosts.

We also note that in verse 16 the Angel is presented as standing between earth and heaven. That is, he is portrayed as mediator between men and God. This parallels the role of Christ in the New Testament:

For there is one God, and there is one mediator between God and men, the man Christ Jesus, (1Tim. 2:5, RSV).

10.2 Elijah and the Angel

After Elijah had killed the priests of Baal (1Kgs. 19), the news was given to Jezebel by Ahab and Jezebel swore to kill Elijah, whereupon Elijah got up and fled for his life. The Angel of YHVH found him and gave him strength to continue on.

And he lay down and slept beneath a certain broom tree; and behold an angel touched him and said to him, Get up, Eat! And he looked, and behold, at his head was cake on burning stones, and a jar of water, and he ate and drank, and turned and lay down. And the Angel of Jehovah returned a second time, and touched him, and said, Get up, eat, for the way is too great for you. And he rose up and ate and drank, and went in the power of that food forty days and forty nights, to the mount of God [HaElohim], Horeb. And he came to the cave and lodged there and behold the word of Jehovah [YHVH] came to him, and said to him, What are you doing here Elijah? And he said I have been very zealous for Jehovah the God of Hosts, for the sons of Israel have forsaken your covenant; they have thrown down your altars, and they have killed your prophets with the sword, and I am left alone and they seek to take my life. And he said, Go out and stand on the mountain before Jehovah [YHVH]. And, behold, Jehovah passed by, and a great and strong wind [t]earing the mountains and breaking the rocks in bits before Jehovah! Jehovah was not in the wind ... and after the fire came a still small voice. (1Kgs. 19:5-12, The Interlinear Bible)

The Angel of YHVH appeared and assisted Elijah and Elijah equated the Angel with YHVH. He speaks to a YHVH in the cave, here termed the Word of YHVH of how he has been diligent for YHVH of Hosts thus distinguishing between the two. The YHVH in the cave tells him to go outside and stand before YHVH, who speaks to him as a still small voice and gives him instructions. Thus, this passage appears to present two YHVHs. Since no man has at anytime heard the voice of YHVH of Hosts or Almighty God we must be dealing with The Angel of the Covenant and a subordinate angel. The Judaic interpretation of the "voice of God" is that it was a Cherub speaking. Given this interpretation regarding the voice of God, we in fact have a hierarchy of YHVH spanning three levels.

The anointed Covering Cherubs were termed the Yahovah and Elohim representing God.

The alternative explanation is that the same Angel of YHVH spoke outside of the cave as well as within. However, that would seem to make the whole exercise rather pointless. The purpose seems to be to demonstrate the structure, plan and authority of the Godhead.

The Angel of YHVH again speaks to Elijah in the account in 2Kings 1:3-4 concerning the messengers of the king of Samaria which he had sent to Baalzebub (The Lord of the Flies), the God of Ekron, to inquire as to whether he would recover from his sickness. The Angel tells Elijah that the king will not survive because he had inquired of the God of Ekron. The Angel spoke conveying the authority of YHVH (i.e. "and therefore says YHVH"):

But the Angel of the LORD said to Elijah the Tishbite, "Arise, go up to meet the messengers of the king of Samaria, and say to them, 'Is it because there is no God in Israel that you are going to inquire of Baalzebub, the god of Ekron?' Now therefore thus says the LORD, 'You shall not come down from the bed to which you have gone, but you shall surely die."' So Elijah went. (2Kgs. 1:3-4, RSV)

Similarly, in verse 15 after fire had come down from heaven and consumed the guards sent to arrest Elijah, the Angel appeared and told Elijah to go with them. Again he speaks on behalf of YHVH:

Then the Angel of the LORD said to Elijah, "Go down with him; do not be afraid of him." So he arose and went down with him to the king, (2Kgs. 1:15, RSV).

10.3 Isaiah and the Angel

When the Assyrian army under Sennacherib invaded Israel and Hezekiah prayed to YHVH of Hosts for deliverance, Isaiah was sent to Hezekiah by YHVH. Hezekiah was told that the zeal of YHVH of Hosts would deliver them (2Kgs. 19:31). YHVH stated that:

"Therefore thus says the LORD concerning the king of Assyria, He shall not come into this city or shoot an arrow there, or come before it with a shield or cast up a siege mound against it." (2Kgs. 19:32, RSV)

That night the Angel of YHVH went out and destroyed 185,000 of the Assyrian army and Sennacherib returned home in humiliation only to be assassinated by his sons.

And that night the Angel of the LORD went forth, and slew a hundred and eighty-five thousand in the camp of the Assyrians; and when men arose early in the morning, behold, these were all dead bodies. Then Sennacherib king of Assyria departed, and went home, and dwelt at Nineveh. And as he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer, his sons, slew him with the sword, and escaped into the land of Ararat. And Esarhaddon his son reigned in his stead. (2Kgs. 19:35-37, RSV)

The same story is given in Isaiah 37:36 and 2Chronicles 32:21. In the latter account it is recorded that YHVH (or Jehovah) sent an angel to destroy the Assyrians.

10.4 The Angel Protects Israel

Psalm 34:7 states that the Angel of YHVH camps around those who fear him:

The Angel of the LORD encamps around those who fear him, and delivers them. (Ps. 34:7, RSV)

Therefore, the concept we are dealing with is a Being with a specific responsibility rather than ad hoc delegation. However, this is not to say that no other angels were delegated responsibilities with regards to Israel. In Luke 2:9, the term angel of God is applied to the angel (messenger) that announced the birth of Christ. Thus, other angels aside from the particular Angel of the Covenant, who was Christ, obviously dealt with Israel as YHVH of Hosts or Almighty God determined. Nevertheless, it seems clear from the texts examined in earlier sections that the Angel of the Covenant was the Angel of YHVH or the Elohim and YHVH who protected Israel. In Psalm 35:5-6 the same concept is presented in that the Angel of YHVH is the driving wind against the enemy. He is the pursuer of Israel's enemies. He is a YHVH who is subordinate to YHVH of Hosts:

Let them be like chaff before the wind, with the Angel of the LORD [YHVH] driving them on! Let their way be dark and slippery, with the Angel of the LORD pursuing them! (Ps. 35:5-6, RSV)

11. Other References to the Angel

11.1 The Angel as a part of everyday life In Israel

From the passages quoted in previous sections, it is apparent that the understanding of the Angel of YHVH or Angel of Elohim was a part of everyday life in Israel. He was the Elohim of Israel, anointed above his companions by his superior Elohim who was God, the Father, YHVH of Hosts, and El Shadday:

Your divine throne endures for ever and ever. Your royal scepter is a scepter of equity; you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows; (Ps. 45:6-7, RSV).

David also understood him as his Lord or Adoni (from this text):

A Psalm of David. The LORD says to my lord: "Sit at my right hand, till I make your enemies your footstool." (Ps. 110:1, RSV)

(Look also at the paper Psalm 110 (No. 178).)

Both these passages were used of Christ in the NT (Heb. 1:8-9; Mat. 22:42-45), the clear implication being that Israel understood the hierarchical relationship in the Godhead; that their Elohim and YHVH was in a subordinate relationship to his Elohim and YHVH who was the Most High God. He was Yahovah of Hosts as the Elyon.

Solomon cautioned the people against disobedience against the Angel of Elohim when going to the House of God:

Go circumspectly when you visit the house of God. Better draw near in obedience than offer the sacrifice of fools, who sin without a thought. Do not be impulsive in speech, nor be guilty of hasty utterance in God's presence. God is in heaven and you are on earth so let your words be few ... Do not let your tongue lead you into sin, and then say before the Angel of God that it was unintentional, or God will be angry at your words, and all your achievements will be brought to nothing. (Eccl. 5:1-6, REB)

Notice how being in God's House before the Angel of God was to be in God's presence (because the Angel carried the authority of God) even though God is said to be in heaven.

11.2 The Angel in Daniel

The Mal'ak of God or Angel of God preserved the lives of Shadrach, Meshach, and Abednego when they were thrust into the fiery furnace for refusing to fall down and worship any other than the Most High God:

Then King Nebuchadnezzar was astonished and rose up in haste. He said to his counsellors, "Did we not cast three men bound into the fire?" They answered the king, "True, O king." He answered, "But I see four men loose, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods." (Dan. 3:24-25, RSV)

Nebuchadnezzar said, "Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his Angel and delivered his servants, who trusted in him, and set at nought the king's command, and yielded up their bodies rather than serve and worship any god except their own God." (Dan. 3:28, RSV)

The Angel also came and preserved Daniel’s life when he was thrust into the lions den:

When he came near to the den where Daniel was, he cried out in a tone of anguish and said to Daniel, "O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?" Then Daniel said to the king, "O king, live for ever! My God sent his Angel and shut the lions' mouths, and they have not hurt me, because I was found blameless before him; and also before you, O king, I have done no wrong." (Dan. 6:20-22, RSV)

11.3 The Angel in Zechariah

Throughout Zechariah the Angel of YHVH is mentioned. He is frequently referred to as YHVH, but always distinguished from YHVH of Hosts. We are introduced to him in Zechariah 1. In a vision at night Zechariah sees four horses with riders near some trees. He also sees both the Angel of YHVH (referred to as a Man on a red horse) and an interpreting angel (also referred to in 1:9,13-14; 2:3; 4:1,4-5; 5:5,10; 6:4-5). In verse 9 he asks the interpreting angel about the horses and their riders. The interpreting angel says he will explain and in verse 10 the Man among the trees answers the interpreting angel. In verse 11 this Man is identified as the Angel of YHVH; he speaks with the riders of the other horses and then calls upon YHVH of Hosts for an answer concerning Judah's captivity for 70 years.

I saw in the night, and behold, a Man riding upon a red horse! He was standing among the myrtle trees in the glen; and behind him were red, sorrel, and white horses. Then I said, "What are these, my lord?" The angel who talked with me said to me, "I will show you what they are." So the Man who was standing among the myrtle trees answered, "These are they whom the LORD has sent to patrol the earth." And they answered the Angel of the LORD who was standing among the myrtle trees, "We have patrolled the earth, and behold, all the earth remains at rest." Then the Angel of the LORD said, "O LORD of hosts, how long wilt thou have no mercy on Jerusalem and the cities of Judah, against which thou hast had indignation these seventy years?" (Zech. 1:8-12, RSV)

[Note capitalisation introduced as per Amplified Bible.]

In verses 13-17, YHVH responds to the interpreting angel who speaks to Zechariah. The message is that YHVH of Hosts will again choose Jerusalem and His House will be built there. In verse 18, Zechariah sees four horns. He asks the interpreting angel for the meaning of these. In verse 19, the angel replies. In verses 20-21, the interpreting angel, now termed YHVH, shows him four craftsmen who are going to deal with the horns (the powers which scattered Judah and Israel). This example shows that mal’ak other than the singular Mal’ak of YHVH also took the title YHVH because they represented YHVH and hence carried his name:

And I lifted my eyes and saw, and behold, four horns! And I said to the angel who talked with me, "What are these?" And he answered me, "These are the horns which have scattered Judah, Israel, and Jerusalem." Then the LORD [YHVH] showed me four smiths. And I said, "What are these coming to do?" He answered, "These are the horns which scattered Judah, so that no man raised his head; and these have come to terrify them, to cast down the horns of the nations who lifted up their horns against the land of Judah to scatter it." (Zech. 1:18-21, RSV)

In chapter 2, Zechariah receives a message from another angel (possibly the Angel of YHVH – the text is unclear) about how YHVH is coming again to dwell in Jerusalem. This passage is quite remarkable as YHVH speaks saying that he has been sent by YHVH of Hosts, thus indicating a plurality of YHVHs, one subordinate to the other:

Sing and rejoice, O daughter of Zion; for lo, I come and I will dwell in the midst of you, says the LORD. And many nations shall join themselves to the LORD in that day, and shall be my people; and I will dwell in the midst of you, and you shall know that the LORD of hosts has sent me to you. (Zech. 2:10-11, RSV)

In Zechariah 3:1-9, the Angel is portrayed as Judge. A court scene is presented where Joshua the High Priest stands before the Angel with Satan as the Accuser. The Angel, termed YHVH, passes judgment calling on YHVH in the third person or YHVH of Hosts to rebuke Satan:

Then he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD [YHVH] said to Satan, 'The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?" Now Joshua was standing before the Angel, clothed with filthy garments. And the Angel said to those who were standing before him, "Remove the filthy garments from him." And to him he said, "Behold, I have taken your iniquity away from you, and I will clothe you with rich apparel." And I said, "Let them put a clean turban on his head." So they put a clean turban on his head and clothed him with garments; and the Angel of the LORD was standing by. And the Angel of the LORD enjoined Joshua, "Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch. For behold, upon the stone which I have set before Joshua, upon a single stone with seven facets, I will engrave its inscription, says the LORD of hosts, and I will remove the guilt of this land in a single day." (RSV)

In verse 3, the Angel (termed YHVH) does not rebuke Satan directly, but calls on YHVH, who must be God Most High to rebuke Satan. This parallels the account of Michael calling on the Lord (Kurios in the Greek, corresponding to Adonai or YHVH in Hebrew) to rebuke Satan as recorded in Jude 9:

But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you." (RSV).

Notably, the Angel of YHVH is equated to God [Elohim] in Zechariah 12:8:

On that day the LORD will put a shield about the inhabitants of Jerusalem so that the feeblest among them on that day shall be like David, and the house of David shall be like God, like the Angel of the LORD, at their head. (RSV)

This passage conveys several concepts. Firstly, the Angel of YHVH is at their head; that is, he goes before Judah (and Israel) in battle – this parallels Christ as the Captain of our salvation:

For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Heb. 2:10, KJV)

Secondly, we see that at Messiah's coming (for the passage is Messianic) the house of David shall be like Elohim, and the Angel of YHVH; that is, humans are to be counted in the ranks of the Elohim and angels of YHVH. Thirdly, this passage prophetically identifies the lineage the Angel of YHVH would adopt as Messiah, namely the house of David. Christ of course was of the house of David. In Micah's account of the coming of Messiah it is said that his origin is from old, from ancient days. He is said to stand in the strength of YHVH, of YHVH his Elohim. Thus, Messiah has a superior YHVH and Elohim who anoints him with authority:

But you, O Bethlehem Ephrathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from of old, from ancient days. Therefore he shall give them up until the time when she who is in travail has brought forth; then the rest of his brethren shall return to the people of Israel. And he shall stand and feed his flock in the strength of the LORD [YHVH], in the majesty of the name of the LORD [YHVH] his God [Elohim]. And they shall dwell secure, for now he shall be great to the ends of the earth. (Mic. 5:2-4, RSV)

The aspect has been examined in the paper Micah 5:2-3 (No. 121).

12. Summary

The Bible clearly and unambiguously teaches that there is only one true God. Jesus identified this Being as his Father (Jn. 17:1-3). He is known by numerous names and titles including the Most High, El Shadday or Almighty God, YHVH of Hosts, YHVH, Eloah, Elohim, HaElohim, and so forth. He alone is immortal and holy. He is the object of worship of the New Testament (Jn. 4:21-24) and was the object of the worship of Old Testament Israel (Ex. 20:2-3). As the Most High God, He was the God of Israel (e.g. Deut. 32:8; 2Sam. 22:14; Ps. 7:17; 9:2; 21:7; 46:4; 47:2; 50:14; 56:2; 57:2; 73:11; 77:10; 78:17,56; 83:18; 91:1,9; 92:1,8; 107:11).

The Bible also teaches that the one true God is invisible, and no man, at any time, has ever seen Him or heard His voice, but that He has chosen to reveal Himself to humans through supernatural messengers termed mal'ak or angels. In Hebrew, the name for God in the singular is Eloah, and this term properly belongs only to the one true God. However, there is a derivative form of this word which is Elohim. This term Elohim is in the plural and embraces all the beings of the spirit realm, from the Most High God, to His messengers or angels, and even fallen angels. It has also included humans in specific instances. The term Elohim is applied to any who represent Eloah. Because they carry His authority they therefore carry this derivative form of his name. At times, the one Elohim who is Eloah is differentiated in the Hebrew from other Elohim by the addition of the prefix Ha to Elohim, meaning The God.

A similar application is made for YHVH of Hosts which is another title of the one true God. Beings which represent YHVH of Hosts are frequently termed YHVH themselves for they carry His authority and hence His name. At times YHVH of Hosts is also referred to as YHVH without any additional distinctive term being added to this name.

Of greatest interest to us is the singular Mal'ak of YHVH or Angel of YHVH who most frequently dealt with humans and who was assigned the specific function of being Israel's Elohim (representing Eloah who was the object of Israel's worship). A careful comparison of the accounts of the appearances and dealings of this Mal’ak with the patriarchs and Israel indicate that he was none other than the one we know as Jesus Christ prior to his incarnation.

There is another aspect of the term Yahovah in distinction where the term Yahovih (Strong’s Hebrew Dictionary (SHD) 3069) is used only of God and is pronounced elohim by Judaism, whereas Yahovah (SHD 3068) is used of subordinates including the pre-existent Christ, and pronounced adonai by Judaism in distinction (cf. the paper The Pre-Existence of Jesus Christ (No. 243)).

In the OT, Christ as the Mal’ak of YHVH performed the same functions as he does in the NT. He acted as the revealer of Eloah's will. He shared in the divine nature of Eloah, and perfectly reflected Eloah's nature and character. As the mediator between God and man, to see him was to see Eloah; to hear him was to hear Eloah. The words he spoke were not his own, but Eloah's.

When men and women of the Old Testament thought of God, they thought of Eloah or YHVH of Hosts, recognising that He revealed Himself to them through His Mal’ak or Angel whom they also termed Elohim. When the Angel was present with them, YHVH of Hosts was present. The actions and words of the Angel were the actions and words of YHVH of Hosts. They could address him as their Adonai, Elohim, and YHVH, knowing that he had an Adonai, Elohim, and YHVH over him.

When we read of YHVH acting in the first person, we are reading of the Angel of YHVH perfectly implementing the will of YHVH of Hosts. When we read of YHVH distinguished from His Angel, we are being reminded that YHVH does work through a mediator as He deals with humanity.

Thus, there is coherency and unity between the Old and New Testaments. God the Father is the one true God of both collections of Scripture. Christ is His mediator, and agent of redemption, the one who reveals His will to humanity. Hence we can perceive more fully the implications of John's statement in John 1:18:

No one has seen God at any time. The only begotten Son [Marshall's RSV Interlinear, only begotten (Gk. monogenes theos meaning only-born) God], who is in the bosom of the Father, he has declared [him].

The work by Dr Hort of 1876, On Monogenes Theos in Scripture and Tradition (No. B9) deals with the term monogenese theos.

No one has seen God at any time.

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