The Angel of the LORD (3)

Jehovah testifies of the Angel of the LORD, who revealed Himself in Old Testament times in a human body or in a different manner; “Behold, I send an Angel before thee, to keep thee in the way (…) for My name is in Him” (Exodus 23:20&21).

With “My name” is meant the name Jehovah, God’s greatest name. Now the LORD says of the Angel of the LORD—only of Him and of no one else—those wonderful words, “My name is in Him.” That is to say—He is of the same essence as I am. No matter who I am, He is the same—He is Almighty God with Me, His name is also Jehovah (see Exodus 13:21). The Angel of the LORD is God’s Son, who together with the Father and with the Holy Spirit is the true and eternal God. He is differentiated from God, but, at the same time, He is God Himself and one with Him in name, might, deliverance, blessings, praise, and honor. Centuries later He would say of this mystery, “I and the Father are one” (John 10:30). When Phillip asked Him, “Show us the Father, and it sufficeth us,” He answered him, “Have I been so long with you, and have you not known Me Philip? he that hath seen Me hath seen the Father; and how sayest thou then, Show us the Father?” (John 14:8&9).

The Angel of God’s countenance (or before God’s presence)

In Isaiah 63:9 the Angel of the LORD is called the Angel of the presence of the LORD. Of Him it is stated that He has saved His people. That can, of course, not be the work of a created angel but only of Christ, God’s Son, the promised Messiah.

What is meant by God’s presence? In Scripture the term refers to God Himself. That is especially true when He reveals Himself. When He sets His countenance against someone, then He reveals Himself as an enemy in wrath and enmity. David, however, prayed, “LORD, lift Thou up the light of Thy countenance upon us” (Psalm 4:6b). The man after God’s own heart desired to share in the communion of his covenant-God; he desired to bask in the light of His friendly countenance. The Angel of God’s presence, that is, He, is how He revealed Himself to the people of Israel. By His hand He delivered them out of Egypt and gave them His law upon Mount Horeb. By Himself He had led and carried them through the wilderness. The Angel was their Deliverer and their God (Isaiah 63:9). He was the same who centuries later has spoken that majestic and unfathomable gospel message, “All things are delivered unto Me of My Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomever the Son will reveal Him” (Matthew 11:27).

A gradual revelation

When the Angel of the Lord appeared in human form to the men of Emmaus, then He revealed Himself in a gradual manner. Who knows better than He that even the most holy are in and of themselves weak, small, sinful, and full of fear? If He had immediately revealed Himself unto them, they would not have been able to bear it, but He came to them and first spoke in a friendly manner. Only after a period of time they understood with holy awe who He was.

Abraham thought that three men had come, a master with two servants, otherwise he would not have begun preparing a meal. When he addresses the foremost of the three men as “Lord,” he means nothing more than a gentleman (Genesis 18:3; see also marginal note #5).

Gideon also addressed the Angel of the Lord who was sitting under the oak at Ophrah by saying “Oh my Lord…” The wife of Manoah did not know that it was the Angel of the LORD, but did say, “There came a man of God unto me, and his countenance was like the countenance of an angel of God, very terrible.”

The Judge of the entire earth

When we carefully read the chapters which speak about the Angel of the LORD, there can be no doubt that the Angel of the LORD is the Son of God. We read further in Genesis 18 that it is the LORD who has appeared unto Abraham (verse 1).

The Man appears to know that Sara had laughed (verse 13). In verse 25, Abraham calls Him the Judge of the entire earth, and in verse 27 he comes before Him in the greatest humility. In the last sentence of this chapter is written that the LORD departed when He had finished communicating with Abraham (verse 33). That the other two men were ordinary angels is apparent in Genesis 19:1: “And there came two angels to Sodom at evening…” Abraham has also not called them LORD. If he had done so, you can be assured that they would have refused to be called by the name of God (Revelation 19:10). In Judges 6:14, the Angel of the LORD is called The LORD, but that was hidden for Gideon. He says to the Man, “Oh, my Lord…” but in verse 22 he fears to die because he had seen an Angel of the LORD face to face. For who shall see God and live? Then, however, Gideon receives insight about the meeting, for the meal which he has prepared was changed into a sacrifice. No, Gideon will not perish but abide before God in the Angel of the LORD, the promised Messiah. He could not have received a more favorable token (verse 17).

The Angel had promised him, “Surely I will be with thee (verse 16). I with thee—not only personally but also as judge. Have not I sent thee? I will be with thee, I the Angel of the LORD, God’s Son.” Certainly, the strife must still be begun, but Gideon could see through faith upon that Hero and Mediator. Then he built an altar and in holy joy and full of holy awe said, “The LORD is peace” (verse 24).

The Lord’s right hand is high exalted,

Jehovah’s strong and mighty hand;

The vaunting enemy He halted,

And made His chosen ones to stand.

I shall not die but live before Him,

And all His mighty works declare,

That all may joyfully adore Him

Who in His loving kindness share. p

(To be continued)

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