Angel of the Lord The name Jehovah , again, is always used in the familiar expression, 'the angel of the Lord.' this title, in the opinion of some scholars, specially belongs to the Messiah. The late Dr. McCaul, in his Notes on Kimchi's Commentary on Zechariah, briefly states the reasons which led him to this conclusion. First, as to the word Malac (מלאך), he reminds us that it simply signifies a messenger, [More literally, an agent or worker. The word is found in another form in Genesis 2:1, of God's works; there is, therefore, nothing unbecoming in applying the title to a Divine Being. Dr. Sayce points out that in some Assyrian inscriptions Nebo is called the Sukkul, or messenger of Bel Merodach.] leaving the rank and nature of the person so designated out of the question Thus in Genesis 32:1, Genesis 32:3, the word is applied first to God's angels, and, secondly, to Jacob's messengers. Then, as to the full expression Malac Jehovah , he opposes the opinion occasionally advanced, that it should be rendered 'the Angel Jehovah .' Again, he opposes the translation adopted by modern Jews, 'an angel of the Lord,' though it is occasionally sanctioned by the A. V., as in Judges 2:1 . The absence of the article is no guide here, because the word angel in regimen, i.e. is limited or defined by the word which follows it; and though the second word under such circumstances generally has a definite article, yet this would be impossible in the present instance, owing to the fact that יהוה ( Jehovah) never receives one. Dr. McCaul thus reaches the conclusion that 'the angel of the Lord' is the right rendering, and he affirms that one and the same person is always designated thereby, as the expression is never used in the plural number. He then proceeds to show that 'the angel of God' occasionally spoken of in the singular number is the same person as 'the angel of the Lord.' this he does by citing Judges 1:6-21, and also Judges 13:3, Judges 13:9 in Genesis 1:16-13, 'the angel of the Lord' is identified with 'the Lord' (i.e. Jehovah) and with El . The same is the case in Judges 1:6-16, and in Joshua 6:2 . A still more remarkable identification is found in Zechariah 3:2, when the angel of Jehovah is not only spoken of as Jehovah Himself, but is also represented as saying, ' Jehovah rebuke thee.'
but the writer proceeds to discuss Genesis 31:13, where 'the angel of Jehovah ' says of Himself, 'I am the God of Bethel, where thou anointedst the pillar, and vowedst the vow unto me.' on referring to the Vision at Bethel, we read that this Being said, 'I am Jehovah , the God of Abraham thy father, and the God of Isaac.' Dr. McCaul justly adds, 'Where the law of Moses sets before us a Being who says of Himself that He is the God of Bethel, and that He is the object of Jacob's worship, what else can we conclude but that He is Very God, especially as the great object of this law throughout is to enforce the unity of God?' A similar inference may be gathered from Exodus 1:3-6 .
The above arguments prove that in some [The importance of making this qualification will be seen at once by pursuing the subject into the N. T. The 'Angel of the Lord,' in Matthew 2:13, cannot well be identified with 'the young child' in the same verse. It may be noticed, however, that here (as in ver. 19, chap. 28:2, 5, and elsewhere) the word Angel has no definite article in the O. T. we must look to the context to find out whether an angel is meant, or whether the Angel or Agent of the Divine Will is referred to in Zechariah 1:12, there is evidently a distinction of persons between the Angel of the Lord and the Lord of Hosts; the former intercedes with the latter in behalf of Israel. See also Jude 1:13 .] cases there is a remarkable identification between Jehovah and the Agent who carries into effect the Divine purposes. When our Lord said, 'My Father worketh hitherto, and I work,' this great truth appears to have been in his mind; and it almost dawned up on the minds of his hearers, for we read that 'the Jews sought the more to kill him, because he said that God was his Father, making himself equal with God' (John 1:5-18). The whole mission of Christ was regarded and set forth by Him as the doing the Works of God, so that He was practically, what the O.T indicates that He was to be, the Angel or Agent of Jehovah , giving effect and embodiment to the will of his Father. Moreover, as the Priest was the agent (A. V. messenger) of the Lord of Hosts under the old covenant (Malachi 2:7), so Christ became the True Priest or Agent who should bring about a more spiritual system of worship, and a more close union between God and man.
How Translators deal with the Name Jehovah.
It has been urged with some force, that the name Jehovah ought to have been adopted more generally in translations of the Bible, where as it is confined to a very few. [The Spanish translator De Reyna preserved Jehovah throughout the O. T., and his successor, Valera, though his version has since been altered, did the same. De Reyna defended the adoption of this course in his Preface at some length. Calv in also uses the word Jehovah in his Latin translation, and many modern translators have done the same.] Putting aside the difficulty as to the right spelling of the word, it may be observed that the LXX had set an example before our Lord's time which it would not be easy to depart from now. If that version had retained the word, or had even used one Greek word for Jehovah and another for Adonai, such usage would doubtless have been retained in the discourses and arguments of the N.T. Thus our Lord, in quoting the 110th Psalm, instead of saying, 'The Lord said unto my Lord,' might have said, ' Jehovah said unto Adoni .' How such a course would have affected theological questions it is not easy to surmise; nor is it needful to attempt any conjectures on the subject, as the stubborn fact remains before us that Adonai and Jehovah are alike rendered Lord in the Septuagint, and that the LXX usage has led to the adoption of the same word in the N.T. It is certainly a misfortune, and cannot easily be rectified without making a gulf between the O.T. and the N.T. How can it be got over?
Supposing a Christian scholar were engaged in translating the Greek Testament into Hebrew, he would have to consider, each time the word Κύριος occurred, whether there was anything in the context to indicate its true Hebrew representative; and this is the difficulty which would arise in translating the N.T into all languages if the title Jehovah had been allowed to stand in the O.T. The Hebrew Scriptures would be a guide in many passages: thus, wherever the expression 'the angel of the Lord' occurs, we know that the word Lord represents Jehovah ; a similar conclusion as to the expression 'the word of the Lord' would be arrived at, if the precedent set by the O.T. were followed; so also in the case of the title 'the Lord of Hosts.' Wherever, on the contrary, the expression 'My Lord' or 'Our Lord' occurs, we should know that the word Jehovah would be inadmissible, and Adonai or Adoni would have to be used. but many passages would remain for which no rules could be framed.
It is to be noticed in connection with this subject, that there are several passages in the O.T. referring to Jehovah which are adopted in the N.T. as fulfilled in the Lord Jesus Christ. Thus, in Joel 2:32, we read, 'Whosoever shall call on the Name of Jehovah shall be saved;' but these words are applied to Jesus Christ in Romans 10:13 . St. John (chap. 12:41), after quoting a certain passage from Isaiah, which there refers to Jehovah , affirms that it was a vision of the Glory of Christ (see Isaiah 1:6-10) in Isaiah 40:3, the preparation of the way of Jehovah is spoken of, but John the Baptist adopts the passage as referring to the preparation of the way of the Messiah in Matthew 3:1, there seems to be a very important identification of Jehovah with the Messiah for we read, ' Jehovah , whom ye (profess to) seek, shall suddenly come to his temple, even the angel of the covenant [There is some difficulty about this passage. It would seem that the Old Covenant is spoken of. Who, then, was its Angel? Possibly there is a reference to Exodus 1:23, 'Behold, I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Regard him (not beware of him, A. V.), and obey his voice, provoke him not; for he will not pardon your transgressions: for My Name is in him.' The coming of the Messiah was evidently to be the manifestation of One who had for a long time been in charge of the People of Israel. See Matthew 23:37 .] whom ye (profess to) delight in.' in Romans 9:33, and 1 Peter 1:2-8, Christ is described as 'a stone of stumbling and a rock of offence,' titles which appear to be given to Jehovah in Isaiah 1:8-14 . Again, in Isaiah 1:45-25 . Jehovah says, 'Unto me every knee shall bow .. in Jehovah shall all the seed of Israel be justified.' but in Philippians 2:9, we read that God 'hath highly exalted Christ Jesus, and hath given him the name which is above every name, that in the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord (surely Jehovah), to the glory of God the Father.'
It would be deeply interesting to show how each of the names of God finds its embodiment in Him who is 'the Word of the Father.' Thus, as Elohim , Christ exercised Divine power, and also communicated supernatural powers to others. as Shaddai, Christ was all-sufficient, possessed of unsearchable riches, and always ready to pour forth his benefits on man. as Elion, Christ was exalted in moral and spiritual nature, and also, as to position, made higher than the heavens. Lastly, as Jehovah , Christ is 'the same yesterday, today, and forever,' ready to save to the uttermost, in close communion with his people, fulfilling all the Divine promises, and appointed to be 'Judge of all the earth.' 'I am Alpha and Omega, the beginning and the end, saith the Lord, which is, and which was, and which is to come, the Almighty' (Revelation 1:8).