Category Archives: Angel of the Lord

These Three Are One (Part III)

The New Testament clearly teaches these facts: The Father is God (John 6:27; I Pet. 1:2). But Jesus is also identified as God (John 1:1-3; 20:28; cf. also, e.g., John 12:37-40; Is. 6:1-10). And the Holy Spirit is also identified as God (Acts 5:3,4; II Cor. 3:17; cf. Psalm 139:7). However, the Father is never identified with Jesus or the Holy Spirit, nor is Jesus ever identified with either the Father or the Holy Spirit, nor is the Holy Spirit ever identified with either the Father or the Son.1 There are three divine Persons in one God. This is what the Bible teaches, though we may not fully comprehend it.

No analogy is ever perfect but when I think of ways to explain the relationship of the three Persons of the Godhead I think of few analogies. First, I think of a triangle. A triangle consists of three sides, three vertices (the points at which the sides meet) and three angles. If you do not have these three parts, you do not have a triangle. Yet, they make up only one triangle. Another analogy that is often used is an egg. An egg has three parts: The shell, the white and the yoke. The three parts make up only one egg, yet each part is the egg. You cook the yolk and not the shell, but you still say you cooked an egg. Another analogy might be a musical chord. A chord consists of three distinct notes that harmonize to create one unified sound. Each note is fully present, yet together they form a single musical entity. Finally, I think of our own human nature. We have a body, soul and spirit. We are a triad, as it were. In fact, we are created in the image of God. Now none of these analogies are perfect because the triune Godhead is unique, but they do help to visualize in our own minds what can be very difficult concept to grasp, namely, God’s triune nature.

The best thing we can do is to look at the scriptures which either explicitly state or are consistent with the verses given above. Let’s begin with Jesus’ baptism. The Bible tells us that Jesus approached John the Baptist to be baptized (Matt. 3). Immediately after He was baptized, as He was stepping up out of the water (Mark 1:10), the heavens opened and the Spirit of God descended in a bodily shape like a dove and the voice of God spoke from Heaven, saying, This is my Beloved Son, in Whom I am well pleased (Matt. 3:16,17). There are three distinct Persons in this account. There is the Father, the Spirit, appearing as a dove, and, Jesus. They are in three, separate locations. The Father is in Heaven. The Son is in the Jordan river and the Spirit is moving from Heaven to where the Son is. The Father speaks from Heaven identifying Jesus as His Son, in Whom He is well pleased. The Holy Spirit is seen descending and lighting upon Jesus and remaining there, thus indicating His distinction from the Son (John 1:33).

Another instance worthy of note, is the Great Commission. In giving the great commission (Matt. 28:18-20), Jesus commanded baptism. Notice how Jesus expressed this command. “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:18-20). Jesus commanded baptism on the authority of the Father, the Son and the Holy Spirit. In doing this, Jesus placed the Son and the Spirit on an equal level of authority with the Father.

When we think of the nature of the Spirit described in the scriptures, we should realize that the Spirit has “personhood.” That is, He has traits that indicates He is an individual with will, rationality and feelings. The Holy Spirit is always spoken of as an He, not an it. The Holy Spirit can be grieved (Eph. 4:30), He has the potential of being lied to (Acts 5:3), He can be vexed (Is. 63:10), He has intention and is responsive to human action (Is. 63:10), He speaks (Acts 13:2), He teaches (John 14:26), He testifies (John 15:26), He strives (Gen. 6:3), He commands (Acts 8:28), He intercedes (Rom. 8:26), He sends workers (Acts 13:4), He calls (Rev. 22:17), and He works (I Cor. 12:11), etc. We will delve more into the nature of the Spirit at a later time in greater depth but for now it is important to note that He is not a force, but a person, separate from the Father, yet God. He has all the attributes of deity, including omnipotence (Luke 1:35; Rom. 15:19 ), omnipresence (Ps. 139:7-13) and omniscience (I Cor. 2:10 ), just as does the Father and Son.

Jesus stated that when He went back to the Father, that the Holy Spirit would be sent to the apostles. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26). This statement of Jesus’ clearly identifies three Persons of equal divine status but with different work. After Jesus completed His work here and He returned to the Father, He would send the Spirit of Truth from the Father to the apostles. The Spirit would then testify of Jesus to and through the apostles (John14:26:16:3, etc).

Another instance of the triune nature of the Godhead being mentioned is found in Paul’s three-fold blessing in II Cor. 13:14. Much like the three-fold formulas found in the Old Testament discussed in a previous installment, Paul includes all three Persons of the Godhead in his blessing. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Corinthians 13:14). In this three-fold formula, Paul places each of the three on an equal footing while differentiating their separate works.

John’s symbolic description of God’s throne in the Revelation also gives a glimpse of the triune nature of God. In this vision, John saw One that sat on a glorious, heavenly throne (4:2). This is presumably God, the Father. Before the throne were seven lamps, which are said to be the seven Spirits of God (4:5). This is a symbolic way of representing the Holy Spirit. Also in the midst of the throne stood a lamb as if it had been slain (5:6) which is an obvious reference to the Son (Is. 53; John 1:36; I Pet. 1:19,20; Heb. 12:2, etc.). So we have in John’s vision all three Persons of the Godhead symbolically represented. Furthermore, we have the three-fold praise directed toward the throne, Holy, Holy, Holy (4:8).

Besides these texts there are many other passages which reference all three Persons of the Godhead in some way. This site lists 58 Triadic passages and answers some objections to them. There are other sites which provide passages which support the triune nature of God. It is a doctrine clearly taught in scripture, but it is not always easy to grasp all that it entails.

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” (I John 5:7).

Eric L. Padgett

Endnotes

  1. There are certain exceptions to this (Is. 9:6, e.g.) but they do negate the overall tenor of this point, that the divine Persons of the Godhead are separate from each other while all being God. Each of those passages need to be examined more closely and independently to understand them more fully.

These Three Are One (Part II)

Beyond the Genesis elohim passages, there are many other passages which add detail to the doctrine of the triune Godhead. In this installment, we will look at some other Old Testament passages. Again, it is not suggested that the writers of these Old Testament passages understood clearly all that they were speaking or writing, but in the light of New Testament revelation, they all become much clearer to us. In our third installment we will look at the New Testament on the subject.

The Plurality of the Godhead in Genesis 11

In Genesis 11 we have another reference to the plurality of the Godhead. When man in his hubris tried to build a tower that would reach to heaven, God said “Go to, let us go down, and there confound their language, that they may not understand one another’s speech” (Genesis 11:7). It has been suggested that the plural used here is a mere literary device, the so-called “Majestic We.” Kings and those in power will sometimes speak in the plural to emphasize their authority. It is believed that this practice began because God used it that way in these passages (see here). The first problem with this is that in scripture no Hebrew king ever followed such an example and identified himself with a “royal we.” Actually, neither did the kings of the east like Darius (Ezra 6:12) or Artaxerxes (Ezra 7:21). Second, God could very well speak in the royal we precisely because of His triune Nature not in spite of it.

A Revealing Encounter in Exodus 34

Another tremendous passage that is often overlooked is found in Exodus 34. Moses had requested to see the glory of God (Ex. 33:16). God told Moses that no one could see His face and live but that there was a place by Him (33:21) and he could stand in a cleft of a rock (33:22) and God, after covering Moses with His hand (33:22) so he couldn’t see God’s face, would allow him to see His hinder parts as He passed by and would cause all His goodness to pass by and proclaim the name of the Lord (Ex. 33:19-23). The Text tells us that the next morning Moses went up the mountain and “LORD descended in the cloud, and stood with him there” (Exodus 34:5). At the same time that the Lord stood with Moses there, the Lord also passed before him and proclaimed the name of the Lord (34:6,7). And then Moses, after bowing his head, said, “O Lord, let my Lord, I pray thee, go among us” (Ex. 34:9).

There are at least two things worthy of note pertaining to the topic of the triune nature of the Godhead in this passage. First, the Text seems to clearly say that the Lord stood by Moses at the same time that the Lord passed by Moses declaring the name of the Lord. This is reminiscent of John 1:1-3 where the Word was both God and the Word was with God at the same time. In this instance, the Lord was both standing by Moses and passing in front of him at the same time.

The second interesting thing is that Moses asked the Lord to let “his Lord” go among them. Previously, Moses had said to the Lord “Thou hast not let me know whom thou wilt send with me” as he led the children of Israel to the promised land (Ex. 33:12). The Lord assured Moses that His Presence would go with Moses and Israel (33:14). This precipitated Moses asking God to see His glory. Now that Moses had seen it, he said “Lord, let my Lord, I pray thee, go among us” (34:9). Who was Moses’ Lord? It was the Presence of God (33:14). It was the Angel of His Presence that saved them (Is. 63:9). It was the second Person of the Godhead by Whom Moses stood.

Psalm 110:1 – A Divine Conversation

In a very similar way, David wrote, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psalm 110:1). David said the Lord (Jehovah) said to his (David’s) Lord (Adonay) “sit Thou on my right hand until I make Thy enemies Thy footstool.” Who was David’s Lord (Adonay)? Jesus said this passage was speaking of Messiah, of Himself (Matt. 22:42-46; Mark 12:35-37). Peter and Luke applied the passage to the resurrection f Christ (Acts 2:30-36). But it shows a conversation between two lords, between the Father and the Son within the Godhead. The verse implies that “the LORD” (Jehovah) speaks to “my Lord,” pointing to a distinction of persons within one divine essence. It is the same distinction that Moses had made (Ex. 34:9).

Isaiah 6 and the Triune God

In Isaiah 6, Isaiah sees a glorious vision of God, of Jehovah, and of the triune nature of the Godhead. Isaiah saw “the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (6:1). Isaiah sees the Lord (Adonay) sitting on a throne. In response, Isaiah says “mine eyes have seen the King, the LORD (Jehovah-ELP) of hosts” (Isaiah 6:5). So Isaiah sees the Lord (Adonay) and identifies Him as Jehovah. Jehovah is spoken of in the singular, i.e., His (Second person singular) train filled the Temple (6:1). And yet the Lord asks, “Whom shall I send” (singular) and then “who will go for us?” (plural). Here again, the Lord speak of Himself in the plural. This combination of singular and plural pronouns is intentional. It indicates a plurality in the unity and suggests the triune nature of the Godhead.

Just as an aside, the word translated “train” in the KJV is elsewhere translated as robe or hem. But Isaiah chose the plural shulayv instead of the singular shulo to indicate the glory of Adonay in the temple. The usage of the plural could be just a Hebrew literary device to emphasize God’s majesty, but it is also consistent with interplay of plural and singular terms in relationship to God’s triune nature.

But we are not left to guess about whom Isaiah saw in his vision for the apostle John, in describing Jesus’ miracles applies this passage (Isaiah 6) to Jesus and says “These things said Esaias, when he saw his glory, and spake of him” (John 12:41). Isaiah says he say the Lord, Jehovah (6:5) and John says he saw Jesus, or the Second Person of the Godhead (John 12:41). Furthermore, it is interesting to note John quotes from the LXX. In that text there is a shift from the one blinding their eyes and dulling their hearing and hardening their heart to the one healing them. It is “He” who blinds (that is, God, cf. II Thess. 2:11; Psalm 81:11,12; et. al.) but “I” (that is, Christ, cf. Mal. 4:2; Is. 53:5) will heal. This is also consistent with the plurality of the Godhead.

Finally, while repetition is one form of emphasis, given all the other nuances and intracasies of this passage, it seems significant, or at least consistent with the triune nature of the Godhead to repeat the holiness of God thrice, Holy, Holy, Holy (cf. Rev. 4:8).

Conclusion

Other Old Testament passages address the plurality of the Godhead in various ways. We have examined various Christophanies in the Old Testament of One who was worshiped as God yet distinct from Him (i.e., Gen. 32 where Jacob wrestles a “man” Who is identified as God, or Manoah and his wife who see the angel who is called God (Jud. 13:22). There are also verbal formulas that are of a triune nature, such as the Holy, Holy, Holy of Isaiah and the triple blessing of God commanded of Aaron (Num. 6:24-26). Additionally, like the word “Elohim,” the word “Adonay,” used about three hundred times in the Old Testament, is also plural and is used with singular verbs (e. g., Isaiah 6:1). Finally, references to God’s Spirit suggest that He is both God but separate from Him (Is.48:16; 63:10; Gen, 1:3; II Sam. 23:2; etc.).

The Angel of the Lord

We have seen that the Presence of God is everywhere and that the Person of God is on His throne in Heaven. Last time we introduced the idea of theophany, the veritable appearance of God in the world in some form. It is how God chose to make Himself known to the world in some instances. Those theophanies are also Christophanies, where the pre-incarnate Christ appeared in the world. Sometimes the Lord’s pre-incarnate appearance was referred to as the angel of the Lord.

First of all, consider that God appeared to Moses in a bush that burned but was not consumed (Exodus 3:1-6). This unconsumed burning bush caught Moses’ attention and piqued his interest. He turned aside to see it, going out of his way, which indicates it was some distance away, yet noticeable. This event was more than a miracle, more than just a bush that was not consumed with the fire that engulfed it, for, from within a flame of fire that covered the bush, incredibly, the angel of the Lord appeared to him (Ex. 3:15).

This was not merely just some one of the myriad of the angels of God. It was “the angel of the Lord,” identifying this” angel” as unique among divine messengers. We learn that God called unto him from out of the midst of the bush, further equating the angel of the Lord with God, Himself! Yet further proof of the divine encounter is that Moses was required to take the shoes from off his feet because that place was holy ground. It could only be considered holy ground only if God was there. Even further tightening the connection between the angel of the Lord and God, is that the one speaking says, “I am the God of they father, the God of Abraham…” (Ex. 3:6).

What is the significance of this appearance? God had told Abraham over four hundred years earlier that the children of Israel would go into bondage in a land that was not theirs and serve them four hundred years (Gen. 15:13,14). But God promised to bring them out again and the people who had enslaved them would pay dearly (Gen. 15:14). God sealed that promise with Abraham by His own theophanic revelation as a smoking furnace and a burning lamp (Gen. 15:17). The time had now come to bring an end to their captivity (Ex. 3:8). The children of Israel had been brought, as it were, by God “out of an iron furnace, even out of Egypt” (Deut. 4:20). Israel had gone through the fire and water and God had brought them to a wealthy place (Psalm 66:12). It was the angel of the Lord that said “I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you” (Judges 2:1).

When God had commanded Abraham to offer up his only son Isaac, it was the angel of the Lord that stayed his hand (Gen. 22:11). Twice the angel of the Lord speaks to Abraham, but it is what He says that is great interest.

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: 17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice (Genesis 22:16-18).

Note that the angel of the Lord says “By Myself have I sworn, saith the Lord…” (22:16). The angel identifies Himself as the “LORD”, or Jehovah. All the affirmations of this Angel indicate that He was divine, and not merely one of the myriad of created angels at God’s disposal. The Angel says, “you have obeyed My voice” (22:18). This can only be God.

Though the phrase ‘Angel of the Lord’ is absent in this passage, the Lord’s appearance to Abram at Mamre (Gen. 18:1) bears similar characteristics to other theophanies/Christophanies. Yet, the Bible says three “men” appeared to Abraham on the plains of Mamre (Gen. 18:2). While they are talking, the Text suddenly changes from the plural to the singular, from “they” (v.9) to “He” (v.10). Moreover, “He” promised to return again in a year to see that Sarai would have a son, even though they were both old and Sarai had passed the age of childbearing (Rom. 4:18-21). This is the kind of promise only God could make. The Bible text says that while apparently two of the “men” then left and went toward Sodom, Abraham was left to stand before the Lord, or Jehovah. We find that two angels come to Sodom (Gen. 19:1), which identifies two of the three men as angels and the one that did not come was the Second Person of the Godhead.

It seems fitting that the Second Person of the Godhead would appear to Abram and Sarai and announce that they would have a son in a year in fulfillment of the promise the Lord had made to Abraham some twenty-five years earlier since, He, Himself, would come in the fulness of time and be born of a virgin and be the ultimate fulfillment of that spiritual promise to bless all the earth.

Scripture records several other encounters with the Angel of the Lord: His appearance to Hagar in the wilderness (Gen. 16:7-13), to Gideon (Judges 6:11-24), to Manoah and his wife regarding Samson’s birth (Judges 13:3-22), as Israel’s divine guide (Ex. 23:20-23), to Joshua before Jericho (Josh. 5:13-15), and more. It is clear, that God has appeared in times past in some visible, tangible form to guide, and sometimes judge, His people. This shows God’s personal interest in our affairs and the development of the Scheme of Redemption. These theophanies/Christophanies were powerful testimonies to that fact God cares and is interested in man’s salvation.

One final note. In the mythologies of at least the western world there were stories of gods appearing in various forms to man. But these were very different than what we see in the developed theology of the Bible. Consider the following.

First, the nature of the divinity is drastically different. Jehovah is transcendent, holy, and unchanging. Theophanies reveal His presence without diminishing His divine nature. But the appearances of the gods in mythology (i.e., Greek and Roman, an others) are often anthropomorphic, flawed, and subject to human-like emotions and desires. In the second place, the purposes are completely different. Theophanies serve to reveal God’s will or guide His people (e.g., the burning bush, Mount Sinai) while mythological appearances often involve deception, seduction, or personal whims of the gods (e.g., Zeus taking the form of a swan to seduce Leda). In the third place, consider the moral framework. Biblical theophanies emphasize holiness, justice, and divine authority. Encounters often demand reverence and obedience while mythological appearances frequently reflect the gods’ capricious nature, often leading to morally ambiguous or tragic outcomes. And finally, consider the form of the appearance. God appears in various forms, fire, cloud, angelic messenger, but always with a clear divine purpose. Greek and Roman gods take on human or animal forms, often to manipulate or interact with mortals in unpredictable ways. Ultimately, mythological depictions of divine interaction pale in comparison to the biblical portrayal of God’s direct involvement in the unfolding Scheme of Redemption.

Through the unfolding drama of Scripture, the appearances of the Angel of the Lord serve as profound glimpses of God’s personal engagement in human history. These theophanies/Christophanies reveal the Second Person of the Godhead actively working within His creation, guiding, delivering, and establishing His covenantal promises. Unlike the flawed and capricious deities of mythology, who often descend for self-serving ends, the biblical manifestation of God demonstrates divine intentionality, holiness, and redemptive love. From the burning bush to the patriarchs, these encounters remind us that the God who appeared in times past is the same God who ultimately took on flesh to dwell among us, fulfilling His promises in the person of Jesus Christ. His involvement is not distant, but deeply personal, pointing humanity toward redemption and the culmination of His divine plan.

Eric L. Padgett