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Christophany: Who Was the “Angel of the Lord” in the Burning Bush?
1. Introduction: The Messenger Who Claims to Be the King
In the shimmering heat of the Midianite desert, Moses encountered a sight that defied the natural order: a bush that burned but was not consumed. Yet, the greater mystery lay not in the fire, but in the voice. The text of Exodus tells us that “the Angel of the Lord” appeared in the flame, yet this messenger immediately identified Himself as “the God of Abraham.” This presents a profound theological paradox. How can a being be sent by God and yet speak, act, and receive worship as God? For centuries, scholars have utilized the term Christophany—a pre-incarnate appearance of Jesus Christ—as the master key to unlock this ancient puzzle. It suggests that long before the Incarnation in Bethlehem, the second person of the Trinity was serving as the visible presence of the invisible Father.
2. When an Angel Says “I AM”: A Clear Christophany
The central tension in understanding this figure lies in the distinction between a “representative” and “literal identity.” Modern critics often argue that the Angel is merely an ambassador speaking on behalf of a superior. However, the biblical text deliberately dismantles this logic.
Consider the encounter in Genesis 31:11–13. “The Angel of God” appears to Jacob and makes a staggering ontological claim: “I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me.” A mere representative claiming to be the literal recipient of a divine vow is impossible. By claiming that vow for Himself, the Angel identifies as the object of Jacob’s worship. Moses leaves no room for confusion: the Angel is not just carrying the message; He is the God of the encounter, a clear instance of Christophany.
3. The Divine Prerogative: Praying to a Messenger
The portrayal of the Angel of the Lord as more than a messenger reaches a crescendo in Genesis 48:15–16, where Jacob blesses Joseph’s sons. This is no ordinary well-wishing; it is a formal prayer where the Angel is invoked in parallel with the Almighty. Jacob addresses the “Angel who has redeemed me from all evil” in the same breath as God.
This passage attributes strictly divine prerogatives to the Angel:
- Redemption: Jacob identifies the Angel as his personal redeemer, a role reserved exclusively for Yahweh.
- Creation and Providence: Jacob asks the Angel to let the boys “grow into a multitude.” The power to create life and sovereignly multiply a people is an act of divine providence. By praying for these results, Jacob identifies the Angel as Creator and Sustainer.
4. Seeing the Invisible: Why Witnesses Feared for Their Lives
Throughout the Torah, encounters with “the Angel of the Lord” were often met with existential terror. Witnesses feared they had looked upon the face of the Living God—an act believed to be fatal.
- Exodus 3: The Angel appears, but the voice identifies as the “God of Abraham.” Moses hides his face, afraid to look upon God.
- Judges 13: After the Angel ascends in a flame, Manoah’s reaction provides the ultimate anchor for this identity: “We shall surely die, for we have seen God.”
These witnesses knew they had stood before the Divine, reinforcing the concept of Christophany in the Old Testament.
5. The Shift from Christophany to Incarnation
A subtle but vital shift occurs as we move into the New Testament. In the Hebrew Old Testament, the text frequently specifies “the Angel of the Lord,” denoting a unique entity. However, after the birth of Christ, this technical phrasing shifts.
While angels still appear, the unique, Yahweh-identifying Figure of the desert is gone. Theological synthesis suggests this is because these temporary manifestations—these Christophanies—were no longer necessary. As Colossians 1:15 declares, Jesus is “the image of the invisible God.” Once the Son took on permanent human form, the “visible voice” of the Old Testament became the physical Christ of the New.
6. The “Name” is in Him: The Theology of Presence
In Exodus 23:20–21, God gives a stern warning regarding the Angel sent to lead the Israelites: “Beware of Him and obey His voice… for He will not pardon your transgressions; for My name is in Him.”
This is a pivotal moment. In the ancient context, a person’s “Name” represented their very essence and authority. For God’s “Name” to be in this Angel means the very identity of Yahweh resides within Him. Furthermore, the Angel’s authority to “not pardon transgressions” proves His divine nature. No created angel has the standing to withhold or grant pardon for sins against the Almighty. This Angel possesses the authority because He possesses the Identity.
7. Conclusion: Christophany and a Multi-Personal Monotheism
The evidence woven through the Torah challenges simplified understandings of monotheism. The figure of the Angel of the Lord reveals that the “one God” of Israel has always been a multi-personal Godhead. Moses recorded a reality where Yahweh can be both the Sender and the Sent. If the Angel of the Lord acts as God, speaks as God, and is worshipped as God, who must He be? These ancient encounters suggest that the relationship between the Father and the Son was the very heartbeat of the burning bush.
SOURCES: I Have NEVER Seen A More DISHONEST Muslim Than THIS ONE…, GodLogic Apologetics
Bible Verse References & Hints
Exodus 3:2, 6 (ESV) “And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush… And he said, ‘I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.'”
Hint: The core paradox: The Angel appears, but God speaks as “I AM.”
Genesis 31:11, 13 (KJV) “And the angel of God spake unto me in a dream… I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me.”
Hint: The Angel directly claims to be the God who received Jacob’s worship and vow.
Genesis 48:15–16 (ESV) “…The God before whom my fathers Abraham and Isaac walked… the angel who has redeemed me from all evil, bless the boys…”
Hint: Jacob prays to the Angel and identifies Him as his Redeemer—a divine title.
Judges 13:21–22 (ESV) “Then the angel of the Lord appeared no more to Manoah and to his wife. Then Manoah knew that he was the angel of the Lord. And Manoah said to his wife, ‘We shall surely die, for we have seen God.'”
Hint: Witnesses feared death because they equated seeing the Angel with seeing God Himself.
Exodus 23:20–21 (ESV) “Behold, I send an angel before you… for he will not pardon your transgression, for my name is in him.”
Hint: God states His very essence (“My name”) is inside this unique Angel, who has the authority to judge sin.
John 1:18 (ESV) “No one has ever seen God; the only God, who is at the Father’s side, he has made him known.”
Hint: Supports the conclusion that the invisible Father is made visible only through the Son (Christophany/Incarnation).
John 8:58 (ESV) “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.'”
Hint: Jesus explicitly connects Himself to the “I AM” title used by the voice in the burning bush.