In many parts of the Word we read of the appearance to men of faith of divine messengers, known to us as angels. The word commonly translated in the Old Testament “anger is “malach”, which, according to Strong’s Concordance, comes from a root meaning to despatch, as a deputy, messenger or ambassador. In the New Testament we have the Greek word “aggelos” (which is derived from “aggelo”, meaning “to bring tidings”), translated as “angels”. Both of these words are used of mortal men and thus are also translated “messengers” (cp. Malachi 2. 7-9; 3. 1 and James 2. 25).
By the use of these words in reference to God’s ambassadors, we learn of their occupation: to act as messengers of God in the performance of His will and purpose.
Because these creatures are concerned with the outworking of God’s behests, and are therefore His representatives upon earth, we might well expect that often they would bear His Name. This is in fact the case, for we read of angels appearing, and later in the record being styled “Yahweh” or “elohim”. Understanding this principle of God-manifestation through messengers, many superficial difficulties of the scripture are resolved.
For example, John the apostle says emphatically, ”No man hath seen God at any time”, and Paul confirms this fact to Timothy when he says that God dwells “in light which no man can approach unto, whom no man hath seen nor can see” (1 Tim. 6. 16). However, we read of Jacob saying, “I have seen God face to face”, and also of the Lord speaking to Moses “face to face as a man speaketh unto his friend” (Exodus 33. 11). Our conception of God revealing Himself in other beings resolves this problem. It also explains the true relationhip of the Father and His Son Jesus Christ.
This understanding is greatly strengthened by a consideration of a number of scriptural accounts where angels are called by God’s Name. In Genesis 1. 26 we read, “And God (elohim—”mighty ones”) said “Let us make man in our image, after our likeness . . .” The casual reader might assume from the facts that God is referred to as “us”, or more than one person, that a trinity is being alluded to. But if we understand that angels were present at creation, carrying out the edicts of the Most High God with rejoicing ( Job 38. 7), and that they are often styled—”elohim”, the matter becomes clear.
In Genesis 18. 1-2 we are told that the Lord (Yahweh) appeared unto Abraham in the plains of Mamre as he sat in the heat of the day, and when he lifted up his eyes and looked, he was surprised to find three men standing by him. Later we find the men” speaking with him in the divine Name, for the record says “And Yahweh said unto Abraham, “Wherefore did Sarah laugh. . .” (v. 13).
Also we learn from this chapter that one of the angels was particularly designated by the Name of Yahweh, whereas the other two were inferior. This appears from verses 20-22 where after hearing that the cities of Sodom and Gomorrah were exceeding sinful, two of the “men” departed to investigate the wickedness, whilst Abraham stood yet before Yahweh, the third “man”. The name-bearer continued to reason with Abraham concerning the true state of Sodom, and then departed, as Moses says, “And Yahweh went his way, as soon as he had left off communing with Abraham” (v. 33). That these “men” were in fact angels is put beyond doubt for we read, “And there came two angels to Sodom at even . . .” (19. 1).
They warned Lot of Sodom’s inevitable fate in the following words: “Bring them (his relatives) out of this place, for we (the angels) will destroy this place, because the cry of them is waxen great before the face of Yahweh, and Yahweh hath sent us to destroy it.” The actual annihilation of these cities of the plain is attributed to God (elohim): “Elohim destroyed the cities of the plain” (v. 29). Thus God brought about His purpose through His ministers.
In Genesis 22, where is recorded the account of Abraham offering his son Isaac, we find some illuminating words about the angels. Verses 11 and 12 tell us, “The angel of Yahweh called unto him out of heaven and said, Abraham, Abraham, and he said, Here am I. And he (the angel) said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God (elohim), seeing thou hast not withheld thy son, thine only son from me”. Later the same angel appears, as we read in verses 15-16, “And the angel of Yahweh called unto Abraham the second time, and said by myself have I sworn, saith Yahweh, for because thou hast done this thing, and hath not . . .” Here, then, the angel is styled Yahweh and Elohim—the supreme God manifesting Himself through His messengers.
At the time of Jacob’s departure from Laban, he explained to his wives, Leah and Rachel, a dream he had been given. He said, “The angel of God spake unto me in a dream, saying Jacob . . . I am the God (Ail—power, strength) of Bethel (House of Ail) where thou anointest the pillar . . .” (Genesis 31. 11-13). Here this ambassador takes the title of “Ail” or “El” (frequently used of God Himself), who is styled the “Most High God” (Ail Elyon) (Genesis 14. 18, 19, 20, 22), and who is superior to His messengers (or “Ailim”), for Moses says, “Who is like unto thee, 0 Yahweh, among the gods (Ailim—–strong ones)? Who is like thee, glorious in holiness, fearful in praises, doing wonders” (Ex. 15. 11).
Moses tells us that when Israel cried unto the Lord during their bondage in Egypt He heard their voice and sent an angel which brought them forth, and eventually led them into the land of promise. The first thing which this angel did in his commission was to appear to Moses in the bush, while he tended Jethro’s flock in the precincts of Horeb. We read, “And the angel of Yahweh appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire . . . And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when Yahweh saw that he (Moses) turned aside to see, God (elohim) called unto him out of the midst of the bush . . . and he said I am the God of thy father, the God of Abraham . . . and am come down to deliver them out of the land of the Egyptians” (Num. 20. 16; Exodus 3. 1-8). This divinely sent minister was made by God a “flame of fire” and in hearkening to the voice of His mouth, and doing His pleasure, he bears the titles and Name of his Lord (Ps. 103. 20-21; 104. 4).
If we follow through the work of this angel, we can trace many features of these servants of God, of whose glorious likeness we would be partakers. The Bible has been written expressly for our learning, so that we through the patience and comfort of its revelations might have hope. (Luke 20. 36; Rom. 15. 4). It therefore behoves us to search diligently and prayerfully its pages, if so be that God will grant unto us His wisdom. We read in the Law that God told Israel He would send His angel before them thus,
“Beware of him (the angel), and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him. But if thou shalt indeed obey his voice, and do all that I shall speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. . . . For mine angel shall go before thee . . . and I will cut them off” (Ex. 23. 20-23). If we ponder these words we shall perceive how completely this particular emissary was to be “as God” to Israel. We are told that God’s name was in him, which apparently gave him the divine prerogative to forgive or acquit sin; his words were God’s words, “obey His voice and do all that I (God) shall speak”; this messenger was to lead Israel to the land of Canaan and destroy their adversaries according to God’s purpose.
This angel and others were the mediators of the Law of Moses. (Acts 7. 38, 53; Gal. 3. 19; Heb. 2. 2), and it was the privilege of the elders of Israel, after the covenant had been sealed and ratified by blood, to “see the Elohim of Israel under whose feet there was as it were a paved work of a sapphire stone, and as it were the body of heaven in clearness”. Following their acceptance of the terms of the covenant the elders as well as Moses were permitted to come from their place of worship “afar off”, and were highly favoured in that the angel laid not his hand upon them. Not only did they see God but they did eat and drink, presumably with the angels, according to the procedure of the confirming of a covenant between two parties. (Exodus 24. 1-11).
Following this incident Moses and Joshua left the elders upon the mount of Horeb, and proceeded to climb higher, Moses disappearing in the cloud, where God (through the angels) spoke to him for 40 days concerning the details of the tabernacle and gave to him the two tables of the covenant (Ex. 24. 12; 31. 18). During this period the Israelites corrupted themselves in the making of the golden calf, to which they falsely attributed their miraculous deliverance from Egypt. It thus became the task of Moses to intercede and make atonement for the people before the angel whom God had warned Israel not to provoke, who would not pardon their sins (Ex. 23. 21; 32. 30). In response to his be seechings, Moses was told that those who had sinned would eventually perish, and that he should return to lead the people with the assistance of an angel (32. 34).
This appears to be an angel of inferior rank. That the “angel of God’s presence” was to be withdrawn appears from the words to Moses, “Depart and go up hence . . . and I will send an angel before thee; and I will drive out the Canaanite, the Amorite . . for I will not go up in the midst of thee, for thou art a stiff-necked people: lest I consume thee in the way” (Ex. 33. 1-3; Isa. 63. 9). The great blessing and the privilege of being cared for by “the angel of His presence”, with the outstanding attributes mentioned above, were to have been withdrawn. The urgency of the desperate plight of the people was immediately perceived by Moses and the people.
Questions came immediately to Moses’ mind—How could he possibly lead so great a people, if he had not recourse to divine wisdom and guidance? How could he mediate for the people if he knew not the way, the divine characteristics of the messengers of God? Moses, quick to see the problem, removed the tabernacle (or the tent, as the tabernacle of witness had not yet been constructed) from the people, so recently associated with sin, and placed it afar off. To this tent the mighty messenger of God came, descending in a cloudy pillar, to speak with Moses, the man of God who had acted so intelligently in the crisis.
What follows in the record is most important. Moses endeavoured to obtain an assurance from Yahweh that “His presence” would continue with Israel. He says “Thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight”. From these premises he seeks from God a knowledge of His way, so that firstly he and then all the people might obtain favour. The reply still leaves doubt, “Shall my presence go with thee, and will I give thee rest?” Moses continues to plead in terms so acceptable that finally his desire is granted. “If thy presence go not up with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? Is it not in that Thou goest with us? So shall we be separated (distinguished), I and thy people, from all the people that are upon the face of the earth.”
Moses by his prayer obtained the grace of God, and so when he asked to see the glory of God, he was doubly rewarded, for the angel said that he would make all his goodness to pass before him. The naked physical glory of this being was more than mortal eyes could behold. The mighty angel realising this instructed Moses to remain in the cleft or hollow of a rock and told him that he would protect him with his hand, until His facial glory had passed by, at which time the back parts would be seen (Ex. 33). What overpowering brilliance must the eyes of this servant of God have seen at this time. Isaiah tells us, “Men have not heard, nor perceived by ear, neither hath eye seen. . . what he hath prepared for them that wait on him” (64. 4). Undoubtedly one of the blessings of immortality will be eyes capable of seeing God, His glorified Son and the angels. “Blessed are the pure in heart, for they shall see God” (Matt. 5. 8; 1 John 3. 2).
God told the people that His Name was in the angel. The next day, therefore, when Moses had ascended the Mount again, the angel descended in the cloud, stood with Moses and proclaimed, “The Lord, the Lord God (Yahweh, Yahweh, Ail), merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty: visiting the iniquities of the fathers . . .” This is the glorious and righteous Name and character of God, in which the saints of God of all ages have hoped and prayed, even as Moses did immediately it was shown him: “If now I have found grace in thy sight, 0 Lord, let my Lord, I pray go among us; for it is a stiff-necked people; and pardon our iniquity and our sin and take us for thine inheritance” (Ex. 33. 4- 10 ) .
There is some indication in scripture that this angel was the archangel Michael, for an angel speaking to Daniel refers to Michael as “your prince”, that is, Israel’s prince, and also as “the great prince which stands for the children of thy people” (Dan. 10. 21; 12. 1). In the days of Ezra, the angel of the Lord who watched over the Jews who were rebuilding the temple of the Lord is said to be Michael the archangel by Jude (compare Jude 9; Zechariah 3. 1-2; Ezra 5. 5).
We can now see plainly how God has in times past revealed Himself to men through His angels, who are styled, “Yahweh”, “Ail” or “Elohim”. This is perhaps one reference upon which it would be well to conclude. In Psalm 8. 5 David says “For thou hast made him (man) a little lower than the angels, and hast crowned him with glory and honour”. The words here translated “angels” is “elohim” and is usually, of course, translated “God”, and means “mighty ones”. ‘The writer to the Hebrews quotes this verse and does not translate “elohim” by the usual Greek word “Theos”, but by the word “aggelos” (angels). Thus the Spirit of God assures us that the conception of One God being manifest in other subordinate beings is a correct one, as against a multiplicity of deities.
The Origin of the Organic World – Part One