Jesus Christ, the Angel of Jehovah, and Michael the Archangel - part 3

Part 3 of this ongoing series will focus primarily on Dr. Douglas F. Kelly's contributions concerning "The angel of the Lord" (Jehovah) and "Theophanies", published in his Systematic Theology - Volume One (2008 - Google Books).

Dr. Kelly begins his section on the "angel of the Lord" at page 465:

The angel of the Lord

Angels in both Old and New Testaments are usually 'messengers of God', often, 'ministering to those who are heirs of salvation' (Heb. 1:14). They are created spirits who can at times appear in human form. But they can also be identified with God Himself. Such is the case with the angel who speaks to Hagar, promising, 'I will multiply thy seed exceedingly' (Gen. 16:7). The, after the angel leaves, Hagar 'called the name of the LORD that spake unto her, Thou God seest me...' (v. 13). At the sacrifice of Isaac (which was divinely prevented), the angel of the LORD said to obedient Abraham: 'I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me' (Gen. 22:12). Not to withhold Isaac from the angel was not to withhold him from God Himself. Thus, theangel is identified with the Lord. Jacob in his strange night of wrestling with 'a man' Genesis 32:30 (who is termed 'angel' in Hosea 12:4) says: 'I have seen God face to face, and my life is preserved.' The 'angel of the Lord' speaks to Jacob in Genesis 33:10-31, and makes it clear that He is the same as 'the God of Bethel.' Moses met the angel of the Lord in the burning bush, which was the same as meeting the Lord (Exod. 3:2-6). After the people of God had entered the Promised Land, the angel of the Lord says: '... I made you to go up out of Egypt, and have brought you into the land which I sware unto your fathers; and I said, I will never break my covenant with you' (Judg. 2:1). Malachi 3:1, identifies the messenger (or angel) of the covenant with God Himself: 'Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.'

As Herman Bavinck writes:

... the subject which speaks through the angel of Jehovah far surpasses a created angel. The church-fathers before Augustine were unanimous in explaining this Angel of Jehovah as a theophany of the Logos...So much is clear: that in the Mal'akh Yhwh who is pre-eminently worthy of that name, God (esp. his Word) is present in a very special sense. This is very evident from the fact that though distinct from Jehovah this Angel of Jehovah bears the same name, has the same power, effects the same deliverance, dispenses the same blessings, and is the object of the same adoration. [53]

Thus, the mysterious appearance of the angel of the Lord indicates a certain diversity within the one Being of God, for He is at the same time both distinct from God and also one with God. Such passages indicate that God's Being is not an impoverished monad. Instead, His Being has a rich inner diversity.

53. Herman Bavinck, The Doctrine of God, translated by William Hendriksen (Edinburgh: The Banner of Truth Trust, 1979 reprint), 257.

The OT passages quoted by Dr. Kelly, when reflected upon with the assessment from Dr. Bavinck in mind, seems to modify an absolute understanding that all the references to the 'Angel of Jehovah' have a created angel in mind (contra Augustine). 

Dr. Kelly immediately follows the above with his take on "Theophanies":

Some of the appearances of holy angels are traditionally called 'theophanies' (i.e. manifestations of God). 'In these theophanies we note that on occasions the A. V. or the LXX speak of an angel, and sometimes the angel. This is no discrepancy, of course, but merely two ways of translating the Hebrew construct state.' [54] Knight goes on to list fifteen theophanies. We have already discussed several of them (i.e. Gen. 16:7-14; 21:17-19; 22:11-18; 31:11-13; 32:4-12; Exod. 3:2-6; Judg. 2:1-5).

54. George F. Knight, A Biblical Approach to the Doctrine of the Trinity, 25.

Dr. Kelly then examines 9 more passages: Gen. 18:1-22; 19:1; 48:15-16; Exod. 14:19-22; Josh. 5:13-16; Judg. 6:11-24; 13:2-23; Zech. 1:12; and 3:6-10. (Page 466.)

He concludes this section with the following assessment:

Before the rise of biblical higher criticism, the Christian theological tradition, both East and West, Catholic and Protestant, generally understood the Old Testament theophanies to be pre-incarnate appearances of the Second Person of the Trinity, Christ Himself. The nineteenth-century Swiss Reformed scholar, Louis Gaussen, helpfully summarized much of the traditional interpretation on this point, as we see in Appendix II to this chapter. (Page 467.)

From the above mentioned appendix, we read:

Chapter Seven Appendix Two - The Traditional Christian Interpretation of Old Testament Theophanies as Pre-Incarnate Appearances of Christ (as summarized by Louis Gaussen) [From Louis Gaussen, Sermons par Gaussen, 1847.]

In the main part of Chapter 7 we considered some Old Testament passages that speak of the mysterious angel of the Lord, and undertood them to be intimations of the pre-incarnate Son of God. But more remains to be said about this foreshadowing of the Holy Trinity. Dr. Louis Gaussen has carefully explicated the appearances of the angel of the Lord in a relatively brief compass. (Page 479.)

Dr. Kelly then translates the germane portion from Gaussen's, "Gédéon devant l'Ange de l'Eternal" [from the French in, Sermons par Gaussen, 1847.]

In the selection provided by Dr. Kelly, Gaussen lists, "several very simple principles, by which we may grasp in a very precise and certain manner the right opinion on this important subject" (pp. 479-483). Of the five that he provides, the following is the first:

The first of these principles is nothing else than one fact; here it is: every time in the Holy Bible that we are faced with appearances of this mysterious Angel, whom the Holy Spirit calls 'the Angel of the Face' (Isa. 63:9); 'the Angel of the Covenant' (Mal. 3:1), or 'the Angel of the LORD God' or 'Angel of Jehovah', one understands Him to be attributing constantly all the most incommunicable names of the omnipotent God; and not only the names, but also His attributes and works; and not only His attributes, names, and works, but also the worship which everywhere God claims for Himself alone. (Pages 479, 480.)

The second principle, "is the principle of divine unity." The third, "will be only one assertion, which flows directly from the first two, and which is nearly the same as they are. Here it is: The Being who, in the Bible, attributes to Himself the names, the works. the characteristics, and even the worship of almightly God, cannot be a creature." (Page 481.)

The fourth, "which is no less questionable: THE ANGEL OF HIS FACE, who appears so often to the elect of God in the Old Testament, could not be God the Father." (Page 481.)

And the fifth:

It was the Angel of the LORD, O Christians, it was the same Saviour, the same Master, the Comforter, whom we are commissioned to proclaim in the flesh; and also it was therefore already He who was appearing before His incarnation, in preparation for His mission of incomprehensible abasement in which He would come down at a later time in order to save us. (Page 481.)

Gaussen provides additional commentary and Scriptural support for all five principals. At end of his translation, Dr. Kelley adds the following summary:

Most Old Testament scholars for the last century (even conservative ones) have been considerably more restrained in definitely identifying all appearances of the angel of the Lord as the pre-incarnate Christ. Even if Gaussen is at times overconfident in focusing the scope of all passages he quotes exclusively to the Second Person of the Trinity, still, I cannot see that he is essentially wrong either exegetically or theologically, in assuming that in most cases of theophanic appearances of the angel of the Lord, the pre-incarnate Christ is most likely referred to. Many Church Fathers, medieval scholastics, and sixteenth-century Reformers held to much the same understanding of the angel of the Lord, and I can find no compelling reason to part company with them on this point. (Page 483.)

The conviction held by the ante-Nicene Church Fathers, Gaussen, Gill, Hengstenberg, Liddon, et al., that, "in most cases of theophanic appearances of the angel of the Lord, the pre-incarnate Christ is most likely referred to", is also my view;  and like Dr. Kelly, "I can find no compelling reason to part company with them on this point."

Grace and peace,

David

Jesus Christ, the Angel of Jehovah, and Michael the Archangel - part 2

The second installment of the 'Jesus Christ, the Angel of Jehovah, and Michael the Archangel' series, is coming later than I had originally anticipated, due to the fact that this area of study is much more complex and diverse than I had recalled. I suspect that it would take an entire book length treatment to do full justice to this genre; but with that said, it is my sincere hope that this continuing series will suffice, by providing selections from a number of conservative scholars whose views are quite close to mine. In this post, I am going to focus on the Anglican, Oxford scholar, Dr. H. P. Liddon's, 1866 Bampton Lectures, published in a number of editions under the title: The Divinity of Our Lord and Saviour Jesus Christ—more specifically his second lecture of the eight he delivered—wherein he explores the relationship between the 'Angel of the Lord' and Jesus Christ (links to various editions available online HERE). [NOTE: all selections provided below will be from the 1908 edition.]

The second lecture of Liddon's eight 1866 Bampton Lectures, was published under the title: ANTICIPATIONS OF THE DOCTRINE IN THE OLD TESTAMENT, and comprises pages 45-98 in the 1908 edition. I have chosen Liddon's reflections on Christ in the OT as a foundation of sorts, and this because he articulates important presuppositions and principals that Christian exegetes need to consider when approaching the question as to whether or not Jesus should be equated with the 'Angel of Jehovah' in the OT. Dr. Liddon begins his second lecture by quoting Gal. 3:8, which is followed with:

IF we endeavour to discover how often, and by what modes of statement, such a doctrine as that of our Lord s Divinity is anticipated in the Old Testament, our conclusion will be materially affected by the belief which we entertain respecting the nature and the structure of Scripture itself. At first sight, and judged by an ordinary literary estimate, the Bible presents an appearance of being merely a large collection of heterogeneous writings. Historical records, ranging over many centuries, biographies, dialogues, anecdotes, catalogues of moral maxims, and accounts of social experiences, poetry, the most touchingly plaintive and the most buoyantly triumphant, predictions, exhortations, warnings, varying in style, in authorship, in date, in dialect, are thrown, as it seems, somewhat arbitrarily into a single volume. No stronger tie is supposed to have bound together materials so various and so ill-assorted, than the interested or the too credulous industry of some clerical caste in a distant antiquity, or at best than such uniformity in the general type of thought and feeling as may naturally be expected to characterize the literature of a nation or of a race. But beneath the differences of style, of language, and of method, which are undeniably prominent in the Sacred Books, and which appear so entirely to absorb the attention of a merely literary observer, a deeper insight will discover in Scripture such manifest unity of drift and purpose, both moral and intellectual, as to imply the continuous action of a Single Mind. To this unity Scripture itself bears witness, and no where more emphatically than in the text before us. Observe that St. Paul does not treat the Old Testament as being to him what Hesiod, for instance, became to the later Greek world. He does not regard it as a great repertorium or store house of quotations, which might he accidentally or fancifully employed to illustrate the events or the theories of a later age, and to which accordingly he had recourse for purposes of literary ornamentation. On the contrary, St. Paul's is the exact inverse of this point of view. According to St. Paul, the great doctrines and events of the Gospel dispensation were directly anticipated in the Old Testament. If the sense of the Old Testament became patent in the New, it was because the New Testament was already latent in the Old. Προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ. Scripture is thus boldly identified with the Mind Which inspires it ; Scripture is a living Providence. The Promise to Abraham anticipates the work of the Apostle ; the earliest of the Books of Moses determines the argument of the Epistle to the Galatians. Such a position is only intelligible when placed in the light of a belief in the fundamental Unity of all Revelation, underlying, and strictly compatible with its superficial variety. (Pages 45, 46)

With the above, Dr. Liddon places before us the extremely important guiding principal that one must keep in mind when approaching Scripture: an organic, providential unity between the NT and OT with a "Single Mind" behind it all.

Dr. Liddon continues with the following:

And this true, internal Unity of Scripture, even when the exact canonical limits of Scripture were still unfixed, was a common article of belief to all Christian antiquity. It was common ground to the sub-apostolic and to the Nicene age ; to the East and to the West ; to the School of Antioch and to the School of Alexandria ; to mystical interpreters like St. Ambrose, and to literalists like St. Chrysostom ; to cold reasoners, such as Theodoret, and to fervid poets such as Ephrem the Syrian ; to those who, with Origen, conceded much to reason, and to those who, with St. Cyril or St. Leo, claimed much for faith. Nay, this belief in the organic oneness of Scripture was not merely shared by schools and writers of divergent tendencies within the Church ; it was shared by the Church herself with her most vehement heretical opponents. Between St. Athanasius and the Arians there was no question as to the relevancy of the reference in the book of Proverbs [8:22] to the pre-existent Person of our Lord, although there was a vital difference between them as to the true sense and force of that reference. Scripture was believed to contain an harmonious and integral body of Sacred Truth, and each part of that body was treated as being more or less directly, more or less ascertainably, in correspondence with the rest. This belief expressed itself in the world-wide practice of quoting from any one book of Scripture in illustration of the mind of any other book. Instead of illustrating the sense of each writer only from other passages in his own works, the existence of a sense common to all the Sacred Writers was recognised, and each writer was accordingly interpreted by the language of the others. (Pages 46, 47)

Dr. Liddon knew all too well that higher critical methods were making huge inroads into Anglican Biblical scholarship. He repeatedly, and consistently, maintained that Sacred Scripture cannot be placed on the same level of non-revelatory (i.e. non "God-breathed") literature. My continuing exploration into the "Angel of Jehovah" issue has revealed to me that those scholars who have abandoned, "an organic, providential unity between the NT and OT with a 'Single Mind' behind it all" view for higher critical methods are much more prone to reject any concrete connection between Jesus Christ and the "Angel of Jehovah".

With above in place, I will now move on to Dr. Liddon's reflections on what he terms, "The Theophanies", of the Old Testament.

Though Dr. Liddon clearly affirms his belief in "the doctrine of the Trinity", he makes some very important distinctions between the person termed Jehovah (in an absolute sense), and the person called the "Angel of Jehovah". On pages 52-53 we read:

From these adumbrations of Personal Distinctions within the Being of God, we pass naturally to consider that series of remarkable apparitions which are commonly known as the Theophanies, and which form so prominent a feature in the early history of the Old Testament Scriptures. When we are told that God spoke to our fallen parents in Paradise, and appeared to Abram in his ninety-ninth year e, there is no distinct intimation of the mode of the Divine manifestation. But when ' Jehovah appeared ' to the great Patriarch by the oak of Mamre, Abraham ' lift np his eyes and looked, and lo, Three Men stood by him.' Abraham bows himself to the ground ; he offers hospitality; he waits by his Visitors under the tree, and they eat. One of the Three is the spokesman : he appears to bear the Sacred Name Jehovah ; he is seemingly distinguished from the 'two angels' who went first to Sodom; he promises that the aged Sarah shall have a son, and that 'all the nations of the earth shall be blessed in Abraham.' With him Abraham intercedes for Sodom; by him judgment is afterwards executed upon the guilty city. When it is said that 'Jehovah rained upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven",' a sharp distinction is established between a visible and an Invisible Person, each bearing the Most Holy Name. This distinction introduces us to the Mosaic and later representations of that very exalted and mysterious being, the  מלאך יהוה  or Angel of the Lord. The Angel of the Lord is certainly distinguished from Jehovah ; yet the names by which he is called, the powers which he assumes to wield, the honour which is paid to him, shew that in him there was at least a special Presence of God. (Bold emphasis mine.)

After citing and commenting on other OT Theophanies, Dr. Liddon then writes:

But you ask, Who was this Angel ? The Jewish interpreters vary in their explanations. The earliest Fathers answer with general unanimity that he was the Word or Son of God Himself. (Page 56.)

And on the next page, he continues with:

The Arian controversy led to a modification of that estimate of the Theophanies which had prevailed in the earlier Church. The earlier Church teachers had clearly distinguished, as Scripture distinguishes, between the Angel of the Lord, Himself, as they believed, Divine, and the Father. But the Arians endeavoured to widen this personal distinctness into a deeper difference, a difference of Natures. Appealing to the often-assigned ground of the belief respecting the Theophanies which had prevailed in the ante-Nicene Church, the Arians argued that the Son had been seen by the Patriarchs, while the Father had not been seen, and that an Invisible Nature was distinct from and higher than a nature which was cognizable by the senses. St. Augustine boldly faced this difficulty, and his great work on the Trinity gave the chief impulse to another current of interpretation in the Church...The general doctrine of this great teacher, that the Theophanies were not direct appearances of a Person in the Godhead, but Self-manifestation of God through a created being, had been hinted at by some earlier Fathers and was insisted on by contemporary and later writers of the highest authority. This explanation has since become the predominant although by no means the exclusive judgment of the Church ' ; and if it is not unaccompanied by considerable difficulties when we apply it to the sacred text, it certainly seems to relieve us of greater embarrassments than any which it creates.

But whether the ante-Nicene (so to term it) or the Augustinian line of interpretation be adopted with respect to the Theophanies, no sincere believer in the historical trustworthiness of Holy Scripture can mistake the importance of their relation to the doctrine of our Lord's Divinity. If the Theophanies were not, as has been pretended, mythical legends, the natural product of the Jewish mind at a particular stage of its development, but actual matter-of-fact occurrences in the history of ancient Israel, must we not see in them a deep Providential meaning ? Whether in them the Word or Son actually appeared, or whether God made a created angel the absolutely perfect exponent of His Thought and Will, do they not point in either case to a purpose in the Divine Mind which would only be realized when man had been admitted to a nearer and more palpable contact with God than was possible under the Patriarchal or Jewish dispensations ? (Pages 57-59.)

Dr. Liddon points out the fact that Augustine introduced, "another current of interpretation", and though his, "explanation has since become the predominant [view]", it is "by no means the exclusive judgment of the Church".

What I find interesting is that Dr. Liddon's own reflections on the Angel of Jehovah passages seems much more in line with the pre-Augustinian view (i.e. the ante-Nicene Church Fathers); and perhaps even more importantly, it is the the pre-Augustinian view that most post-Reformation conservative scholars embrace.

Shall end here for now, with the hope that I will have part 3 ready for next week.

Grace and peace,

David

Jesus Christ, the Angel of Jehovah, and Michael the Archangel - part 1

In the combox of the Angelomorphic Christology thread, a Reformed gent who posts under the name ANNOYED PINOY and yours truly have been engaged in a serious discussion that delves into various Christological issues. In my 02-03-16 combox post, I wrote:

>>I personally believe that the portrait of Michael in the Scriptures coincides with the one who is termed "The Angel of Yahweh"...>>

Two days later, ANNOYED PINOY responded with the following:

>>As you probably already know, traditionally those who reject Jesus [Michael] as being the same person as the pre-incarnate Jesus appeal to Dan. 10:13 where Michael is called "ONE OF the chief princes." Implying that Michael is one of other equals. Since we know that Jesus higher than all the angels, it's unlikely (though not impossible) that Jesus would be called one among equals. It's not impossible because even human kings can be called, or actually be or function as a general, and so have others who equal to him in one sense; though inferior to him in another sense. Michael is called an archangel in Jude 1:9 and traditionally Jews (as far back as the intertestamental period) and Christians have often considered Gabriel an archangel as well.>>

I will shortly provide selections from two respected Protestant scholars/theologians who maintain that Jesus Christ is Michael the Archangel and have convincingly (IMO) addressed the Dan. 10:13 passage; however, before I do so I would like to briefly comment on Gabriel as an archangel. As I am sure most know, it is only Michael who is ever termed 'archangel' in Scripture; but as mentioned above, "Christians have often considered Gabriel an archangel as well." I think one of the reasons why Gabriel (and Raphael for Catholics) has been termed an archangel is that only three angels (four for Catholics) have been mentioned by name in Scripture: Michael, Gabriel, and Lucifer (plus Raphael for Catholics)—none of the Cherubim and Seraphim are named in Scripture—leading many to believe that Gabriel must also be an archangel, even though he is never actually termed one. Some Protestant Christians believe that Gabriel is a cherub and not an archangel; however, for Catholics this is not an option—Catholic tradition dogmatically teaches that Michael, Gabriel and Raphael are archangels.

Moving on from Gabriel to Michael, lets see what a couple of highly respected  Protestant theologians have written on Dan. 10:13. First, the 18th century Reformed Baptist, John Gill, who wrote the following in his commentary on Daniel:

but, lo, Michael one of the chief Princes, came to help me; called in the New Testament an Archangel, the Prince of angels, the Head of all principality and power; and is no other than Christ the Son of God, an uncreated Angel; who is “one”, or “the first of the chief Princes”, superior to angels, in nature, name, and office; he came to “help” Gabriel, not as a fellow creature, but as the Lord of hosts; not as a fellow soldier, but as General of the armies in heaven and earth, as superior to him in wisdom and strength; and he helped him by giving him fresh counsels, orders, and instructions, which he following succeeded: (John Gill, Exposition of the Old and New Testaments - Daniel, p. 224)

And second, the 19th century Lutheran scholar Ernst Wilhelm Hengstenberg, who penned:

We have already pointed out in the Christologie that the doctrine of the angel or revealer of God, runs through the whole of the O. T., who in a twofold respect, first, as the highest of all angels, then as connected with the hidden God by a oneness of essence, appears as his revealer. But in Exod. xxxii, 34, with this highest revealer of God, another angel is associated, standing in the same relation to him as he to the Most High God. He who has hitherto been the leader of the Israelites, the מלאך יהוה, declares, when they have transgressed, that he will no longer lead them himself, but send his angel (מלאכי) before them (comp. Christol. i. l, p. 223.) Let us now examine how far the two can be recognized again in our book. There cannot be the least doubt, that Michael is identical with the מלאך יהוה . It is true Michael is called, chap. x. 13, one of the angel chiefs, השרים הראשנים ; but that the author intends by this designation merely to present us with a view of his relation to the other angels... (E. W. Hengstenberg, Dissertations on the Genuineness of Daniel and Integrity of Zechariah, pp. 134. 135.)

In the above selection, Dr. Hengstenberg mentioned his Christologie (English - Christology of the Old Testament), and from the first volume of that famous work we read:

After Israel had contracted guilt by the worship of the golden calf, He who had hitherto led them—Jehovah=the Angel of Jehovah—says, in Exod. xxxii. 34, that He would no more lead them Himself, but send before them His Angel, מלאכי : "For I (myself) will not go up in the midst of thee, for thou art a stiffnecked people, lest I consume thee in the way;" xxxiii. 3, compared with xxiii. 21. The people are quite inconsolable on account of this sad intelligence, ver. 4.

The threatening of the Lord becomes unintelligible, and the grief of the people incomprehensible, if by the Angel in chap. xxiii. an ordinary angel be understood. But everything becomes clear and intelligible, if we admit that in chap, xxiii. there is an allusion to the Angel of the Lord κατ᾽ ἐξοχήν who is connected with Him by oneness of nature, and who, because the name of God is in Him, is as zealous as Himself in inflicting punishment as well as in bestowing salvation ; whilst in chap, xxxii. 34, the allusion is to an inferior angel, who is added to the highest revealer of God as His companion and messenger, and who appears in the Book of Daniel under the name of Gabriel, while the Angel of the Lord appears under the name of Michael.

On account of the sincere repentance of the people, and the intercession of Moses, the Lord revokes the threatening, and says in xxxiii. 14, "My face shall go." But Moses said unto Him, "If Thy face go not, carry us not up hence."

That פנים, face, signifies here the person, is granted by Gesenius : "The face of some one means often his personal presence,—himself in his own person." A similar use of the word occurs in 2 Sam. xvii. 11: "Thy face go to battle" (Michaelis: "Thou thyself be present, not some commander only"); and in Deut. iv. 37, where בפניו means in, or with, his personal presence : "He brought them out with His face, with His mighty power out of Egypt."

The state of things has in xxxiii. 14, 15, evidently become again what it was in xxiii. 20, 21. The face of the Lord in tlie former passage, is the Angel of the Lord in the latter. Hence, we cannot here admit the idea of some inferior angel ; we can think only of that Angel who is connected with the Lord by oneness of nature. (E. W. Hengstenberg, Christology of the Old Testament, 2nd edition, 1861, 1.127, 128.)

[NOTE - ANNOYED PINOY has published two related threads on Dr. Hengstenberg: FIRST; SECOND.]

Shall end here for now. I have much more I hope to contribute, but it will have to wait until later this week do to time constraints.

Grace and peace,

David