The Angel of the LORD

     There are numerous references in the Bible to “the angel of the LORD,” and over the years much discussion and speculation have arisen concerning his identity. At times in scripture the angel of the LORD is referred to as “the LORD”¹ or “God” (cf. Gen. 22:9-18; 31:11-13). When the angel of the LORD spoke, sometimes it is stated that “the LORD” was speaking (cf. Gen. 16:10-13; Ex. 3:2-18). When individuals saw the angel of the LORD, they claimed to have seen “God” (cf. Gen. 32:30; Judg. 13:21-22). Who was this extraordinary personality? 

     These remarkable accounts have led some to conclude that the angel of the LORD was actually the pre-incarnate Christ, manifesting himself long before his virgin-birth. Because of this, some Bible translators (e.g. NKJV) have taken it upon themselves to make a distinction between ordinary angels of God and “the Angel [capital A] of the LORD.” One popular argument is that the angel of the LORD said to Moses, “I AM WHO I AM . . . I AM has sent you” (Ex. 3:2, 14), and later Jesus said, “before Abraham was, I AM” (John 8:58), therefore Jesus must have been the angel of the LORD. Another argument is that Jesus is identified as “that spiritual Rock that followed [Israel]” (1 Cor. 10:4), and the angel of the LORD accompanied and provided for Israel (Ex. 14:19-20), therefore Jesus must have been the angel of the LORD. 

     However, these arguments are less than conclusive. If the angel of the LORD was simply speaking God’s message in Exodus 3:14, then he himself is not identified as “I AM” but only God is. The statement in John 8:58 shows Jesus’ timeless existence (an attribute of God), but it does not automatically equate him with the angel of the LORD any more than the same words spoken in John 9:9 equate the former blind man with the angel of the LORD. It is true that the angel of the LORD accompanied Israel from Egypt (Ex. 14:19), but so did Moses (Ex. 12:31), and no one thinks that Moses was the pre-incarnate Christ! The LORD God led the Israelites from Egypt (Ex. 12:51; 13:18, 21), the angel of God led the Israelites from Egypt (Ex. 14:19; cf. Num. 20:16; Judg. 2:1), and Moses led the Israelites from Egypt (Ex. 3:10). This does not mean that the angel of God was actually the LORD himself any more than Moses was the LORD himself. There appears to have been a chain of authority in accomplishing this mission. Moreover, in Deut. 32:3-4 ff. the designation “the Rock” is attributed to the LORD God who provided for the Israelites, so it seems more reasonable to identify Jesus (1 Cor. 10:4) as the LORD God rather than the LORD’s angel. 

     There is a much more plausible explanation of these unusual accounts. Without getting into the complicated and sometimes subjective debate over so-called “theophanies” (i.e. visible appearances of God to man), consider the fact that God regularly spoke through various mediums or representatives. This does not mean that God himself was actually taking on human form, but he was simply being represented by his special delegates who acted and spoke on his behalf. No one could have truly seen the LORD God himself and survived (Ex. 33:20; 1 Tim. 6:16; cf. Judg. 6:22-23; 13:21-23). But when the fullness of the time had come (Gal. 4:4), the eternal Logos emptied himself of the privileges and glory of deity in becoming a man (John 1:1-14; 17:5; Phil. 2:5-9; Heb. 2:10-18) and was manifested as God in the flesh (Matt. 1:23; 1 Tim. 3:16). But the Bible does not suggest an actual incarnation of the Lord prior to this.

     When all of the biblical information is taken into account, it seems evident that the many references to “the angel of the LORD” are not necessarily referring to an individual by that name. Whenever God sent an angel to accomplish a specific mission, he was the angel of the LORD on that particular occasion. To illustrate, consider the fact that there were many “prophets of God” (Ezra 5:2), and each was “a prophet of the LORD” (2 Chron. 18:6; 28:9). But when a single prophet was accomplishing a designated task, he could legitimately be referred to as “the prophet” on that particular occasion (cf. 1 Kgs. 20:22, 28). There is a plurality of “the angels of God” (Gen. 28:12; 32:1; Matt. 22:30; Luke 12:8-9; John 1:51), and when only one is operating in a given context, he is, on that occasion, the angel of God.

     “The angel of the LORD” who appeared to Moses in a burning bush (Ex. 3:2) was later identified by an inspired spokesman as “an angel” (Acts 7:30). God promised to send “an angel” to lead and protect the Israelites, whom he described as “My angel” [i.e. the angel of the LORD] (Ex. 23:20, 23; 32:34; 33:2; cf. Dan. 6:22; Acts 12:7, 11). Elijah was comforted by “the angel of the LORD,” but this was simply “an angel” (1 Kings 19:5-7). “The angel of the LORD” whom God sent to punish Israel (1 Chron. 21:9-30) was nothing more than “an angel” (v. 15). “The angel of the LORD” who destroyed the Assyrian army (2 Kings 19:35; Isa. 37:36) was merely “an angel” (2 Chron. 32:21). Joseph hearkened unto “the angel of the Lord” (Matt. 1:24) who was simply “an angel of the Lord” (v. 20) and obviously not the same person who was in Mary’s womb (v. 18).  

     In short, the angel of the LORD was a special messenger or representative sent by the LORD on any given occasion to speak and act on the LORD’s behalf. Often a distinction is made between the angel of the LORD and the LORD God himself, showing they are not one and the same (cf. Gen. 16:11; 18:14, 19; Judg. 13:5-9; 2 Sam. 24:16-17; Zech. 1:12-13). The LORD said of his angel: “for My name is in him. But if you indeed obey his voice and do all that I speak . . .” (Ex. 23:21-22); i.e. the angel of the LORD, as God’s delegate, spoke with the authority of God. The Israelites were protected by “the angel of God’s presence” (Isa. 63:9), i.e. he represented the presence of God among God’s people, therefore to see “the angel of the LORD face to face” (Judg. 6:22) was to see “God face to face” (Gen. 32:30) in proxy.

     This may be further illustrated by the fact that the LORD said he had come down to deliver his people from Egypt to the land of promise (Ex. 3:8, 17), but it was actually by the hands of his servant Moses that God was to deliver his people (Ex. 3:10). Furthermore, the LORD God said, “I will stretch out My hand and strike Egypt . . .” (Ex. 3:20), but it was through his representative Moses that the signs were to be performed (Ex. 4:17; 14:13-16). God said to Moses, “So [Aaron] shall be your spokesman to the people. And he himself shall be as a mouth for you, and you shall be to him as God” (Ex. 4:16). Again the LORD said to Moses, “See, I have made you [as] God to Pharaoh, and Aaron your brother shall be your prophet. You shall speak all that I command you. And Aaron your brother shall tell Pharaoh to send the children of Israel out of his land” (Ex. 7:1-2). When Aaron functioned as Moses’ spokesman, it was as if Moses himself were speaking. When Moses acted as God’s representative, it was as if God himself were acting. Later when individuals stood before God’s priests and judges, they were ultimately standing before “the LORD” (Deut. 19:17).

     Jesus was not the angel of the LORD. He is far superior to any angel and is clearly distinguished from the angels of God (Hebrews 1:4-14; 2:1-16). Angels cannot be acceptably worshipped (Col. 2:18; Rev. 19:10; 22:8-9), thus the angel of the LORD directed worship away from himself (Judg. 13:15-16).² But Jesus regularly received worship (Matthew 8:2; 9:18; 14:33; 15:25; 28:17).

     Let us learn from these extraordinary accounts of the angel of the LORD that God cares for his people and through the centuries has always provided for their needs in many different ways, even when they did not fully understand how God was accomplishing it. “I sought the LORD, and He heard me, and delivered me from all my fears . . . . The angel of the LORD encamps around those who fear Him, and delivers them” (Psalm 34:4-7).

--Kevin L. Moore

Endnotes: 

  ¹ Throughout this article, "the LORD" = Hebrew Yahweh or Jehovah; "Lord" = Hebrew adonai or Greek kurios.     

   ² Contrary to what some have alleged, no angel of the LORD was ever acceptably worshipped (cf. Col. 2:18-19). Abraham “bowed himself to the ground” before the three heavenly messengers (Gen. 18:2), but this was a customary sign of respect rather than an act of worship (cf. 19:1; 33:3; 42:6; 43:26, 28; 44:14). Balaam “bowed his head and fell flat on his face” evidently out of fear (Num. 22:31; cf. Dan. 8:17), and Samson’s parents “fell on their faces to the ground” apparently in awe (Judg. 13:20; cf. Lev. 9:24). Manoah, not knowing who his visitor really was, wanted to prepare a young goat for the angel of the LORD as a meal, and the LORD’s angel told him that he wouldn’t eat Manoah’s food but to offer a burnt offering to the LORD, which Manoah did (Judg. 13:15-21). Gideon brought the angel of the LORD an “offering” [minchah] of meat, broth and bread (Judg. 6:18-21), but this was intended as a meal or a customary gift (cf. 3:15-18; Gen. 32:13-21; 33:10; 43:11-26) rather than an offering of worship. When Joshua “fell on his face to the earth and worshipped” (Josh. 5:14), the text does not specify whom he worshipped, and to suggest that he worshipped the commander of the LORD’s army is an unnecessary assumption. Only God is to be worshipped (Matt. 4:10), and God’s angels are our fellow servants who are not worthy of worship (Rev. 19:10; 22:8-9).

Related Posts: Questions About Angels, Michael the Archangel

Originally appearing in The Exhorter 4:3 (July-Sept. 2001). For an alternative view, see Wayne Jackson, Angel of Jehovah

Image Credit: http://www.gospelgifs.com/art_pages_01/angel-of-the-lord.htm

Questions About Angels

Does the Bible teach that each person has a guardian angel?

      The concept of guardian angels became popular among the Jews during the intertestamental period (cf. Tobit 5.6, 21; Testament of Levi 5.6) but has no clear precedent in the New Testament.
     In Matthew 18 Jesus taught that his disciples must be “as little children” to enter the kingdom of heaven and the Lord does not want a single one to be lost (vv. 1-14). In the midst of this discourse, Jesus said: “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven” (v. 10 NKJV). However, the reference to “their angels” [plural] does not indicate that each Christian has his/her own guardian angel, and whatever these angels are doing is taking place in heaven instead of on earth. The NEB rendering "their guardian angels" is without justification. This passage is addressing eternal salvation rather than temporal guidance or protection on earth (cf. Luke 12:8-9; 15:7, 10; 16:22; Revelation 3:5). The point seems to be that maltreatment of "these little ones" does not escape the notice of the heavenly throne (cf. Luke 1:19).

      An angel of the Lord released Peter from prison (Acts 12:7-11), and when the brethren did not believe Rhoda’s report that Peter was standing at the gate, they replied, “It is his angel” (v. 15). However, their mistaken assumption does not prove that Peter actually had a “guardian angel,” and they may have been presupposing that Peter was killed and his spirit (cf. 23:8) had spoken to Rhoda. Later Paul was comforted by “an angel of God” (Acts 27:23 f.), but again, this does not support a “guardian angel” theory. Hebrews 1:14 acknowledges that angels (in general) are ministering spirits for the heirs of salvation, but this does not suggest that each Christian has his/her own guardian angel.

What is the function of angels today?

      Angels are referred to as “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:13-14). The Greek word apostellomena in this verse [from apostellô, “to send forth”] is a present tense participle, meaning that angels are currently and continually being sent by God to minister to the needs of God’s people. This is consistent with how God has operated in the past (Psalm 91:11-12; 103:20-21; Matthew 4:11; 24:31; Luke 22:43), and there is no reason to suppose that angels are no longer active as God’s providential agents. “Some have argued that with the conclusion of the miraculous age angels also ceased to function, but in view of the fact that angelic activity is not restricted to the miraculous, there is no reason to believe that this is the case” (Rex Banks, The Exhorter [July-Sept. 2001]: 4). Wayne Jackson comments on Hebrews 1:14, “Since the supernatural era is gone, and only God’s providential activity (i.e. the divine manipulation of natural law) remains, one must conclude, I think, that somehow God employs angels in the implementation of His providential will on behalf of His saints in today’s world . . . . but beyond this we should not speculate” (VOTI 29:94). God providentially works in the lives of Christians (Romans 8:28; 1 Corinthians 10:13; 2 Corinthians 2:12; 1 Thessalonians 3:11), and his angels appear to be the instruments through which he works.  

What is meant by the statement, “some have unwittingly entertained angels” (Hebrews 13:2)?

      In this verse the writer of Hebrews is admonishing his readers to remember to be hospitable to strangers, and the motivation he offers is that “some have unwittingly entertained angels.” Since the epistle to the Hebrews is filled with allusions, references, and quotes from the Old Testament, the inspired writer no doubt had in mind Old Testament examples of angelic visitations with which his initial readers would have been familiar (e.g. Genesis 18-19; Judges 6:11 ff.; 13:2 ff.). This does not necessarily mean that we should expect angels to personally visit us today, but the point is that hospitality should be practiced (cf. Romans 12:13; 1 Peter 4:9) because (as biblical accounts illustrate) there are unexpected benefits to be gained.

How do some popular myths about angels compare to the biblical record?

      Angels are often depicted in modern art as blonde-haired females, but in the Bible they always appear in masculine form (Genesis 19:1, 10; Mark 16:5; et al.) and nothing is said about their hair or its color. With the exception of the seraphim and cherubim, angels in the Bible are never portrayed with wings. They do not play harps or have halos suspended over their heads. Although angels have the ability to speak, they are not mentioned in the Bible as singing (with the possible exception of Job 38:7). The Bible does not teach that angels are departed saints or that saints will someday become angels. As a matter of fact, Paul says that “we shall judge angels” (1 Corinthians 6:3). While much of the angels’ work in the Bible is described in a positive manner, they often evoke fear (Numbers 22:31; Matthew 28:2-5; et al.) and administer harsh judgment (2 Kings 19:35; Psalm 78:49; Matthew 13:41-42; Revelation 8:5-13; et al.). One with a biblical perspective on angels does not deny their existence (Acts 23:8) or activity (Hebrews 1:14), or misapply scripture references about them (Matthew 4:5-6), or ascribe to them attributes and functions beyond the scope of God’s revealed word.

Are angels aware of what is happening in our lives?

      Jesus said “there is joy in the presence of the angels of God over one sinner who repents” (Luke 15:10). The lives of the apostles were “a spectacle to the world, both to angels and to men” (1 Corinthians 4:9). Jesus (in the flesh) was “seen by angels” (1 Timothy 3:16), and concerning Timothy’s conduct, Paul admonished him “before God and the Lord Jesus Christ and the elect angels” (1 Timothy 5:21).

--Kevin L. Moore

Related Posts: The Angel of the Lord, Michael the Archangel, Demons & Demon Possession

Related articles: Rick Renner, 12 Legions of Angels; Wayne Jackson, What the Bible Says About Angels; Hiram Kemp, What the Bible Says About Angels 

Related Presentations: Martin Klamm, Guardian Angels

Image Credit: http://shieldoffaith62.blogspot.com/2012/12/guardian-angels-among-us.html

Lifting Up Holy Hands

     In light of 1 Timothy 2:8, should Christians lift their hands as they worship God? At least three things need to be considered here: what this passage actually says, what it means, and how it applies. Paul wrote to the young evangelist in Ephesus: “Therefore I desire that the men pray everywhere, lifting up holy hands, without wrath and doubting” (NKVJ). Notice first of all that this admonition is addressed to “the men” (tous andras = adult males) in contrast to “the women” (tas gunaikas, v. 9), therefore this was something enjoined on the male Christians who pray rather than everyone in the worship assembly. Furthermore, notice that Paul does not simply refer to lifting up hands, but rather “lifting up holy hands.” This raises the question: is Paul addressing one’s physical posture (i.e. the position of his hands) when he prays or something else? If the focus is on what a man does with his literal hands, in what sense are they to be “holy”?

      The Bible describes a number of different physical positions for prayer: e.g. standing (Mark 11:25), kneeling (Dan. 6:10), sitting (Luke 22:14, 17), lying down (2 Sam. 12:16), prostrate (Matt. 26:39), bowed head (Ex. 4:31), eyes looking upward (John 17:1), facing a wall (2 Kgs. 20:2), lifted hands with bowed head (Neh. 8:6), standing with lifted hands (1 Kgs. 8:22), kneeling with lifted hands (1 Kgs. 8:54), etc. It is evident that there is no prescribed posture for prayer. However, God’s word consistently emphasizes that the condition of a man’s heart and life is essential when he prays. “Let him turn away from evil and do good; Let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and his ears are open to their prayers; but the face of the Lord is against those who do evil” (1 Pet. 3:11-12; cf. 1 John 3:22; 5:11-15; Prov. 15:29; 28:9; Isa. 59:1-2; et al.). Therefore the key word in 1 Timothy 2:8, in connection with prayer, is “holy” rather than “hands.”

      Since a person uses his hands for most physical activities, the hands symbolize one’s actions (cf. Gen. 16:12; Job 14:15; 20:10; Matt. 6:3; Mark 9:43). And a person’s actions (good or bad) are directly related to the condition of his heart (Matt. 12:34-35; Mark 7:20-23). Those guilty of sin (as opposed to being “holy”) are metaphorically depicted in the Bible as having dirty “hands” (Isa. 1:15; Ezek. 3:18, 20; Jas. 4:8), and thus the removal of sin from one’s heart/life is symbolized as cleansing the “hands” (Deut. 21:6-9; Job 17:9; Psa. 24:4; 26:6; Jas. 4:8). When Pilate wanted to proclaim his innocence in condemning Jesus, he “washed his hands” (Matt. 27:24). David wrote: “The Lord rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me” (Psa. 18:20). Obviously there is much more in view here than personal hygiene!

      In the Bible the actual lifting of one’s hands in prayer symbolized that a pure life was being offered to God and thus the prayer should be unhindered. But the same could be accomplished without the literal raising of one’s hands (cf. Matt. 26:39). Whether a person’s hands are lifted or not, dirty or clean, has nothing to do with the acceptability of his prayers.  It is the condition of one’s heart and life that matters to God. Sin (the “dirt” of the soul) causes one’s prayers to be hindered (Isa. 59:1-2; Psa. 66:18), not the condition or position of his physical hands. 

      God directed Isaiah to write: “And when you spread forth your hands, I will hide my eyes from you: yea, when you make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil” (1:15-16). It is clear that “lifting hands” is a metonymy for prayer, just like “bowing the knees” (Eph. 3:14) is a metonymy for reverence and humility of heart.  To lift up your hands in prayer is to lift up and present your heart, soul, and life to God (cf. Psa. 63:4; 86:4; Lam. 3:41). If your spiritual “hands” are stained with sin, God will not hearken unto your prayers (Psa. 66:18). But if your spiritual “hands” are cleansed from sin (Psa. 18:20, 24; 24:4), your prayers will be acceptable to God (1 Pet. 3:12). “If you would prepare your heart, and stretch out your hands toward Him; If iniquity were in your hand, and you put it far away, and would not let wickedness dwell in your tents; Then surely you could lift up your face without spot; Yes, you could be steadfast, and not fear” (Job 11:13-15).

      In 1 Timothy 2:8 the emphasis is not on the position of men’s hands but rather the holy lives of the men who pray (or lead prayers in the assembly). A Christian mechanic with grease-stained hands or a Christian amputee with no hands at all can still lift “holy hands” in prayer as long as his heart and life are set apart in faithful service to the Lord. Regardless of physical posture, when men pray God wants their hearts and lives to be holy (Rom. 12:1; Eph. 1:4). A praying man can raise his hands in the air if he chooses (or kneel or stand, etc.). But if an unrighteous man prays with hands lifted and a righteous man prays with unlifted hands, only the latter is in harmony with Paul’s sentiment in 1 Timothy 2:8.

--Kevin L. Moore

Addendum:
     With respect to those who feel compelled to wave their arms in the air during worship, please consider the following. (1) If the intention is to comply with 1 Timothy 2:8, the point of Paul's directive has been missed, and there is no other passage in the New Testament to which an appeal can be made. (2) The men who pray are singled out in the text, not the women (vv. 9-15) or even the entire assembly. (3) If the practice is borrowed from our charismatic neighbors (many of whom, incidentally, ignore or dismiss or explain away vv. 11-12), the standard of worship is all wrong. (4) If the purpose is to generate a special feeling, or it results in drawing undue attention to the one(s) doing it, the focus of worship is all wrong. (5) If it causes a distraction to others who are trying to worship, or even a potential distraction, how is this practice, which is not legitimately based in scripture, justifiable? On the other hand, if everyone in the assembly is reverently and discreetly lifting hands simply as a customary worship posture (cf. Neh. 8:6) with which all are comfortable and no one stands out (similar to bowing heads or sitting or standing), there is no biblical teaching that would be at variance with it as long as the above five points are taken into account.