16. Christ the Angel of the Covenant

CHRIST THE ANGEL OF THE COVENANT.

“Behold 1 send an Angel before thee,” Exodus 23:20.

Many extraordinary appearances of an angel, or of the Angel of the Lord, are recorded in the Old Testament. It is important to know who this Angel was.

Satisfactory information, on this subject, may be found in the names, which were given him, in what he said of himself; in what he did; and in the respect which was paid to him. The name angel, signifies messenger, or one sent. It designates not the nature, but the office, of the agent. The Angel of the Lord appeared unto Hagar, after she had fled from her mistress; and commanded her to return and be subject to her authority. He promised her saying: “I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And she called the name of the Lord that spake unto her, Thou God seest me,” Genesis 16:10, Genesis 16:13. In this account of the Angel’s appearance, it is noticable that he promised to do a work, which divine power alone could do; and he promised it in a style peculiar to God. “I will multiply thy seed exceedingly.” He spoke, to appearance, upon his own authority; and it appears that Hagar understood him so; for “she called the name of the Lord, (rtin^) that spake unto her. Thou God seest me.^’^

After Hagar and her son were cast out from the house of Abraham; and she apprehended that her son would die for want of sustenance, “she lifted up 198 CHRIST THE ANGEL OF THE COVENANT. her voice and wept; and God heard the voice of the lad; and the Angel of God called to Hagar out of heaven, and said unto her, what aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation; and God opened her ejes, and she saw a well of water,”

Genesis 21:16 — 19. In this history of the bond woman and her son, God, and the Angel of God, are represented, having the same knowledge, the same care, and the same authority over them. God heard the voice of the child. The Angel of God called to Hagar.

God opened her eyes. The Angel of God promised to make the lad a great nation. There appears to be a certain distinction here made, between God, and the Angel of God; but in this history the latter does not appear inferior in the qualities of his nature to the former.

God tried Abraham; and commanded him to take his son Isaac and offer him for a burnt offering. Abraham obeyed. He took his son; went to the place, which God had told him of; built an altar; laid on the wood; bound his son; laid him upon the wood, and took the knife to slay him. “And the Angel of the Lord called to him out of heaven and said, Abraham, Abraham! and he said, here am I. And he said.

Lay not thy hand upon the lad, neither do any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham called the name of that place Jehovah-jireh,” i. e. the Lord will see or provide.

“And the Angel of the Lord called unto Abraham out of heaven the second time, and said, by myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee; and in multiplying, I will multiply thy seed as the stars of heaven,”

Genesis 21:11, Genesis 21:12, Genesis 21:14— J 7.

CHRIST THE ANGEL OF THE COVENANT. 199 In the first of these two appearances of the Angel of the Lord, he speaks as God himself. He addressed Abraham in the same manner, and, to appearance, with the same authority, with which God had before addressed him. The offering of Isaac was to be made to God. But mark the words of the Angel. “For now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from mc,” Genesis 22:12. The conclusion is, that it was the same thing to offer his son to God, or to the Angel of the Lord. The second time the Angel called to Abraham, he speaks not his own words; but addresses him in the words of the Lord. But these words are precisely the same in effect, which the Angel had before spoken. The Angel said to Abraham, “seeing thou hast not withheld thy son, thine only son.” The Lord said by the Angel, “because thou hast done this thing, and hast not withheld thy son, thine only son.” The Angel passed his word respecting Ishmael, “I will make him a great nation.” The Lord passed his word with an oath to Abraham, by the mouth of the Angel, “I will multiply thy seed as the stars of heaven.” While a certain distinction is made between the Angel of the Lord, and the Lord himself, there is such a union manifested, that the Angel declares, upon his own authority, that a certain important purpose shall be accomplished. He then communicates the declaration of the Lord, to the same or similar effect. The offering of Isaac to God, according to his command, was not withholding him from the Angel; and it was also not withholdins: him from the Lord. It is hard to conceive that there should be such union, such intimacy, such equality between the Creator and a creature. When Jacob was on his way from Laban to his own country, he was left alone; “and there wrestled a man with him until the breaking of the day.” This man changed his name, blessed him, and told him that he had power with God and with man, and that Hebrews 200 CHRIST THE ANGEL OF THE COVENANT. had prevailed. “And Jacob called the name of the place Peniel; for I have seen God face to face,” Genesis= 32:30. The prophet Hosea tells us who this man was, with whom Jacob wrestled. Speaking of Jacob he says, “By his strength he had power with God; yea, he had power over the Angel, and prevailed; he wept and made supplication unto him; he found him in Bethel, and there he spake with us; even the Lord God of hosts; the Lord is his memorial,” Hosea 12:3 — 5. The prophet testifies that the man, with whom Jacob wrestled was the Angel. He was probably called a man, because he assumed the appearance of a man. The prophet goes on and says, that Jacob found him, i. e. the Angel, in Bethel. We find that he, whom the patriarch found in Bethel, was the Lord, who said, “1 am the Lord God of Abraham thy father, and the God of Isaac. — And Jacob awaked out of his sleep, and he said. Surely the Lord is in this place and I knew it not,” Genesis 28:13, Genesis 28:16. The prophet calls this Angel “^/le Lord God of hosts; the Lord is his memoriaV It has been objected, that “when the scripture informs that it was the Angel of the Lord, who said, I am the God of Abraham,” &;c. the account is equally plain to the understandings of men, that he spake not his own words, or in reference to himself, but the words of Jehovah, or in the name of God.* If this objection were valid against what the Angel said of himself, it would not lie against what the prophet said of him. If a created angel could personate his Creator, by what figure of speech, by what license, could the prophet call him the Lord God of hosts; and say that “the Lord (i. e. Jehovah) is his memorial?” When Moses kept the flock of his father-in-law at Horeb, “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

* ShermaD.

CHRIST THE ANGEL OF THE COVENANT. 201 the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called to him out of the midst of the bush, and said, Moses, Moses, and he said, Here ami. And he said, draw not nigh hither; put off thy shoes from off thy feet; for the place whereon thou standest is holy ground. Moreover, he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon Go(/,” Exodus 3:2 — 6. During the interview between Moses and him who was in the bush, the Lord said unto him, “I will send thee unto Pharaoh, that thou raayest bring forth my people, the children of Israel, out of Egypt,” ver. 10. Moses then inquired of God, by what name he should call him, when he should go with his message to the children of Israel. “And God said unto Moses, / am that 1 am; and he said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you,” ver. 14. In this history we find that the Angel of the Lord appeared unto Moses. There is no mention that any other appeared to him in the bush. Ho that was in the bush called unto him; and we are informed by the inspired historian, that it was God, who called to him.

It is a natural conclusion, therefore, that this Angel was the God who spake, who called himself the God of Abraham, Isaac and Jacob; who called himself I AM, a name implying self-existence.

Stephen, in his answer to the council, before whom he was accused, gave a brief history from the time of Abraham to the time of Solomon. In this epitome he mentions the extraordinary appearance of the burning bush. Speaking of Moses, he says, “The same did God send to be a ruler and a deliverer by the hand of the Angel, which appeared to him in the bush.” The immediate agent who sent Moses, is, therefore, the Angel. In the history which Moses gives, we find but one agent, i. e. the immediate agent, 26 202 CHRIST THE ANGEL OF THE COVENANT. introduced, the Angel of the Lord. In the course of the history, we find, that, without any change of the subject, the Lord saw that Moses turned aside to see; God called unto hiai out of the midst of the bush; he said, I am the God of thy father; I will send thee to Pharaoh; / am that I am. The subject, and the only subject to which all these names refer, is the Angel of the Lord, ver. 2. Consequently, the names. Lord, God, and I AM, are applied to him. But if he were merely a created angel, and said and did nothing on this occasion, he is introduced to great disadvantage; and his appearance does not seem to answer any important purpose. But the fact is, he did send Moses to deliver the children of Israel; and we have dirine testimony that God sent him.

After the Israelites had departed from Egypt, God led the people through the way of the wilderness of the Red Sea. “And the Lord went before them by day in a pillar of a cloud to lead them the way, and by night in a pillar of fire to give them light,” Exodus 13:21. When the Israelites had travelled as far as the Red Sea, and the Egyptians pressed hard upon them, it is recorded that, “The Angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them,” Exodus 14:19. By a comparison of these two representations we find that he, who went before the children of Israel in a pillar of cloud to the Red Sea, was called the Lord, (mn*) But on the shore of the Red Sea, he that was in the cloud changed his position, and went from before the camp of Israel, and stood behind them; and the cloud moved in like manner. He is here called the Angel of God. It is evident that he, who went before them, is he, who removed and went behind them. It follows, of course, that the Angel of God is the Lord himself.

Jehovah promised Moses that his presence (or his face) should go with him. We find that the divine CHRIST THE ANGEL OP THE COVENANT. 203 presence in the cloud, did accompany him and the people, during their journeyings in the wilderness. But we learn by Stephen, that it was the Angel, that was with Moses in the church in the wilderness. It follows, of course, that the presence of the Angel was the presence of Jehovah.

God, in his preface to the decalogue, addresses his servant Moses thus, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” He then proceeds to give him the law. But who was it that brought Moses out of Egypt? It was the Angel, who appeared to him in the bush, who styled himself I AM; and sent him to Pharaoh, to let Israel go; it was the Angel, who went before him in a pillar of cloud, to the borders of the Red Sea; and went behind him through the deep, to protect him from the Egyptian host; it was the Angel, who was with him in the wilderness, Avho protected, guided, and supported him. This Angel was called Jehovah; and I AM was his memorial. Stephen, speaking of Moses, testifies to the same effect. “This is he that was in the church in the wilderness, with the Angela which spake to him in the mount Sinai, and with our fathers; who received the lively oracles to give unto us,” Acts 7:38. From this testimony it appears that the Angel, who was with Moses in the wilderness, spake the law to him; and it has been shewn that that Angel was the Lord Jehovah. But the same Stephen testifies thus, “Who have received the law by the disposition of Angels,” Acts 7:53. The apostle Paul, writing to the Galatians concerning the law, says, “It was ordained by angels in the hand of a mediator,” Galatians 3:19. To the Hebrews he says, “if the word spoken by angels was steadfast,” &c. From these declarations, it has been inferred that angels gave the law from Sinai. Enough has been said to shew that he, who led Israel out of Egypt, guided them in a pillar of cloud, and appeared 204 CHRIST THE ANGEL OF THE COVENANT. in the bush, gave the law from mount Sinai; and that the Angel, who performed this was not a created angel, but was Jehovah. Moses states expressly, that Jehovah descended upon the mount in fire; that Jehovah conversed with him; that God spake all these words, viz. the words of the law. It is necessary therefore to reconcile the account, which Moses gives of the publication of the law, with the account which Stephen and the apostle Paul give of it. The first states that God spake all the words of the law; the latter states that it was received by the disposition of angels; that it was ordained and spoken by angels.

There can be no doubt that God was the Author and prime Communicator of the law. That he employed angels on mount Sinai on the important occasion of promulgating the law, is abundantly evident.

Moses, before his death, blessed the twelve tribes of Israel. In the introduction of his blessing, he says, “The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them,” Deuteronomy 33:2. The Psalmist, describing the majesty of God, saith, “Sinai itself was moved at the presence of God, the God of Israel,” Psalms 68:8. “The Lord gave the word; great was the company of them that published it,” ver. 11.

“The chariots of God are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place,” ver. 17. From a view of these texts, and from a general view of the subject, it appears that that uncreated Angel, who spake with Moses in mount Sinai, and was repeatedly called Jehovah, was attended with a host of angels on Sinai; and that he employed them as subordinate agents in promulgating the law. But there is no evidence that they personated Jehovah, saying, I am the Lord God. The Lord, to encourage Moses on his way to the land of promise, says, “Behold I send an Angel before thee to keep thee in the way, and to bring thee into CHRIST THE ANGEI. OF THE COVENANT. 205 the place, which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions, for my name is in him,”

Exodus 23:20, Exodus 23:21. In this description of the Angel, there are characteristic marks of divinity. It was required to obey his commands, and not to excite his anger; and the reason assigned is, “he will not pardon your transgressions.” We are ready to adopt the language of the Jewish doctors of the law, and inquire, “\Vho can forgive sins but God only?” Forgiveness of sin is the prerogative of him, against whom it is committed.

God says of the Angel, whom he sent, “my name is in him.” The Angel is called by his name. He is called Lord, God, Jehovah, I AM. The name of a thing is frequently used as synonymous with the thing itself. The name of God is often used for God. When Christ prays, “Father, glorify thy name,” his request is, that the Father would glorify himself. In many other places in the scriptures the word name^ is used in the same manner. From this it is inferred, if God’s name was in the Angel, God himself was in him. This phraseology, while it conveys an idea of a distinction between God and the Angel, also conveys an idea of a most intimate union; a union, which authorizes the same names to be applied; and the same operations to be attributed to each. The original word, rendered, in him, is of greater force than the translation, and expresses the inmost, or most intimate part of any thing; the inner or inmost part of man, his mind, heart, or inmost thought.” Park. Lex. No word, perhaps, could express a more intimate union between God and the Angel, than this. This Angel is called “the Angel of his (i. e. God’s) presence.” He saved Israel. “In his love and in his pity he redeemed them; and he bare them, and carried them all the days of old,” Isaiah 63:9. The name. Angel of his presence, or as it may be accurately translated, jingcl of his face, imports that he manifested the presence of God; that where he was.

206 CHRIST THE ANGEL OF THE COVENANT. there was the face of God. That it was God, who saved and redeemed Israel, is not doubted. But this salvation is attributed to the Angel; and there is no intimation given that he did not do it by his own power.

He is called the messenger, i. e. Angel of the covenant. This name imports that he communicated the covenant; or that he was a contracting party in the covenant; or that he was the leading subject of it.

Either of these significations implies that he is the Lord. Besides, he is called the Lord in the same text, in which he is called the Angel of the covenant.

See Malachi 3:1.

Three men called on Abraham, in the plains of Mamre, as he sat in thetent door in the heat of the day. They were travelling toward Sodom. Abraham respectfully addressed them; and courteously invited them to. stop and take refreshment. In the course of their conversation with this pious man, one appears to be much more eminent than the others. He not only takes the lead in conversation, but he appears to speak with independent authority. When he speaks to Abraham, the sacred hfstorian states that it is the Lord, (nili*) who speaks to him; and this he does repeatedly. At length “the men turned their faces from thence and went toward Sodom; but Abraham stood yet before the Lord.” It appears evident that one of those three men, who appeared to Abraham, was the Lord, who conversed with him. They were called men, because they were in the appearance of men. While they were conversing with the patriarch, without intimation of a new speaker, one in the character of Lord, i. e. Jehovah, addressed him. This one remained with Abraham, while the others went their way. It is evident, or at least, it is in the highest degree probable, that he, who remained, was one of the three. Because, at even, two angels, and two only, are named, went into Sodom to destroy the place.

CHRIST THE ANGEL OF THE COTENANT. 207 Divine honors were paid to the Angel of the Lord.

Jacob, a short time before his death, commanded that the sons of Joseph should be brought unto him, that he might bless them. When their father presented them before him, “he blessed Joseph and said, God^ before whom my fathers, Abraham and Isaac did walk, the God, which fed me all my life long unto this day, the Angel, which redeemed me from all evil, bless the lads.” Jn this passage there is a supplication to the Angel, as well as to God; and as the verb, bless, (in the original) is in the singular number, he made no distinction between them, or rather he addressed them as one, or distributively. Of course, prayer was addressed to the Angel; and it was addressed for a blessing, not verbal, but real, which divine power only could bestow.

“And all the people saw the cloudy pillar stand at the tabernacle door; and all the people rose up and worshipped, every man in histent door,” Exodus 33:10.

It cannot be supposed that they paid homage to the pillar of cloud; but to him, that was in it. The scriptures are express, that it was the Angel, who was in the cloud, and guided Israel. It appears therefore, that they worshipped the Angel.

“And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, there stood a man over against him, with his sword drawn in his hand, and Joshua went unto him, and said unto him, art thou for us, or for our adversaries? And he said, nay; but as Captain of the host of the Lord, am I now come. And Joshua fell on his face to the earth, and did worship; and said unto him, what saith my Lord unto his servant? And the Captain of the Lord’s host said unto Joshua, loose thy shoe from off thy foot; for the place whereon thoustandest is holy; and Joshua did so,” Joshua 5:13,Joshua 5:14,Joshua 5:15. This man, who appeared to Joshua, was undoubtedly the same, that appeared to Jacob and wrestled with him. But after-^ 208 CHRltST THE ANGEL OF THE COVENANT. ward Jacob said he had seen God face to face. This man is called Captain of the Lord’s host. The Israelites were called the host, or the armies of the living God. The Captain, who led this host was the Angel who went with theoi in the pillar of cloud. If Joshua’s falling on his face to the earth and worshipping, do not prove that he gave him divine reverence, the command to loose his shoe from off his foot, because the place where he stood was holy, implies it. When God called to Moses out of the bush, he commanded him to put off his shoes from his feet, because he stood on holy ground. This was commanded as an expression of respect to the divine Majesty. It is presumable that no creature would claim this homage, which God claimed for himself. (Hoc exemplo sacerdotes Judaici calceas exuunt in templo ministrantes. Pool in loco.) In the history of Gideon we find that the Angel of the Lord appeared to him. In the course of the history he is called the Lord. Gideon, unconscious who he was, prepared a present, and offered it to him. The Angel, not needing the sustenance of mortals, appropriated it as a burnt offering. Thus Gideon unwittingly sacrificed unto him; or rather the Angel caused him to make this sacrifice unto himself. From what has been said respecting the Angel, whose appearances are recorded in the Old Testament, it appears that he was not a created angel, but that he was divine. But it is objected that it is absurd “to suppose that a certain being, may send a messenger on an errand to transact a particular business, and yet be that very messenger, who is sent;” or that God and the Angel of God are the same. However great is this absurdity, we are not answerable for it; for we neither invented, embraced, nor shall we attempt to defend it. But when we find in the inspired writings, that the Angel of God assumes the highest of divine titles, that he performs divine works, and that divine CHRIST THE ANGEL OP THE COVENANT. 209 honors are given to him, we infer that there is a ground of distinction in the divine nature, on which a reciprocal relationship subsists; covenant engagements are ratified; different offices are sustained; and different works are performed. This distinction was perceived by the ancient Jews; but it was more clearly seen under the Gospel.

“Philo makes all the appearances, which we meet with in the books of Moses, to belong to the Word; and the latter Cabalists, since Christ’s time, not only do the same, but deny that the Father ever appeared, saying, it was the hoyoa only that manifested himself to their fathers, whose proper name is Elohim. He (Philo) expressly affirms of the Angel, that delivered Jacob from all evil, that he was the Aoyocr. And so does Onkelos in his Chaldee paraphrase, translating the words of Jacob, simply as they lie in the text, without any addition.” The Jews after Christ’s time retained the same sentiment. (See Allix judgment of the ancient Jewish Church.) When Abraham received the promise that his seed should be as the stars of heaven, it was the word of the Lord, that came unto him, and made him this promise, Genesis 15:1-21. As the promise which the word of the Lord made to Abraham is similar to that, which the Angel of the Lord made to Hagar, it is probable that the Word and the Angel are the same. It is evident that the Word was an agent, because he came to Abraham, spake to him; told him that he was his shield, his exceeding great reward. But if the word of the Lord meant no more than his declarations and commands, it seems improper to represent it in this manner.

Besides the appearance of the Angel, who is called Jehovah, who did what divine power only could do; and received, without prohibition, divine honors, there is recorded in the Scriptures, the appearance of many angels. Two angels appeared unto Lot, in Sodom, and brought him out of that corrupt place. But they did not call themselves by divine names; they did not perform divine works; nor did they receive divine 27 210 CHRIST THE ANGEL OF THE COVENANT. honors. An angel of the Lord appeared to Manoah and his wife; and assured them that they should have a son, who should be a Nazarite unto God. But he refused to accept an offering at their hands; and told thern expressly, that if they would ojETer a burnt offering, they must offer it unto the Lord. This implied that he was not the Lord. David saw an angel with his hand stretched out over Jerusalem to destroy it. But the Lord stayed his hand. This angel bore no marks of divinity. David did not sacrifice to him, but to the Lord. It is recorded in the Scriptures that an angel appeared to Joseph and to Mary, and made known to them important things concerning the child Jesus. Angels ministered unto Christ, when he was upon earth. Two angels were seen in his tomb after he had risen from the dead. But there are visible marks of distinction, between the appearance of these angels and the appearance of that Angel, who redeemed Israel. The latter gave evidence that he was God, while the former gave equal evidence that they were created beings. Because God employs angels as ministering servants in the affairs of this lower world, it does not follow that the Angel of the covenant belongs to that class of beings. Because they are both called by the name angel, to denote that they are sent, it does not follow, that they possess the same nature; do the same works; or are entitled to the same honors. Each will be viewed and esteemed according to their distinguishing traits of character. In the New Testament God is more clearly revealed; a distinction in the divine nature is more clearly marked out, and he, who under the Jewish dispensation, occasionally assumed a human appearance, under the Gospel dispensation, actually took human nature into union with his own. We find so exact correspondence between Jesus Christ and the Angel of the covenant, who redeemed Israel, that we infer that they are one and the same. It was prophesied by Malachi, “Be- CHRIST THE ANftEL OF THE COVENANT. 211 hold 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 (or Angel) of the covenant, whom ye delight in,”

Malachi 3:1. The Evangelists fipply this prophecy to Christ and to his precursor. St. Mark, speaking of the Son of God, says, “As it is written in the prophets, behold I send my messenger before thy face, which shall pj-epare thy way before thee.” He then adds a prophecy from Isaiah. “The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight.” The prophet Malachi foretels that a messenger would be sent before the Lord; and the Lord he represents to be even the Angel of the covenant. The Evangelists apply this prediction of the messenger to John the baptist; and the prediction of the Angel of the covenant to Jesus Christ. The conclusion then is, that the Angel and Christ are one and the same. When God promised to send the Angel before Israel, he said, my name is in him. Christ speaks of himself to the same effect. “Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself; but theFather that dwelleth in me< he doeth the works. Believe me, that I am in the Father, and the Father in in me,” John 14:10,John 14:11. Of the Angel it was implied that he could forgive sin. Christ actually exercised this power and authority. The apostle Paul expresses the same sentiment, “God was in Christ,” 2 Corinthians 5:19. The name Emmanuel, signifying God with us, which was given to the holy Child of Mary, implied (hat God was him. These texts clearly evince that the union of God with Christ is similar to the union of God with the Angel; and such a union between God and any other being, is not exhibited in the sacred scriptures. There is strong evidence therefore, that the Angel and Christ are the same.

212 CHRIST THE ANGEL OF THE COVENANT. The apostle Paul, speaking of the privileges and of the sins of the Israelites in the wilderness, says, “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents,” 1 Corinthians 10:9. The apostle alludes to the Israelites, when “they journeyed from mount Hor, by the way of the Red Sea, to compass the land of Edom; and the soul of the people was much discouraged because of the way; and the people spake against God, and against Moses, Wherefore have ye brought us^up out of Egypt to die in the wilderness? for there is no bread, neither is there any water,” Numbers 21:4,Numbers 21:5. The God, against vphom they spake, was he, who brought them up out of Egypt; but it was the Angel, who led them from Egypt and guided them in the wilderness; it was the Angel then, whom they tempted. But the apostle Paul gives us to understand that it was Christ, whom they tempted. Therefore the Angel was Christ.

It was the opinion of the ancient Jews, that the Angel, who was called Jehovah, and led and redeemed Israel, was not a created Angel, who personated God.

They believed generally that he was the Word. Philo is explicit on this point. “In general, he asserts that it was the Word that appeared to Adam, Jacob and Moses; although in the books of Moses, it is only an Angel that is spoken of. It was the Word, that appeared to Abraham, (Genesis 18:1,) according to Philo; for he saith, it was the Word, that promised Sarah a son in her old age, and that enabled her to conceive and bring forth. It was the Word, that appeared to Abraham as an Angel, and that called to him not to hurt his son, when he was about to sacrifice him. It was the Word that appeared to Hagar. It was the Word that appeared so many times to Jacob, although he be called the Angel that delivered him out of all his trouble. It was the image of God, which in other places is the same with the Word, that appeared to Moses in the bush. It was God that called to him CHRIST THE ANGEL OF THE COVENANT. 213 at the same time, even the Word, whom Moses desired to see. It was the Word, who led Israel through the wilderness, Exodus 33:1-23 : He was the Angel, in whom God placed his name. This Angel was he, that appeared to Moses, and the elders of Israel on mount Sinai, Exodus 24:1-18 : It was the Word, whom those Jews rejected that said, “let us make a captain and return into Egypt,” Numbers 14:4. The appearances of the Angel recorded in the Old Testament, were frequently in the form of a man.

Once he appeared in a burning bush; once on Sinai in fire and smoke; at other times in a pillar of cloud.

These were similitudes, (Numbers 12:8,) or vehicles in which the Angel appeared. But the Israelites did not see the Angel himself. He was a Spirit, and of course, he was not visible. “No man hath seen God at any time. He dwelleth in the light which no man can approach unto; whom no man hath seen, nor can see, the only begotten Son, which is in the bosom of the Father, he hath declared him.” It appears, that ever since the apostasy, God the Father has holden intercourse with this world, through a Mediator.

“There is one God, and one Mediator, between God and men, the man, Chfist Jesus,” 1 Timothy 2:5.

Christ officiated as Mediator between God and man, before his incarnation. He spoke to our first parents in Eden, after they had rebelled; and began to unfold the second, or the new covenant, the covenant of grace. He often spoke to the fathers; and communicated to them the divine will. He was the Angel of the covenant; the Angel, who communicated to this world the covenant of grace. “His goings forth have been from of old; from everlasting,” Micah 5:2.

Christ has employed agents, or subordinate mediators between himself and this fallen world. Moses was a mediator between the Angel and Israel. The priests, who officiated at the altar were mediators between the Lord and the people. But the prime Mediator, the Mediator of the covenant, is the Son of 214 CHRIST THE ANGEL OF THE COVENANT.

God. It was through his mediation the saints before the incarnation inherited the promises. They beHeved in a Savior to come, who would make an offering for sin once for all; and this faith was accounted to them for righteousness. It was in view, and by virtue of that sacrifice, which he was to make, that he made uitercesslon for them, and saved them from their sins.

“No man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him,” Luke 10:22. This text, while it conveys an idea that the nature of the Son is no less unsearchable by finite intelligence, than the nature of the Father, confirms the sentiment that it is the Son, who, from the beginning, hath revealed the Father.

He was in the bosom of the Father, and the Father was in him. He was perfectly acquainted with his nature, and with his counsels. He was, of course, perfectly qualified to declare, or manifest him to the world. Under the former dispensation, his revelations of the divine nature and will, were often seen through shadows and similitudes. He gradually disclosed the perfections and will of the Deity. By types and symbols he prefigured important realities. When the fulness of the time was cotue, he appeared in the world agreeably to ancient predictions and representations. He more clearly manifested the divine nature. The Deity, who was often exhibited in plurality in the Old Testament, he revealed with these specific distinctions, the Father, the Son, and the Holy Ghost. The Angel, who delivered Israel from temporal evils, and led him to an earthly inheritance, appears in the New Testament a Savior from sin, not a Savior of the Jews only, but also of the Gentiles. The Spirit, who wasrepresented, just after the creation, hovering over the waters to impregnate them with animal life; and to impress form upon chaos, appears in the New Testament, giving spiritual life to human nature, and restoring order in the moral world. In the Old Testament God is represented, in the relationship of Creator, CHRIST THE ANGEL OF THE COVENANT: 215 as the Father of the whole human race. In the New Testanjoiit he is represented as the Father of a spiritual seed; of obedient affectionate children. In the Old Testament he is exhibited in plurality creating the world. In the New, he is represented with the peculiar distinctions of Father, Son, and Holy Spirit. The same Savior, the same Sanctifier were revealed under the former, which were revealed under the latter dispensation, but with less distinctness.

There is an intimate union between God and believers. John, in his first Epistle, says, “If we love one another, God dwelletk in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God.” This union between God and believers is manifestly different from the union, which subsists between God and the Angel, or between the Father and the Son. The Angel, in whom was the name of Jehovah was called by the highest of divine names; he performed divine works; and he received divine honors. There is no intimation that he was dependent. Jesus Christ declares his union with the Father; and for a confirmation (5f his declaration he appeals to his works. “ What things soever the Father doethy these also doeth the Son likewise. If I do not the works of my Father, believe me not. But if I do, though ye belijeve not me, believe the works.” From the union, which subsists between the Father and the Son, the same works are attributed indiscriminately to each; and peo[)le are required to honor the Son even as they honor the Father. But these consequences do not accrue to believers by reason of their union with God. Their union then is of a different kind; and forms no argument against that higher and more intimate union, which subsists between the Father and the Son.

Those who disbelieve that the Angel of the covenant was the Son of God, are not agreed in their opin- 216 CHRIST THE ANGEL OF THE COVENANT.- ions respecting him. Some suppose that he was a created angel; and personated Jehovah. If this be correct, it is hard to draw a line of distinction between the creator and a creature.

Others are of opinion that the Angel of God and Jehovah are equivalent. “Jehovah, the Angel of God, the God of Bethel, God almighty; the redeeming Angel, are all but different names and descriptions of Jehovah the one true God. (See Lindsey.) “It should seem, therefore, that in Scripture language, when describing the divine appearances, the Angel of the Lord appeared, and Jehovah appeared, are equivalent expressions.” (Lowman’s Tracts, p. 99.) We are ready to admit the judgment of these learned authors as to the equivalence of these names. We are ready, also to admit the judgment of other learned authors of the same class, who believe that the Angel and he who sent him are not, in all respects, the same. From both we infer, as we apprehend, the whole truth; that the Angel is equivalent to Jehovah, and that there is such a distinction between them, that they are not in every respect the same. The apostle to the Hebrews contrasts the Mosaic, with the Gospel dispensation, and gives a superiority to the latter. “Therefore we ought to give the more earnest heed to the things, which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which, at first, began to be spoken by the Lord; and was confirmed unto us by them that heard him,” Hebrews 2:1,Hebrews 2:2,Hebrews 2:3. The apostle attributes greater excellence, and requires a more earnest heed to the Gospel, than to the law of Moses, because the Gospel was spoken immediately by the Lord Jesus, and offered so great salvation; whereas the law was spoken by angels; and under that dispensation, “every transgression and disobedience received a just recompense CHRIST THE ANGEL OF THE COVENANT. 217 of reward.” The prime Comtnunicator of the law, communicated the Gospel. It was the Angel, who spake to Moses in the mount Sinai and with our fathers, who received the lively oracles to give unto us. This Angel called himself, I AM. This Angel was with the Church in the wilderness and was tempted. The apostle informs us that this Angel, who was tempted in the wilderness, was Christ. If he who gave the law, and he who gave the gospel, are one and the same, it is inquired, why has the Gospel, on this ground, a preference to the law, and what is the force of St. Paul’s reasoning. It is readily admitted that angels accompanied the Son of God on mount Sinai, and were subordinate agents in promulgating the law. The commandments which were given from Sinai, and all the revelations which were made under the Jewish economy, were of the same divine authority as the Gospel. But the circumstances were different. The former were communicated mediately^ the latter was communicated immediately by the Son of God. Under the former dispensation he revealed the will of the Father through the medium of prophets. Under the latter dispensation he revealed his will personally.

If that dispensation, which was communicated by God through intermediate hands, and whose most prominent retribution was of a temporal nature, demanded attention, more earnest attention does that dispensation demand, which was communicated immediately by the Lord himself, and whose rewards and punishments are of a spiritual nature, and of eternal duration.*

* “Grotius remarks, that the Angel, spoken of in the last text, (Malachi 3:1.) •was allowed even by the Jewish Rabbins to be Jehovah, and copies from Masius a striking passage to this purpose, out of the comment of R. Moses, the son of Nehenien, upon the 5lh chapter of Joshua. Isie Angelus, &c. i. e. “Thai Angel, to say the truth, is the Anijel Redeemer, of whom it is written, for luy name is in him. He w:\i^ the Anc;el, wiio said to Jacob, I am the God of Bethel; and of â- whom it is said, God culled to vloses out of the midst of the bush. He was called an A;igel because he governs the •world; for it is written, Jthovah (i- e. the Lord God,)brought us out of Egypt. It is moreover written, the Angel of his presence saved them. And, without doubt, the Angel of God’s presence was he, of whom it is said. My presence shall go before thee, anil 1 will give tht.e rest. In a word, He is the Angel, of whom the prophet spake. The Lord whom ye seek, shall suddenly come to his temple, even the Angel of the Covenant, whom ye delight in. The face, or presence of God signifies God himself, which is confess* ediy allowed by all interpreters.” (HorK Solitariaj.)

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