This is a (quite lengthy) blog responding to SJ Thomason’s post Clues that Jesus is the Angel of the LORD of the Old Testament. While this is the first response to Thomason’s blog this will by no means the last, as some of what she comes out with is comedy gold and highlights some of the most profound misunderstandings of both the Jewish Scriptures and the New Testament. But anyway, without further ado, let’s begin…
The post begins by quoting the prophet Zechariah, which I’m not really sure connects with the second paragraph and doesn’t seem to fit with her argument as a whole. So if someone can explain what the connection is with the rest of the post, I will respond to that. Otherwise, I’ll skip to this:
“What is surprising to some is that the Trinitarian view of the Lord is manifested throughout the Old Testament. While Jewish people acknowledge the presence of the Holy Spirit in the Old Testament (c.f., the Jewish Passover), Rabbinic Jews do not acknowledge the presence of Jesus Christ. Though they are familiar with passages that indicate that no one who has seen the Father can live (c.f., Exodus 33:20), they may not realize that many have witnessed the Son who is the Lord’s earthly manifestation.”
There is so much to unpack here, so let’s start with the first claim, that:
“the Trinitarian view of the Lord is manifested throughout the Old Testament.”
While this is certainly a common claim made by Christians, this is clearly not something which Jewish people would agree with. In fact, it is hard to imagine a doctrine which is more opposed to the Jewish religion than this. The reason being, one of the primary expressions of Jewish faith, recited twice daily in prayer, is the Shema, which begins “Hear, Israel: the LORD is our God, the LORD is one” (Deuteronomy 6:4). Beyond this, the greatest Jewish philosopher of the Middle Ages Maimonides, developed a list of key principles which the Jewish faith is predicated on, referred to as the 13 Principles of Faith, the second of which is that: “God is One, not two or more than two, but One whose unity is different from all other unities that there are. He is not one as a genus, which contains many species, is one. Nor is He one as a body, containing parts and dimensions, is one. But His is a unity than which there is no other anywhere.” Therefore, Judaism is based on a strict monotheism, and a belief in one single, indivisible, non-compound God. In addition, there are several passages which clearly show that God does not, in any way, have any form of human nature. This can be seen throughout the Jewish Scriptures:
“I am the Lord your God, who brought you out of Egypt, and of the land of slavery. You shall have no other gods before Me.” (See also Deuteronomy 5:7)
“God is not a man that He should lie, nor a mortal that He should change His mind.”
“You came near and stood at the foot of the mountain while it blazed with fire to the very heavens, with black clouds and deep darkness. Then the Lord spoke to you out of the fire. You heard the sound of words but saw no image; there was only a voice.”
“You are the ones who have been shown, so that you will know that God is the Supreme Being, and there is none other besides Him!”
“Know therefore today, and take it to your heart, that the Lord, He is God in heaven above and on the earth below; there is no other!”
“Hear O Israel! The Lord is our God, the Lord is one.”
“You shall not follow other gods, any of the gods of the peoples who surround you!”
“See, now, that I, I am He – and no god is with Me…”
I Samuel 2:2
“There is none holy as the Lord: for there is none beside Thee; neither is there any Rock like our God.”
I Samuel 15:29
“The Eternal One of Israel will not lie nor change His mind: for He is not a man that He should change His mind.”
I Kings 8:27
“For will God indeed dwell on the earth? Behold the heaven and heaven of heavens cannot contain Thee; how much less this house that I have built?”
I Kings 8:60
“So that all the nations of the earth may know that the Lord is God and that there is no other!”
II Kings 19:19
“Now, O Lord our God, deliver us from his hand, so that all kingdoms on earth may know that You alone, O Lord, are God.” (Psalm 113:5)
“To whom then will you liken God? To what likeness will you compare unto Him?”
“To whom will then you liken Me, that I should be his equal?” says the Holy One.
“I am the Lord, that is My name, and My glory will I not give to another. Neither My praise to graven images!”
“You are My witnesses,” declares the Lord, “and My servant whom I have chosen, so that you may know and believe Me and understand that I am He. Before Me no god was formed, nor will there be one after Me. I, even I, am the Lord, and besides Me there is no Savior.”
This is what the Lord says, Israel’s King and Redeemer, the Lord Almighty, “I am the first and I am the last; apart from Me there is no God! Who then is like Me? Let him proclaim it. Let him declare and lay out before Me…Do not tremble, do not be afraid. Did I not proclaim this and foretell it long ago? You are My witnesses. Is there any God besides Me? No, there is no other Rock; I know not one.”
So said the Lord, your Redeemer, the One who formed you from the womb, “I am the Lord Who makes everything, Who stretched forth the heavens alone, Who spread out the earth by Myself.”
“I am the Lord, and there is no other; besides Me there is no God… I will strengthen you…I order that they know from the shining of the sun and from the west that there is no one besides Me; I am the Lord and there is no other!”
For this is what the Lord says – He who created the heavens, He is God; He who fashioned and made the earth, He founded it; He did not create it to be empty, but formed it to be inhabited – He says: “I am the Lord, and there is no other. I have not spoken in secret, from somewhere in a land of darkness; I have not said to Jacob’s descendants, ‘Seek Me in vain.’ I, the Lord, speak the truth; I declare what is right.”
“…who announced this before, who declared it from the distant past? Is it not I, the Lord, and there is no God apart from Me, a righteous God and Savior; there is none but Me. Turn to Me and be saved, all you ends of the earth; for I am God, and there is no other!”
“To whom shall you liken Me and make Me equal and compare Me that we may be alike?”
“Remember the first things of old, that I am God and there is no other; I am God and there is none like Me.”
“…And My honor I will not give to another.”
“And I am the Lord your God, Who brought you out of Egypt. You shall acknowledge no God but Me, no Savior except Me!”
“And you shall know that I am in the midst of Israel, and I am the Lord your God, there is no other; and My people shall never be ashamed.”
“Have we not all one Father? Has not one God created us? Why should we betray, each one his brother, to profane the covenant of our forefathers?”
“Whom have I in heaven but You? And earth has nothing I desire besides You.”
“Hear, O My people, and I will admonish you; O Israel, if you would listen to Me! Let there be no strange god among you; nor shall you worship any foreign god.”
“Do not put your trust in princes, nor in the son of man, in whom there is no salvation!”
“You alone are the Lord; You made the heavens, the heavens of the heavens and all their host, the earth and all that is upon it, the seas and all that is in them, and You give life to them all, and the heavenly host bow down before You.”
I Chronicles 17:20
“O Lord, there is none like You, neither is there any God beside You, according to all that we have heard with our ears!”
Therefore, it is clear from all of these passages, over and over and over again we are told that the God of the Jewish Bible is one, alone and singular and the notion that there is a Trinity, as Christians believe, particularly with a part-human nature, is clearly not consistent with what is reported in the Jewish Scriptures.
Just as a slight aside before we continue, this is the fundamental difference between the Jewish Faith and that of Christianity. In Judaism, when something is articulated, for example like here, the nature of God, there are numerous passages which talk about this in great detail which reinforce the same point, made by different authors who all speak in harmony. However, when a Christian tries to make a claim from either the Jewish Scriptures or even The New Testament itself, they seem to be content to rely on just one passage to support their contention. Or in the case of this blog post (spoiler alert!), not even providing a single quote from the New Testament which claims anything like that Jesus is the angel of the Lord!
But anyway, now we have gone through the notion that the Jewish religion is entirely monotheistic and there is zero wiggle room for a Trinity in the Christian sense, let’s move onto her second claim, that:
“While Jewish people acknowledge the presence of the Holy Spirit in the Old Testament (c.f., the Jewish Passover), Rabbinic Jews do not acknowledge the presence of Jesus Christ.”
It is equally difficult to imagine how a Jewish person would respond to this in the affirmative. So again let’s break this down, does the Jewish religion have the Holy Spirit? Well the simple answer is no. The more complicated answer is kind of, but with the huge caveat that within the Jewish religion here is no “Holy Spirit/Ghost” in the sense of an entity a part of a Trinitarian God.
The Hebrew word Ruach (ר֫וּחַ) is used 389 times in the Hebrew Scriptures which translates roughly as “breath,” “wind,” “odor,” and “space.” However, the term Holy Spirit only appears in the Jewish Scriptures three times; in Psalms 51:11 and Isaiah 63:10-11 and each time appears only in possessive form as רוּחַ קָדְשְׁךָ which translates as “thy holy spirit” (Psalms 51:11) and as רוּחַ קָדְשׁוֹ “His holy spirit” (Isaiah 63:10, 11). Therefore, no where in the Hebrew Scriptures is there any reference to what Christians believe is the Holy Spirit. (But I will do a specific response to a blog post Thomason claims supports this view).
But anyway, if we look at how the Passover itself is described, something which I can’t imagine Thomason did before spouting this nonsense, then it reads:
“When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down.” (Exodus Exodus 12:23)
The word Lord here is the Hebrew יְהֹוָה which you might imagine, is the proper name of the one true God and gives no indication that this is any form of Holy Spirit at all! So even the one citation that she provides, doesn’t even support the contention that there is the Holy Spirit in the Jewish Bible.
As for the notion that:
“Rabbinic Jews do not acknowledge the presence of Jesus Christ”
I can only assume this should be taken to mean that Judaism does not view Jesus as being the promised Messiah. While I will do a whole series of videos whereby I will be going through all 365 prophecies Jesus was meant to have fulfilled and why none of these prove Jesus was the Messiah, either way, I’m not sure what else I can say to respond to this.
But anyway, that’s just the introduction. If we continue with this post, she claims:
“Jesus Christ is the angel of the LORD, witnessed by Abraham, Hagar, Moses, Gideon, and others.”
So let’s start with the biggest issue with this statement. If you’ve read the New Testament then you’ll be one step ahead of me. In which case you’ll know that there a grand total of 0 verses that actually says that Jesus is the angel of the Lord. While this may be enough to end there and completely dismiss the rest of the blog, we will continue to show just how ridiculous this entire thesis is. But this leaves an interesting question: if this does not appear anywhere in the Bible, why is this such a popular belief?
Well the most obvious reason that Christians hold to this belief, is that Trinitarians believe that Jesus is equal to and co-eternal with God and has existed from the beginning of time (the most cited verse in support of this, is found in Gospel of John chapter 1). However, the issue is, Jesus (as one third of the Trinity) never appears in the Jewish Scriptures. Therefore, if Jesus does not appear in the Jewish Bible, Christians must find someone or something which does appear in the Jewish Bible which appears to have the same traits as God, for the Trinity to stand any hope of being defended. Thus, the reasoning is simple, as she goes on to say:
“the angel of the LORD who bears the qualities of the LORD is the LORD… [Therefore,] the above passages make it clear that the angel of the LORD is the LORD.”
And we are therefore to assume that if there is another entity which has the same nature as God, but is separate from God, then of course one can rationally affirm the doctrine of the Trinity and that the other two persons which make it up are the Holy Spirit and Jesus… Because there’s no monumental leap between that line of reasoning, is there?!?
But anyway, all joking aside, in other words, the Trinitarian must hold to the view that Jesus does appear in the Jewish Bible in the form of the the angel of the Lord, and that the angel of the Lord is separate from but identical to God and that Jesus fits the bill of being the angel of the Lord. However, without any explicit (or even implicit) quotations in the entire New Testament which allude to Jesus being the angel of the Lord, it is difficult to see how this line of reasoning is anything more than trying to force an interpretation which simply is not found in the both the Christian and Jewish Bibles.
While we will look each passage she provides, it is first important to note the aims of this blog post. As she claims:
“I have pasted passages from the Old Testament that indicate (1) the angel of the LORD appears visibly and audibly to people; (2) the angel of the LORD refers to Himself as both apart from God in the third person and as God in the first person; (3) the angel of the LORD provides and blesses, not as a representative of God but as God Himself; (4) the angel of the LORD is omniscient; (5) the angel of the LORD is omnipotent; (6) He accepts worship and sacrifice and (7) those to whom He appears recognize Him as God. In summary, the angel of the LORD who bears the qualities of the LORD is the LORD.”
However, even if we grant all 7 of these, literally none of these point to the ultimate conclusion that Jesus is the angel of the Lord. In other words, I could grant each one of these seven contentions and still turn around at the end of it all and say… so what? None of these prove that God is part of a Trinity. At best we could say there was a duality of God’s nature of the Lord and angel of the Lord. But even that would not mean that Jesus was the angel of the Lord and this does not prove the contention that the Trinity can be supported from the Jewish Bible. So I’m not even sure how she can claim that there are clues that Jesus is the angel of the Lord, without providing a single citation to support this assertion.You literally couldn’t make this up!
That being said, let us go through each of the passages she cites to support her contention. The first two come from Genesis:
The angel of the Lord found Hagar near a spring in the desert; it was the spring that is beside the road to Shur. And he said, “Hagar, slave of Sarai, where have you come from, and where are you going?”
“I’m running away from my mistress Sarai,” she answered.
Then the angel of the Lord told her, “Go back to your mistress and submit to her.” The angel added, “I will increase your descendants so much that they will be too numerous to count.”
The angel of the Lord also said to her:
“You are now pregnant
and you will give birth to a son.
You shall name him Ishmael,
for the Lord has heard of your misery.
He will be a wild donkey of a man;
his hand will be against everyone
and everyone’s hand against him,
and he will live in hostility
toward all his brothers.”
She gave this name to the Lord who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.”
While her second quote states:
But the angel of the Lord called out to him from heaven, “Abraham! Abraham!”
“Here I am,” he replied.
“Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.”
Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The Lord Will Provide. And to this day it is said, “On the mountain of the Lord it will be provided.”
The angel of the Lord called to Abraham from heaven a second time and said, “I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son, I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore.
The third quote comes from Exodus 3:2-16 which states:
There the angel of the Lord appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. So Moses thought, “I will go over and see this strange sight—why the bush does not burn up.”
When the Lord saw that he had gone over to look, God called to him from within the bush, “Moses! Moses!”
And Moses said, “Here I am.”
“Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” Then he said, “I am the God of your father the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God.
The Lord said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”
But Moses said to God, “Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?”
And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.”
Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?”
God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.’”
God also said to Moses, “Say to the Israelites, ‘The Lord, the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’
“This is my name forever,
the name you shall call me
from generation to generation.
“Go, assemble the elders of Israel and say to them, ‘The Lord, the God of your fathers—the God of Abraham, Isaac and Jacob—appeared to me and said: I have watched over you and have seen what has been done to you in Egypt.
And finally, a passage in Judges 6:11-24:
Now the angel of the Lord came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite, while his son Gideon was beating out wheat in the winepress to hide it from the Midianites. And the angel of the Lord appeared to him and said to him, “The Lord is with you, O mighty man of valor.” And Gideon said to him, “Please, my lord, if the Lord is with us, why then has all this happened to us? And where are all his wonderful deeds that our fathers recounted to us, saying, ‘Did not the Lord bring us up from Egypt?’ But now the Lord has forsaken us and given us into the hand of Midian.” And the Lord turned to him and said, “Go in this might of yours and save Israel from the hand of Midian; do not I send you?” And he said to him, “Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house.” And the Lord said to him, “But I will be with you, and you shall strike the Midianites as one man.” And he said to him, “If now I have found favor in your eyes, then show me a sign that it is you who speak with me. Please do not depart from here until I come to you and bring out my present and set it before you.” And he said, “I will stay till you return.”
So Gideon went into his house and prepared a young goat and unleavened cakes from an ephah of flour. The meat he put in a basket, and the broth he put in a pot, and brought them to him under the terebinth and presented them. And the angel of God said to him, “Take the meat and the unleavened cakes, and put them on this rock, and pour the broth over them.” And he did so. Then the angel of the Lord reached out the tip of the staff that was in his hand and touched the meat and the unleavened cakes. And fire sprang up from the rock and consumed the meat and the unleavened cakes. And the angel of the Lord vanished from his sight. Then Gideon perceived that he was the angel of the Lord. And Gideon said, “Alas, O Lord God! For now I have seen the angel of the Lord face to face.” But the Lord said to him, “Peace be to you. Do not fear; you shall not die.” Then Gideon built an altar there to the Lord and called it, The Lord Is Peace. To this day it still stands at Ophrah, which belongs to the Abiezrites.
These are intended to show that there is an entity which is that he is in some way separate from God but still speaks with God’s authority. So how can this be?
Well luckily, we have an explanation which comes from… well actually… earlier in the same blog. Above, she reports that:
The Hebrew word used for the word “angel,” mal’akh, translates to “messenger,” “representative” or one who is “sent.” The word mal’akh appears in the Hebrew Scriptures 214 times. In 33% of those instances, the word mal’akh best translates as “the angel of the LORD rather than an angel. According to the Jews for Jesus (https://jewsforjesus.org/publications/issues/issues-v14-n06/who-is-the-messenger/) the angel of the LORD is given the name Metatron in the Talmud, which “indicates a special relationship with God.” The Jews for Jesus state… So the angel of the Lord is the primary messenger of God, the one sent by God, the one who represents God.”
What this therefore means, is that the answer as to why these passages indicate that there are individuals speaking to the angel of the Lord as if they were God themselves is simply because they are speaking as a messenger of God.
When we consider this, within the context of the Jewish law of agency, the agent was regarded as the person himself. As we read in The Encyclopedia of the Jewish Religion  states: “[t]he main point of the Jewish law of agency is expressed in the dictum, “a person’s agent is regarded as the person himself” (Ned. 72b; Kidd. 41b).” What this means, is that the messenger of God is viewed as and thus referred to as God without being God themselves.
Therefore, when the text refers to the angel of the Lord, it is essential to point out that God is never called an angel, but the angel of the Lord is. This means, that whenever the Jewish Bible says that the Lord spoke to an individual, when it also talks about them being visited and/or contacted by the angel of the Lord, this should be read that God’s agent or messenger, the angel was speaking for God and the message he brought was God’s message. This is actually made clear in one of the quotes she provides. In the quote from Judges, it clearly reports that Gideon clearly states that:
“I have seen the angel of the Lord face to face!” (Judges 6:22).
And just in case you’re thinking that this is just coming from me, even the NIV Study Bible acknowledges this:
“Since the angel of the Lord speaks for God in the first person (v. 10) and Hagar is said to name “the LORD who spoke to her: ‘You are the God who sees me,’” (v. 13) the angel appears to be both distinguished from the Lord (in that he is called “messenger”—the Hebrew for “angel” means “messenger”) and identified with him. Similar distinction and identification can be found in 19:1, 21, 31:11 and 13; Exodus 3:2 and 4; Judges 2:1-5, 6:11, 12, and 14, 13:3, 6, 8-11, 13, 15-17 and 20-23; Zechariah 3:1-6, 12:8. Traditional Christian interpretation has held that this “angel” was a pre-incarnate manifestation of Christ as God’s messenger-Servant. It may be, however, that, as the Lord’s personal messenger who represented him and bore his credentials, the angel could speak on behalf of (and so be identified with) the One who sent him.” 
So the bottom line is this, to make the case that the angel of the Lord is the second part of the Trinity (which is therefore Jesus) you would like to think that at least one of the authors in the entire Bible would make a clear that this was case, but that simply does not exist in the entire Christian Scriptures. When we add that to the clear and obvious quotes throughout the Jewish Scriptures, that God not part of any form of Trinity, this leaves me to question how anyone can seriously support such a contention.
What’s more, in a passage she didn’t quote (and I can’t think why she didn’t…) there are even clearer signs that the angel of the Lord is an angel and not a member of the Trinity. Later on, the prophet Zechariah was speaking with an angel about a vision he had. In response to this:
“the angel of the lord said, ‘lord Almighty, how long will you withhold mercy from Jerusalem and from the towns of Judah, which you have been angry with these seventy years?’ So the lord spoke kind and comforting words to the angel who talked with me” (Zech. 1:12 and 13).
The fact that the angel of the Lord asked the Lord for information and then received comforting words indicates that he is not co-equal with God. But this is not even the most bizarre thing about this claim.
It seems strange to me how Christians don’t seem to be able to wrap their pretty little heads around this, when this theme appears in the New Testament itself! The New Testament reports several instances where an agent of God is referred to as “God” or “the LORD” when the agent (usually an angel) actually speaks and acts like God (e.g. Acts 5:19; 8:26; 12:7 and 23). And it is not as though these are tucked away somewhere near the back, but some of the most obvious examples of this appears in literally the first pages of the New Testament.
In the first chapter of the first Gospel in the New Testament (Matthew) it reports that Mary discovered she was pregnant before she and Joseph were married. However, an an angel of the Lord appeared to Joseph in a dream and told him the child was God’s and this includes that:
“When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife.” (Matthew 1:24)
It would seem incredibly strange to read this and interpret this, that the angel of the Lord was Jesus, who was a foetus at the time! Thus, even if one were to assume that “the angel of the Lord” must refer to Jesus because those words never appear in the New Testament, this is clearly refuted in the first chapter of the first Gospel, given that Jesus was already in Mary’s womb when the angel of the Lord appeared to Joseph. The consequence of this, is that the most reasonable explanation is that this is, as the text clearly and plainly says an angel and not part of the Trinity.
Beyond this, even if we assume Jesus was the angel of the Lord who spoke to Moses at the burning bush (the story she cites in Exodus 3:2-16) one would imagine that Jesus would say that “I said to Moses…” Instead, Mark 12:26 says that:
“Have you not read in the book of Moses, in the account of the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’”
Given that Jesus said it was God who spoke to Moses, this clearly shows that he was differentiating himself from God. This is a theme which is found throughout the New Testament whereby Jesus differentiates himself from God. For instance, in prayer, Jesus says to God “…that they might know you, the only true God, and Jesus Christ whom you have sent” (John 17:3) and thus, recognised the Father was the only true God. In addition, Jesus did not consider himself equal with the Father. In John 5:19, he said, “The Son can do nothing by himself; he can only do what he sees his Father doing” (see also verse 30 and John 8:28 and 12:49). This sentiment can also be seen in Luke 18:19, when Jesus spoke to a man who had called Him “good,” asking him, “Why do you call me good? No one is good except God alone.” While in 1 Corinthians 3:23 Paul makes it clear that God is greater than Christ. Ephesians 4:5-6 and 1 Corinthians 8:6 also make it clear that there are clearly two separate beings represented here, not “one God” composed of Jesus and his Father. Finally, Jesus is very plainly called a man many times in Scripture: John 8:40; Acts 2:22; 17:31; 1 Tim. 2:5, etc. In contrast to this, the Bible says, “God is not a man…” (Numbers 23:19), and “…For I am God, and not man…” (Hosea 11:9) and that Jesus is the mediator between God and men. For instance, 1 Timothy 2:5 says: “For there is one God and one mediator between God and men, the man Christ Jesus.”
Now it must be stressed that there are more passages which show beyond a doubt that God and Jesus are two completely different and distinct beings. So I will do a specific post about this, but hopefully the point here is clear. The notion that Jesus is the (or even an) angel of the Lord is clearly not found within the entire Bible. Beyond this, the passages show that in the Jewish Scriptures, there are times when an angel is called “God” or is said to speak as “God” the angel was speaking for God and the message he brought was God’s message. When you add this, to the countless passages which stress that God is one, alone and singular and that God and Jesus are two completely different and distinct beings, the entire notion that Jesus is the second part of the Trinity as the angel of the Lord is completely refuted.
- The Encyclopedia of the Jewish Religion by Werblowsky R J Zwi and Wigoder Geoffrey (p. 15)
- The NIV Study Bible, (p. 29)