Genesis 16:7

7. The angel of the Lord Here we meet, for the first time, with this much-debated expression מלאךְ יהוה , angel of Jehovah; but we are not to assume that this was the first appearance of this angel . Comp . Genesis 12:7, note . There have been two different opinions of this mysterious angel: one that he was a created angel, a ministering spirit, (Hebrews 1:14,) sent forth to speak the message of Jehovah, and to act in his name; the other that he was a manifestation of God in human form, and accordingly Jehovah himself, speaking in his own divine name . Each of these opinions has been maintained under two forms. Of those who hold that he was a created or ordinary angel, 1) some regard him as an angel specially commissioned at each different appearance; not necessarily the same angel every time: 2) another class regard him as the same individual angel, here appearing as Jehovah’s angel; again, as Captain of the Lord’s host, (Joshua 5:14,) and in Daniel 12:1, as the great Prince of the covenant people . Of those, again, who hold him to be Jehovah himself, in human form, 1) one class of interpreters understand the word Jehovah, in the term angel of Jehovah, as a genitive of apposition; that is, angel-Jehovah, or Jehovah-angel; a mysterious and miraculous manifestation of the God of Abram. This would be a sort of Sabellian exposition. 2) Others distinguish between Jehovah and his angel as between sender and sent, and see in the latter the Old Testament administration of the second Person of the Trinity, the Logos or Word of God. The main question to determine is, whether this was a created angel or Jehovah himself, a question on which devout and eminent divines have divided. On the principle that “what one does through another, he himself does,” many exegetes, with much show of reason, hold that the angel of Jehovah was a created spirit, capable of assuming human form and modes of life, (comp. Genesis 18:2; Genesis 18:8,) sent forth as the representative of Jehovah and authorized to speak in his name . Accordingly such language as that of Genesis 16:10; Genesis 16:13, and Genesis 18:13-14, and many similar passages, is to be understood as Jehovah speaking by his angel. In Genesis 21:17, where the angel of God ( Elohim) again addresses Hagar, there is nothing to indicate that the speaker was other than an ordinary angel . And the expression angel of Jehovah occurs in many other places where there is no necessity of understanding that the angel is Jehovah, but quite the contrary . See Numbers 22:22; 1 Kings 1:3; 1 Kings 1:15; Zechariah 1:11-13; Zechariah 3:5-6. Further, the angel of the Lord, in the New Testament, ( αγγελος κυριου ,) is an ordinary angel, (Luke 1:11; Luke 2:9, etc . ;) and Kurtz asks, “Why should the ‘angel of the Lord’ who announces the birth of John the Baptist be different in nature from him who announces that of Samson?

Why should the ‘angel of the Lord’ who smites Herod Agrippa, so that he dies, be different in nature from him who, in one night, destroyed the host of Sennacherib? Why should the ‘angel of the Lord’ who encourages Paul in his bonds be different in nature from him who comforts Hagar when she is driven forth?” If this view be adopted, it matters little whether we regard the angel as one chosen messenger for every occasion, or different angels of heaven, each selected for his separate and special mission.

But while some passages readily admit and favour the view that Jehovah’s angel is only an ordinary angel, there are passages in which the language is not fully met by such an exposition. The other and profounder view, according to which the angel of Jehovah is the revealing Word of God, the Old Testament gracious manifestation of Him who in the fulness of time became flesh in the person of Jesus Christ, is maintained by the following considerations: 1) The sacred writer uses the terms Jehovah and angel of Jehovah interchangeably. Compare Genesis 16:9-10; Genesis 50:13; Genesis 18:13; Genesis 18:16-17; Genesis 18:22; Genesis 18:33; Genesis 48:15; Genesis 16:2) While other angels are careful not to identify themselves with God, (see Genesis 19:13; Revelation 19:10; Revelation 22:8-9,) this angel speaks so absolutely in God’s name and person as to exclude the idea that he is an ordinary messenger . See Genesis 16:10; Genesis 18:17; Genesis 18:20-21; Genesis 22:12, etc . 3) The solemn and explicit language of Exodus 23:20-23, is utterly inappropriate to any created angel, especially the language of Gen 16:21, “Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him . ” Comp . Exodus 32:34; Exodus 33:14; Isaiah 63:9. Isaiah 63:4) He allows prayers and sacrifices to be offered unto him, as if he were Jehovah himself . Genesis 18:22-32; Judges 6:11-22; Judges 13:19-20.

This view of the angel of Jehovah is very ancient. It was a part of the theology of the ancient synagogue, according to which this angel was the Shekinah the manifested power and mediation of God in the world. This was the doctrine of the Metatron, who was regarded as an emanation from God, equal with him, and in whom he revealed himself to man. This doctrine, divested of some of its later foreign elements, was adopted by most of the Fathers of the early Christian Church, and is held by the majority of evangelical divines of the present day.

We should not deem it strange that thus early in the history of the covenant there should have been such a mysterious revelation of God by the divine angel of his presence. The doctrine is not contrary to the idea of a progressive revelation, for these ancient administrations of the Word of God evidence no higher a consciousness of God and his self-manifestation than the deep symbolism of sacrifice and covenanting. Nor are we to suppose that the mediation of this angel would supersede the necessity of the ministry of other angels. Many of these latter accompanied him in his ways, and who the particular angel was, in any instance, must be determined from the context. Even the title angel of Jehovah may, in some passages, be used of any ministering angel, and, as Keil observes, “where the context furnishes no criterion, it must remain undecided.” Such passages as Psalms 34:7; Psalms 35:5-6, where the angel of Jehovah is not more particularly described, or Numbers 20:16, where the words are general and indefinite, furnish no evidence that the angel of Jehovah, who proclaimed himself on his appearance as one with God, was not in reality equal with God; unless we are to adopt as the rule for interpretation of Scripture the inverted principle, that clear and definite statements are to be explained by those that are indefinite and obscure .

As to the less-important question, whether in angel of Jehovah we are to understand the latter word as a genitive of apposition, or as defining more fully the word angel, we believe the latter to be the true construction. We naturally distinguish between the angel and Jehovah, although this distinction is one of the profoundest mysteries of Deity. Like the Word of God in John 1:1, this Angel was with God and was God . So in the expressions “servant of Jehovah,” and “messenger of Jehovah,” there is the same obvious distinction as between sender and sent .

The angel… found her It has been often asked why the angel of Jehovah should have appeared first to an Egyptian bondmaid. But that this was the first appearance of this angel is a pure assumption. See note on Genesis 12:7. Nevertheless, would it not be just as well to ask, Why should Jesus, after the resurrection, have appeared first to Mary Magdalene? Why not rather to his mother, or else to that disciple whom he loved? The redeeming angel, (Genesis 48:16,) whose great work is to seek and to save the lost, found this lost child by the fountain in the way to Shur. The wilderness of Shur extended between Beer-sheba on the north-east, and Egypt on the south-west. Into this wilderness the Israelites entered after they had passed the Red Sea. Exodus 15:22, note . Hagar, the Egyptian, would naturally have fled by the most direct route to Egypt, which lay through this desert .