The Angel of the LORD: A Christophany?
The Old Testament introduces us to a mysterious figure known as "The Angel of the LORD." This specific title, often capitalized in English translations, distinguishes him from other angelic beings. Unlike Gabriel or Michael, whose identities are clearly defined as created angels, "The Angel of the LORD" consistently displays characteristics that lead many biblical scholars to conclude he is none other than the pre-incarnate Son of God, Jesus Christ. This theological concept is known as a Christophany: a visible manifestation of Christ before His incarnation as a human being. This article will explore various biblical encounters with "The Angel of the LORD" to discern the strong evidence for his divine identity and, specifically, his role as a Christophany.
Biblical Encounters and Divine Attributes
The first encounter with "The Angel of the LORD" occurs in the book of Genesis, involving Hagar, Abraham's bondwoman, who had fled from Sarah.
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
As the narrative progresses, it becomes clear that Hagar is not merely encountering a messenger, but God Himself:
And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
Here, the "Angel of the LORD" is directly identified as "the LORD" (Yahweh) and "God." This immediate interchangeability sets a precedent for subsequent appearances.
Another pivotal instance is the sacrifice of Isaac. As Abraham raises his hand to slay his son, "The Angel of the LORD" calls to him:
And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
Crucially, the Angel then states:
And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
The Angel refers to Abraham's obedience as being "from me," indicating that he is the recipient of Abraham's faith and obedience, a prerogative belonging only to God.
Perhaps the most explicit identification of "The Angel of the LORD" with God occurs at the burning bush with Moses:
And the angel of the LORD 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 the bush was not consumed.
Just two verses later, the narrative unequivocally states:
And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.
The one who appeared as the "Angel of the LORD" is subsequently called "the LORD" and "God," who then declares, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." (Exodus 3:6). This is a direct claim to divine identity.
In Joshua 5:13-15, Joshua encounters the "captain of the host of the LORD." When Joshua asks if he is for or against Israel, the figure responds, "Nay; but as captain of the host of the LORD am I now come." Joshua immediately falls on his face and worships, and is commanded to take off his shoe, for the ground is holy. This parallels Moses' experience at the burning bush. The acceptance of worship, which is explicitly forbidden for created angels (Revelation 19:10, Revelation 22:9), and the declaration of holy ground, are strong indicators of divine presence.
The story of Gideon in Judges 6 further reinforces this pattern. "The Angel of the LORD" comes and speaks to Gideon, accepts an offering which is consumed by fire, and then Gideon realizes:
And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.
Immediately following this, "the LORD" speaks to Gideon, assuring him he shall not die (Judges 6:23). Gideon even builds an altar to "the LORD" in that place (Judges 6:24).
Finally, the account of Manoah and his wife, the parents of Samson, provides another compelling example (Judges 13:3-23). "The Angel of the LORD" appears to them, foretelling Samson's birth. When Manoah asks his name, the Angel replies, "Why askest thou thus after my name, seeing it is secret?" (Judges 13:18, KJV margin: "wonderful"). This name echoes Isaiah 9:6, where the Messiah is called "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." After the Angel ascends in the flame of the altar, Manoah declares:
And Manoah said unto his wife, We shall surely die, because we have seen God.
Manoah's conclusion, after interacting with "The Angel of the LORD," is that he has seen God. This is a consistent theme throughout these encounters.
Characteristics of The Angel of the LORD
From these and other passages, several distinct characteristics emerge concerning "The Angel of the LORD" that strongly support the Christophany view:
- Divine Identity: He consistently speaks as God Himself, using first-person divine pronouns ("I," "me") and claiming attributes and actions that belong only to Yahweh.
- Acceptance of Worship: Unlike regular angels, who refuse worship, "The Angel of the LORD" accepts it as his due. This is a crucial distinction.
- Divine Authority and Power: He possesses the authority to forgive sins, lead Israel, execute judgment, and reveal divine will with ultimate authority.
- Distinct, Yet Identical with Yahweh: The texts often shift fluidly between "The Angel of the LORD" and "the LORD" (Yahweh), indicating that while he appears in a specific form, he is in essence Yahweh. This suggests a distinction of person within the Godhead.
- Pre-Incarnate Manifestation: These appearances occur exclusively in the Old Testament, prior to the birth of Jesus Christ. After the incarnation, the need for such temporary manifestations ceases, as God has now permanently taken on human flesh in the person of Jesus.
The Case for Christophany
The cumulative evidence for "The Angel of the LORD" being a Christophany is compelling. The consistent identification with Yahweh, the acceptance of worship, the exercise of divine prerogatives, and the unique nature of these appearances all point to the pre-incarnate Son of God. The New Testament affirms that Jesus is God, who existed before His birth in Bethlehem (John 1:1, John 8:58). It is entirely consistent with biblical theology that the Son, the second Person of the Trinity, would manifest Himself in various ways to interact with humanity and prepare for His ultimate incarnation.
Some might argue that "angel" simply means "messenger," and thus this figure is merely a divine messenger. While "angel" does mean messenger, the specific title "The Angel of the LORD" (with the definite article) coupled with the divine claims and acceptance of worship, sets this being apart from any other created angel. Furthermore, while the Angel sometimes speaks of "the LORD" in the third person (e.g., Zechariah 1:12), this can be understood as the Son distinguishing His person from the Father, even as they share the same divine essence. Such nuanced language reflects the mystery of the Trinity, where distinct persons share one divine nature.
The cessation of these distinct "Angel of the LORD" appearances after the New Testament era also strengthens the Christophany argument. Once the Son of God took on permanent human form in Jesus of Nazareth, these temporary manifestations were no longer necessary. The God who had previously appeared as "The Angel of the LORD" had now "dwelt among us" (John 1:14).
Conclusion
Based on a thorough examination of the KJV biblical text, the evidence strongly supports the interpretation that "The Angel of the LORD" is indeed a Christophany – a pre-incarnate appearance of Jesus Christ. This figure is consistently identified with Yahweh, accepts worship, exercises divine authority, and exhibits characteristics unique to God alone. Recognizing "The Angel of the LORD" as the Son of God enriches our understanding of God's eternal nature, His active involvement in human history from the very beginning, and the continuity of His redemptive plan. It reveals that the God of the Old Testament is the same God revealed in Jesus Christ, demonstrating the enduring presence and unchanging character of our Saviour throughout all of history.