The Comforter: An Angel?

# The Comforter: The Angel of Truth  

Welcome to Pleroma Pathways, apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.  

Several expositors have noted that just as Israel was led by a special Angel in the wilderness—whom Isaiah 63 associates with God's Holy Spirit—so too was the early Church led by a Holy Spirit Angel, the Comforter. This Angel was sent by Jesus after His ascension, when He assumed all power over the Angels. The following points outline the reasons for understanding the Comforter as an Angel:  

- **Isaiah 63:7-11** describes the Angel that guided Israel through the wilderness as the **"Holy Spirit"**, which aligns with the role of the Comforter.  

- The Comforter was sent in **God and Christ’s Name** (**John 14:26**) just as the Angel was sent **in God’s Name** (**Exodus 23:21**).  

- The Comforter would **teach** (**John 14:26**), **guide** (**John 16:13**), **judge** (**John 16:8**), and **prophesy** (**John 16:13**). Similarly, the Angel guided Israel through the wilderness, taught them God’s ways, judged Egypt and the Canaanites, and represented God to Israel—just as the Comforter represents Jesus to His people.  

- The Comforter would **"show you things to come"** (**John 16:13**), which was fulfilled by the Angel giving the **Revelation to John**.  

- The Angel testified to the churches (**Revelation 22:16**) just as the Comforter **"shall testify of Me"** (**John 15:26**).  

- The Holy Spirit is frequently depicted as a **person** in Acts, as in **"The Holy Spirit said, ‘Separate to Me Barnabas and Saul’"** (**Acts 13:2**). This aligns with the Comforter being an Angel rather than an abstract force.  

### The Comforter as the Spirit of Truth  

The Comforter is called **"the Spirit of Truth"** (**John 14:17; 15:26; 16:13**). In the Dead Sea Scrolls, this title describes an **Angelic Spirit** who leads the righteous (**Testament of Judah 20:1-5**). Otto Betz, in *Der Paraklet* (1963), highlights connections between the Comforter and **Michael the Spirit of Truth** in contemporary Jewish writings.  

Jesus stated:  

**"He, the Spirit of truth… will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come."** (**John 16:13, NKJV**)  

This aligns with the role of Angels as **messengers** delivering divine truth, as seen in:  

**"The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His Angel to His servant John."** (**Revelation 1:1, NKJV**)  

This passage suggests that the Comforter Angel played a role in **delivering divine knowledge**, just as the Angel in Revelation revealed prophetic truth.  

### The Comforter and Angelic Mediation  

The book of Acts frequently interchanges the terms "Spirit" and "Angel":  

- **"Now an Angel of the Lord spoke to Philip, saying, ‘Arise and go toward the south…’"** (**Acts 8:26, NKJV**)  

- **"Then the Spirit said to Philip, ‘Go near and overtake this chariot.’"** (**Acts 8:29, NKJV**)  

The "Spirit" that guided Philip is clearly identified as an **Angel**. Similarly, the Angel of the Lord directed Cornelius (**Acts 10:3**), and the Spirit confirmed the message to Peter (**Acts 10:19-20**). This pattern reinforces the idea that the Holy Spirit is working through an Angelic being.  

Paul’s vision also supports this idea:  

**"For there stood by me this night an Angel of the God to whom I belong and whom I serve, saying, ‘Do not be afraid, Paul; you must be brought before Caesar.’"** (**Acts 27:23-24, NKJV**)  

Paul states that he **serves** this Angel, which aligns with the Comforter being the Angel of the Lord guiding believers.  

### The Comforter and Divine Presence  

Isaiah describes the Angel of the Presence leading Israel:  

**"In all their affliction He was afflicted, and the Angel of His Presence saved them… But they rebelled and grieved His Holy Spirit."** (**Isaiah 63:9-10, NKJV**)  

This passage equates the **Angel of His Presence** with the **Holy Spirit**. Stephen affirms this connection:  

**"You always resist the Holy Spirit; as your fathers did, so do you."** (**Acts 7:51, NKJV**)  

This rejection mirrors Israel’s resistance to the Angel in the wilderness (**Exodus 23:21**).  

Paul emphasizes the role of **elect Angels** in the Church:  

**"I charge you before God and the Lord Jesus Christ and the elect Angels…"** (**1 Timothy 5:21, NKJV**)  

The phrase “elect Angels” suggests a **divine presence** in the gatherings of believers, reinforcing the Comforter’s Angelic identity.  

### The Comforter and Prophetic Revelation  

The Comforter’s role in **revealing truth** aligns with Angelic mediation of prophecy:  

- The Angel gave **Revelation** to John (**Revelation 1:1**).  

- Jesus said the Comforter **"will show you things to come"** (**John 16:13**).  

These parallels suggest that the Comforter Angel was responsible for **inspiring New Testament prophecy**.  

Additionally, the Spirit is depicted as interceding in prayer:  

**"The Spirit Himself makes intercession for us with groanings which cannot be uttered."** (**Romans 8:26, NKJV**)  

Revelation describes Angels presenting **prayers** before God:  

**"And the smoke of the incense, with the prayers of the saints, ascended before God from the Angel’s hand."** (**Revelation 8:4, NKJV**)  

This suggests that the Comforter Angel acts as a **mediator** for believers’ prayers, a role consistent with **angelic intercession** throughout Scripture.  

### Conclusion  

The evidence suggests that the Comforter is an **Angel** rather than an abstract force or separate divine person. This understanding:  

1. Aligns with the **Angel of the Presence** in the Old Testament.  

2. Explains the **Holy Spirit’s personhood** in Acts as an Angelic being.  

3. Connects the Comforter with **Angelic mediation** in prophecy and intercession.  

4. Provides a more **cohesive interpretation** of God’s manifestation without resorting to Trinitarian doctrine.  

Through the **Comforter Angel**, God continues to **guide, teach, and reveal truth** to His people, fulfilling His divine will as He did in the days of Israel’s Exodus.

The Holy Spirit the Chief Angel

Holy Spirit the Chief Angel







**The Holy Spirit: The Chief Angel**  

Welcome to Pleroma Pathways, apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.  

We understand that the Trinity is a false teaching, and we recognize that God's Spirit is His active force. However, an alternative perspective, rooted in early Christian thought, associates the Holy Spirit with the Chief Angel who guides and instructs believers. This view is supported by scriptural references to the role of angels in divine guidance, revelation, and governance. This document explores the evidence suggesting that the Holy Spirit is the Chief Angel, particularly in relation to biblical passages and early Christian writings.  

### Angels as Divine Agents in Early Christian Thought  

The early Christians understood that angels played an active role in mediating divine revelation. Some early traditions suggest that the Holy Spirit operates through the Chief Angel, who carries out divine instruction and guidance.  

Irenaeus, in *Against Heresies*, describes how angels govern the nations and how one Chief Angel is particularly associated with Israel:  

*"Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation."* (*Against Heresies*)  

This passage suggests that a Chief Angel was responsible for guiding Israel, a concept that aligns with the biblical role of the Holy Spirit in leading God's people.  

### The Holy Spirit as the Comforter Angel  

The Epistle to the Hebrews connects the Holy Spirit with the Angel who guided Israel:  

*"Therefore, as the Holy Spirit says: 'Today, if you will hear His voice, Do not harden your hearts as in the rebellion, In the day of trial in the wilderness, Where your fathers tested Me, tried Me, And saw My works forty years...'"* (Hebrews 3:7-9)  

The phrase "tempted me" suggests that the one being tested was an angel rather than God Himself, as James 1:13 states that God cannot be tempted. This aligns with the idea that the Holy Spirit, as the Comforter Angel, was the divine presence leading Israel.  

1 Corinthians 2:10-11 also suggests an angelic role for the Holy Spirit:  

*"God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God... Even so the things of God knoweth no man, but the Spirit of God."*  

If the Spirit here refers to the Comforter Angel, then the passage teaches that divine knowledge is mediated through an angelic being.  

### Pentecost and Angelic Manifestations  

The tongues of fire at Pentecost indicate an angelic presence:  

*"And there appeared unto them cloven tongues like as of fire, and it sat upon each of them."* (Acts 2:3)  

This imagery recalls Psalm 104:4:  

*"Who maketh his angels spirits; his ministers a flaming fire."*  

The association between fire and angels suggests that the manifestation of the Holy Spirit at Pentecost was angelic in nature.  

### Angels as Instruments of Divine Repentance  

Acts 11:18 states that God "granted repentance unto life," implying divine influence on human hearts. This action is associated with "the hand of the Lord" in Acts 11:21, a phrase often used for angelic intervention.  

Likewise, in Acts 27:23-25, Paul describes an angel guiding him:  

*"The Angel of God, whose I am, and whom I serve, stood by me this night, saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee."*  

Paul's statement that he serves "the Angel of God" aligns with the concept of the Holy Spirit being the Chief Angel guiding believers.  

### The Angel of the Presence and the Holy Spirit  

The Holy Spirit is often equated with the Angel of the Presence in the Old Testament. Isaiah 63:9-10 states:  

*"In all their affliction he was afflicted, and the Angel of his presence saved them... But they rebelled, and vexed his Holy Spirit."*  

This passage suggests that the Holy Spirit and the Angel of the Presence are one and the same. Stephen reinforces this connection in Acts 7:51, when he accuses Israel of resisting the Holy Spirit, just as their ancestors resisted the Angel of the Presence in the wilderness.  

### The Church as the Dwelling Place of the Holy Spirit-Angel  

The phrase "the living God" (1 Timothy 3:15) may be understood as "the God of the living ones" (i.e., the cherubic angels). If so, then "the church of the living God" would refer to a community indwelt by an angelic presence.  

Paul also warns Timothy in 1 Timothy 5:21:  

*"I charge thee before God, and the Lord Jesus Christ, and the elect angels..."*  

The mention of "elect angels" suggests that angels were present in the gatherings of believers, reinforcing the idea that the Holy Spirit is an angelic being dwelling among God's people.  

### The Holy Spirit as the Revealer of Truth  

John 16:13 describes the Holy Spirit as the Spirit of Truth:  

*"He, the Spirit of truth... will guide you into all truth; for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come."*  

This description aligns with the role of angels in delivering divine messages, as seen in Revelation 1:1:  

*"The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John."*  

The angelic mediation of revelation confirms that the Holy Spirit, as the Chief Angel, continues this role in guiding believers.  

### Conclusion  

The evidence from Scripture and early Christian thought suggests that the Holy Spirit functions as the Chief Angel guiding believers. The Holy Spirit's role in leading Israel, revealing divine truth, and inspiring repentance aligns with angelic functions in both the Old and New Testaments.  

While mainstream Christianity has often interpreted the Holy Spirit as an impersonal force or a distinct divine person, an alternative view—rooted in early Christian thought—identifies the Holy Spirit as the Chief Angel who governs and instructs God's people. This perspective aligns with biblical references to the Comforter Angel, the Angel of the Presence, and the guiding role of the Holy Spirit in the church.  

By understanding the Holy Spirit as the Chief Angel, we gain a deeper appreciation of God's active involvement through His messengers, who continue to work among believers to reveal divine truth and prepare them for the age to come.

The Greater and Lesser Yahweh Exodus 23:21

# The Greater and Lesser Yahweh  

## *Two Powers in Heaven (Shtei Rashuyot Ba-Shamayim)*  

During the Second Temple period, some Jewish texts introduced the idea of a second divine figure, either beside YHWH or beneath Him. This concept developed into the belief that there were multiple "powers in heaven" (*shtei rashuyot ba-shamayim*), a teaching later deemed heretical in rabbinic Judaism (Mishnah *Sanhedrin* 4:5 – Sefaria).  

In mystical and esoteric Jewish traditions, these two powers were sometimes referred to as the *Greater Yahweh* and the *Lesser Yahweh*. This distinction is found in Merkabah texts such as *3 Enoch*, where the angel Metatron is called "the Lesser YHWH" (3 Enoch 48B:1[44]; 48D:1[90]). Similarly, in Gnostic literature such as *Pistis Sophia* and the *Book of Jeu*, we encounter "Great Iao" and "Little Iao" (*Pistis Sophia*, chs. 7 [twice], 86, 140; *Book of Jeu*, ch. 50), possibly corresponding to these designations.  

## Two Yahwehs in the Bible  

The idea of two Yahwehs is suggested in passages where one Yahweh appears to speak or act on behalf of another Yahweh.  

### *The Angel of Yahweh in Exodus 23:20-21*  

> *"See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him."* (Exodus 23:20-21)  

This angel carries the divine Name and possesses authority to judge sin, suggesting an identity closely tied to Yahweh Himself.  

### *Yahweh Speaking to Yahweh in Exodus 24:1-2*  

> *"And to Moses He (Yahweh) said: 'Go up to Yahweh...'"* (Exodus 24:1)  

Here, Yahweh commands Moses to approach another Yahweh, reinforcing the idea of two Yahwehs.  

### *Elohim and El in Genesis 35:1*  

> *"Then Elohim said to Jacob, 'Arise, go up to Bethel and dwell there; and make an altar there to El, who appeared to you when you fled from the face of Esau your brother.'"*  

This passage differentiates between *Elohim* and *El*, suggesting a hierarchy within the divine realm.  

### *Yahweh Calling Upon Yahweh in Genesis 19:24*  

> *"Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven."*  

One Yahweh appears to act on behalf of another Yahweh, further supporting the concept of two Yahwehs.  

### *Amos 4:11 – The Lesser Yahweh and the Greater Yahweh*  

> *"I overthrew some of you, As Elohim overthrew Sodom and Gomorrah, And you were like a burning stick plucked from the burning; Yet you have not returned to me," Says Yahweh.*  

Here, the "I" (Yahweh) overthrows like *Elohim* overthrew Sodom and Gomorrah. This implies a Yahweh distinct from Elohim.  

## Yahweh as the Head Angel  

Jewish angelology often presents Yahweh as manifesting through angelic figures. Genesis 18 describes Yahweh appearing to Abraham, yet the text states that three men (*Elohim*) stood before him. The lead figure in this group is later identified as Yahweh, suggesting an angelic Yahweh figure.  

## Second-Century Jewish Literature: *Metatron as the Lesser Yahweh*  

### *The Third Book of Enoch (3 Enoch 12:1-5)*  

Metatron, identified as Enoch after his transformation, is called the "Lesser YHWH":  

> *"And He called me THE LESSER YHWH in the presence of all His heavenly household; as it is written (Ex. 23:21): 'For my name is in him.'"* (*3 Enoch* 12:5)  

Metatron is thus depicted as a divine figure bearing the Name of Yahweh.  

### *3 Enoch 48C – Metatron’s Exaltation*  

> *"I made honor, majesty, and glory his garment; beauty, pride, and strength, his outer robe, and a kingly crown, 500 times 500 parasangs, his diadem. I bestowed on him some of my majesty, some of my magnificence, some of the splendor of my glory... and I called him by my name, 'The Lesser YHWH, Prince of the Divine Presence, knower of secrets.'”*  

This passage reflects the belief that Yahweh's authority could be delegated to a principal angelic figure.  

## The Logos as the Mediator and Energizer of Angels  

The Logos, as described by Philo of Alexandria, serves as the intermediary between God and creation. Philo attributes to the Logos the role of empowering and sustaining angelic beings.  

### *Logos as the Chief of Angels*  

> *“And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labor earnestly to be adorned according to his first-born word [Logos], the eldest of his angels, as the great archangel of many names; for he is called the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.”*  

— *On the Confusion of Tongues* 146  

### *The Logos as the Mediator of Divine Energy*  

> *“For God, as shepherd and king, governs (περιαντλεῖ) the universe in accordance with law and justice, setting over it His true Logos, His first-born son, who is to receive the charge of this sacred flock, as though he were the lieutenant of a great king.”*  

— *On the Husbandry* 51  

### *The Logos as the Source of Angelic Motion and Action*  

> *“This same Word [Logos] is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador sent by the Ruler of all to the subject race.”*  

— *Who is the Heir of Divine Things?* 205  

### *The Logos as the Power Behind Angelic Visions*  

> *“For it was indispensable that the man devoted to God should make use of the ministrations of the divine Word [Logos], which is superior to all the angels, inasmuch as it has been called the eldest of all, the archangel with many names.”*  

— *On Dreams* 1.157  

Philo describes the Logos as the chief angel, the firstborn of God, who energizes and sustains the angels in their roles.  

## The Demiurge and the Logos  

According to Heracleon’s commentary on John 1:3:  

> *“All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word ‘from whom’ or ‘by whom,’ but the one ‘through whom (all things were made).’”*  

This suggests that the Demiurge, often equated with the *Elohim*, operates under the influence of the Logos.  

### *Elohim as the Demiurge*  

Ptolemy, a Valentinian teacher, explains that the Law was given through angels (*Elohim*), aligning with Acts 7:53, Galatians 3:19, and Hebrews 2:2. This suggests that the *Elohim*, as intermediaries, function as the Demiurge—divine agents governing the material world.  

### *Conclusion: The Logos and the Lesser Yahweh*  

While *3 Enoch* attributes the title of *Lesser YHWH* to Metatron, the broader tradition suggests that this role aligns more closely with the Logos. The Logos serves as the intermediary power, energizing the angelic host and directing the Demiurge in shaping the cosmos. This perspective bridges Jewish angelology with early Christian thought, positioning the Logos as the ultimate mediator between the divine and the created world.

https://youtu.be/Kab_farFCOA

Yahweh is the Head Angel in the Old Testament Exodus 23:20,21

Yahweh is the head angel in the Old Testament 

or Yahweh is the archangel Michael

Epiphanius Against Basilides, Basilides 2:3 He says that this creation was produced later by the angels of our heaven and the power in it. One of these angels he calls God and distinguishes him by saying that he alone is the God of the Jews—though he made him one of the number of the angels whose names he coined for us as though he were composing a mime.8 By him the man was fashioned.9

https://web.archive.org/web/20170916133936/http://www.masseiana.org/panarion_bk1.htm#31.

Yahweh is the head angel in the O.T....right? Christ has assumed the position higher than the angels.

Exodus 23:20,21 20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him.

There is an angel who is called Yahweh Exodus 23:20,21

This angel is the chief angel or archangel Michael whose name means who is like the Divine One (God) EL or power

Daniel 10:13 But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.

Yahweh is said to have appeared to Abraham as he sat in the door of his tent. (Gen. 18:1) When he first saw the visitor, though, he did not see the Lord but “three men” or Elohim, of whom one was the chief. Read all of Genesis 18 to 19:29 and you will see that the Everlasting Deity talks and acts by or through these Elohim, but chiefly through one of them called the Lord God or Yahweh Elohim. (Elpis Israel)

God appears to Jacob in Genesis 35:9 and says in the second verse: “I am God Almighty.” In the thirteenth verse we see God went up from the place where He talked with Jacob. At the time, he was at Bethel where the Elohim were previously revealed to him. On that occasion he dreamed he saw a ladder reaching from Earth to heaven with “the Lord standing above it, and the Elohim of God ascending and descending.” These messengers or angels were the Elohim or “ministering Spirits sent forth to assist those who will inherit salvation.” (Heb. 1:14) On another occasion (Gen 32:24-30) Jacob is said to have encountered the “Invisible God” when he wrestled with one of the Elohim. (Elpis Israel)

Gen 32:30 So Jacob called the name of the place Peniel: "For I have seen God (the Elohim) faces to faces, and my soul is preserved."

Ho 12:3  He took his brother by the heel in the womb, and by his strength he had power with God: Ho 

12:4  Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us;

Gen 35:1 ¶  And God  (Elohim )<0430> said unto Jacob , Arise , go up to Bethel , and dwell  there: and make there an altar  unto God (EL) <0410>, that appeared  unto thee when thou fleddest from the face  of Esau  thy brother .

Gen 35:1 Then the Elohim said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to the One True El, who appeared to you when you fled from the face of Esau your brother."
2 And Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, and change your garments.
3 Then let us arise and go up to Bethel; and I will make an altar there to the One True El, who answered me in the day of my distress and has been with me in the way which I have gone."

Hence, the Elohim speak in the first person as personifications of the Invisible and Incorruptible Substance or Spirit who is the real author of all they say and do.

In Exod. 24:10, Moses tells us -- that he and seventy-three others "saw the God of Israel." We should err, however, if we supposed that he meant they saw the Deity, the Uncreated Spirit, "no man can see Him and live." He says they saw "the Elohim of Israel" the depositories and the embodiments of the Eternal Spirit, who shone out in glory in the presence of the Elders. The appearance under the feet of the Elohim, whose feet were also the feet of the Spirit, and, therefore, styled "His feet, was, as it were, a paved work of sapphire stone, and as it were the body of heaven for clearness." The whole was a Spirit-manifestation.

The order was that "Moses alone shall come near YAHWEH," with his attendant. The reader will perceive the distinction here between the Elohim and YAHWEH. The nobles of the children of Israel came nigh to the Elohim, and saw them; and did not see Him. Even Moses, who did come near to the glory of Yahweh did not see His face; for said he, "there shall no man see me, and live; thou shalt see my back parts, Moses, but my face shall not be seen" (Exod. 33:20). Paul testified the same thing in 1 Tim. 6: 16, saying: "God, the blessed and only Ruler, the King of kings and Lord of lords, who alone is immortal and who lives in unapproachable light, whom no one has seen or can see..." The Hebrew nation saw the symbol of YAHWEH'S presence on the mountain top "The glory of Yahweh like devouring fire," but neither they, Moses, nor their nobles, saw the face of the Eternal Substance himself.

The glory of Yahweh was manifested to Moses through the medium of the One from whom he received the Law (see Exod.. 33:18-23; 34:4-8; 24:12-18). This was the work of an angel as Paul and Stephen reveal (Gal. 3:19; Acts 7:53). Moses saw in him "the similitude of Yahweh" (Num. 12-8). Yahweh's Name was named upon him (Exod. 23:20-23) so that he exercised greater authority than the other Elohim as Christ will exercise greater authority than his glorified brethren

The distinction between Yahweh and Elohim is revealed in the incident recorded in Exodus 24. Moses was told that he, alone, "shall come near Yahweh" (v.2), but the elders of Israel were not permitted to do so. Yet, v.11 states: "The nobles saw God (Elohim) and did eat and drink." Neither Moses nor the nobles saw the great eternal and invisible spirit the Father. The former saw His glory revealed through an angel of Yahweh (probably the one referred to as bearing the Name according to Exodus 23:20), so that it is stated, "the similitude of Yahweh he beheld" (Num. 12:8). On the other hand, the nobles of Israel "saw God," or Elohim of lower status (though of the same physical constitution) as the one who appeared unto Moses, as recorded in the earlier verse.

John 1:18 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him

Verse 18: No man hath seen the Creator at any time. "God" meaning "elohim" refers to angels. See Exod# 33. 11, 20. The showing of YHWH to Moses was the showing of a highly placed angel, typifying that the people would see the manifestation of God in Jesus.

Jesus of Nazareth. His whole life, all his teachings, and especially his death and resurrection and ascension to heaven, all "declared" his heavenly Father.

There are three holy spirit's

There are two holy spirit's

The first holy spirit is the Active Force of the Deity

God’s Active Force; Holy Spirit. By far the majority of occurrences of ru´ach and pneu´ma relate to God’s spirit, his active force, his holy spirit.

In Hebrew the word "Spirit" is ruach is a feminine noun, leading to references as "She".

The holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. 

The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33. 

The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 It is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead" The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

Distinguished from “power.” Ru´ach and pneu´ma, therefore, when used with reference to God’s holy spirit, refer to God’s invisible active force by which he accomplishes his divine purpose and will. It is “holy” because it is from Him, not of an earthly source, and is free from all corruption as “the spirit of holiness.” (Ro 1:4) It is not Jehovah’s “power,” for this English word more correctly translates other terms in the original languages (Heb., ko´ach; Gr., dy´na·mis).

Ru´ach and pneu´ma are used in close association or even in parallel with these terms signifying “power,” which shows that there is an inherent connection between them and yet a definite distinction. (Mic 3:8; Zec 4:6; Lu 1:17, 35; Ac 10:38)

“Power” is basically the ability or capacity to act or do things and it can be latent, dormant, or inactively resident in someone or something. “Force,” on the other hand, more specifically describes energy projected and exerted on persons or things, and may be defined as “an influence that produces or tends to produce motion, or change of motion.” “Power” might be likened to the energy stored in a battery, while “force” could be compared to the electric current flowing from such battery. “Force,” then, more accurately represents the sense of the Hebrew and Greek terms as relating to God’s spirit, and this is borne out by a consideration of the Scriptures.

The second holy spirit is a group of angels called the church or the Jerusalem above

The holy spirit is described by John as the helper:

26 But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you (John 14).
But Adam's wife was described in the same way:

18 And Jehovah God went on to say: It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him (Genesis 2).

*Now we know that Yahweh is the husband to Israel and the lamb is the husband of the 144’000 Isa 54:5 Jer 31:32 Rev 19:8,9

So the holy spirit is a compound wife 'corporation', or 'incorporated' means a lot of people regarded as one body.  that is a group Collective

In fact God's wife is likewise 144,000 holy angels who as a group make up the holy spirit, the house of God, his church.

Angels are spirits 

4 Making his angels [his messengers] spirits, his ministers a devouring fire (Psalm 104).

13 But with reference to which one of the angels has he ever said: Sit at my right hand, until I place your enemies as a stool for your feet?
14 Are they not all ministering spirits, sent forth on behalf of those who are going to inherit salvation? (Hebrews 1).

31 And he proceeded to fill him with the spirit of God in wisdom, in understanding and in knowledge and in every sort of craftsmanship (Exodus 35).

Since the holy spirit imparts wisdom it must be an intelligent being or beings. Likewise we can deduce that the holy spirit is a living intelligent thing because it can plead for us:

26 In like manner the spirit also joins in with help for our weakness; for the [problem of] what we should pray for as we need to we do not know, but the spirit itself pleads/intercedes for us with groanings unuttered (Romans 8).

The holy spirit does God's ministering and contains ministers, who are holy spirits plural. So the holy spirit is a group of angels.

Hence Paul said:

26 But the Jerusalem above is free, and she is our mother (Galatians 4).

The Jerusalem above is God's heavenly administration which is made up of all the archangels, which is all of the holy spirits. Paul explicitly states that these angels are our Mother, for they give birth to all the new angels. Now mother's plead with father's not to be too hard on errant sons. And that is precisely the meaning of Romans 8:26, the holy spirit interceding with God for the sanctified ones, is the mother interceding with the father for her sons

Heb 1: 14  Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

Mt 12:50  For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Lk 7:35 All the same, wisdom is proved righteous by all its children.”

Thus we can speak of the true believers who is conceived by the spirit-word and by the holy spirit, so as to give birth to the will of the Father, is the Mother of Jesus. And Isaiah tells us 62:5: “so shall thy sons marry thee.
The Jerusalem above is the Mother of us all (saints) including the King the Lord Jesus Christ in a spiritual sense for the Jerusalem above is made up of all true believers.

the brethren are the bride of Christ and the Mother is the Sarah Covenant styled “the Jerusalem above the Mother of us all” (Gal 4:26).

the newly born had been begotten by the spirit word (1Pet 1:23). after the birth (jn 3:3,5), it was the duty of the mother (Ecclesia) to nourish the new-born babe with the milk of the word (1Pet 2:2), supplementing it with stronger food as it developed

The Jerusalem above the Mother of us all including the King the Lord Jesus Christ is made up of  all the true believers. And she is the worthy woman of Proverbs 31, of whom it is said: “Many daughters have done righteously, but you out shined them all.“

22  but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
23  to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24  and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel.

God does refer to a whole nation of people as one person...

22 And you must say to Pharaoh: This is what Jehovah has said: Israel is my son, my firstborn (Exodus 4).

He also refers to the entire church as Jesus' wife, one person in the singular...

22 Let wives be in subjection to their husbands as to the Lord,
23 because a husband is head of his wife as the Christ also is head of the congregation, he being a savior of [that] body.
24 In fact, as the congregation is in subjection to the Christ, so let wives also be to their husbands in everything (Ephesians 5).

So the whole congregation is regarded as being one body, one wife.

Jesus said, "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [My] true [Mother] gave me life."

The Saviour himself said: Just now my mother, the Holy Spirit, took me by one of my hairs [an angel who ministered to Jesus  after his sacrifice Jesus would have the promised headship of the holy spirit ] and carried me up to the great mountain, Tabor (Gospel of the Hebrews).


So the Holy Spirit is Jesus’ mum.

The third holy spirit is the chief elohim or the archangel Michael



Michael, mi'-chå-el (Heb.)--who is like unto God?; who is like God; who is assimilated of God; Godlike; who is like expanding power. Michael represents mercy and loving-kindness.

"The archangel" (Jude 9), or "one of the chief princes" who came to help Daniel (Dan. 10:13). He is mentioned in Revelation 12:7 as the leader of the heavenly army that wars against the dragon. There are several Israelites by this name mentioned in the Bible, too (Num. 13:13; I Chron. 5:13; 6:40; 7:3; 8:16; 12:20; 27:18).

The foremost angel, both in power and authority, is Michael, the archangel. (Da 10:13, 21; 12:1; Jude 9; Re 12:7; Because of his preeminence and his being called “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex 23:20-23)

Michael being "one of the chief" implies a hierarchy amongst Angels; hence Jude 9 speaks of "Michael the Archangel".

The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). The closeness of association between the Angel Michael and His people Israel is shown by the fact that when He 'stands up' in the last days many of the people of Israel

Hebrews 1 labours the point that the Lord Jesus was not an Angel. This Angel was not the Lord Jesus, but just as Michael represented Israel (Dan. 12:1), so this Angel was the representative of the Messiah.


Michael is the Angel especially responsible for Israel, and therefore one of the most powerful Angels- "Michael one of the chief princes" (Dan. 8:13), "the great prince" (Dan. 12:1). The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). Under Michael's control there are many other Angels similarly dedicated to the affairs of the people of Israel- Dt. 11:12 describes the land of Israel as "a land which Yahweh thy God careth for: the eyes of Yahweh thy God (i. e. the Angels) are always upon it from the beginning of the year even unto the end of the year". In passing, does the phrase "Yahweh thy God" refer to the Angel which led them through the wilderness? The Angel Michael? Remember Moses was speaking to the people of Israel at this time, and as we saw earlier, they very much conceived of the "Yahweh thy God" in terms of the Angel of the presence going with them. Thus God was promising that His Angels would physically be present in the land and would be especially sensitive to the events there. The degree to which God wanted Israel to conceive of Him in terms of Angels is shown by carefully considering the command for Israel not to have chariots (Dt. 17:16 cp. Is. 2:7). As this form of transport became increasingly popular, it must have seemed as crazy as Christians being told not to possess motor cars. There must have therefore been a highly significant teaching behind it. Was the purpose of it to make Israel look to the Angel-cherubim chariots of God? The word for 'cherubim' carries the idea of a chariot; the notion of horsemen corresponds with the Angel horseriders of Zechariah and Revelation.



Zech. 1:11 describes the Angels as walking "to and fro through the earth (Heb. 'eretz'- the land, of Israel), and behold, all the earth (land) sitteth still and is at rest". "They are the eyes (Angels) of the LORD which run to and fro through the whole earth" (Zech. 4:10). It may even be that the satan Angel of Job was walking to and fro through the land of Israel (going up and down in the "earth"- land) rather than through the whole planet, inspecting the true worshippers (who would only have been located in the area around Israel in all probability). Perhaps it is to the physical presence of the Angel in the land that Ezek. 35:10 refers " Thou (the Arabs) hast said, These two nations and these two countries (Israel and Judah) shall be mine, and I will possess it; whereas the LORD (the Angel Michael) was there". Yet this same Angel ministered judgement on Israel- Ezek. 7:14 and 20:17 describe God's eye (the Angel Michael) not sparing or pitying, and in so doing goes back to the language of Is. 63 where we see that the Angel was capable of showing pity, but ceased to because of Israel's sin (v. 9,10). Ps. 83 also speaks of the Arab aggression towards Israel and therefore Michael in the last days: "They have taken crafty counsel against Thy people" (v. 3)- Israel are Michael's people. They say "let us take to ourselves the houses of God" (v. 12)- i. e. the Angel's dwelling place in the temple. They will be punished by a mighty theophany involving " a wheel. . . the wind. . the fire. . . Thy tempest. . . Thy storm" (v. 13-15)- all of which is the language of the Angel-cherubim and God manifestation in the Angels (e. g. Ps. 104:1-4).



Amos 7 speaks of God through His Angels 'standing up' for Israel as the result of the prayer of Amos and a faithful remnant. Amos sees visions of the impending judgements on Israel. After each he prays "O Lord God, forgive, I beseech Thee: who shall stand for Jacob? ('If you, his Angel-God, don't?') For he is small". The answer comes: "The Lord repented for this. It shall not be, saith the Lord". He repented for the sake of one intense prayer! Notice too Amos asking "Who shall stand for Jacob?". Michael the Angel stands for Israel in the court of Heaven, and thus it appears Amos is pointing out that if Israel is condemned and punished they will have no Angel with them- and so the Angel changes His mind.


All the Angels are righteous, but they act out the roles of the various situations on earth, and God gives His judgment upon them. Dt. 32:8 LXX suggests each nation has a representative Angel. We note that the prince of Persia "withstood". God of course could have forced him to do His will.

Michael the Angel stands for Israel in the court of Heaven (as the Angel 'God of Jacob'; Dan. 12:1), and it would appear that He is the same Angel that appeared to the patriarchs in making the promises and thus the God of Abraham, Isaac and Jacob was understood by them in terms of an Angel.

This is made specific in Gen. 48:15,16, where Jacob says : "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil. . . ". This Angel earlier told Jacob that He was "the God of Bethel"" (Gen. 31:11,13), where "Jacob vowed a vow saying, If God will be with me, and will keep me in this way that I go. . . " (28:20). Thus to him 'God' was the Angel.

Other references lend support: "The Angel of the Lord appeared unto (Moses) in a flame of fire out of the midst of a bush. . . He said, I am the God of. . Abraham, the God of Isaac, and the God of Jacob. . . I have surely seen the affliction of My people (the Angels are the eyes of the Lord). . . and I am come down to deliver them. . to bring them up out of that land unto a good land (this was all done by the Angel which led Israel through the wilderness). . . the cry of the children of Israel is come unto Me (language of limitation). . . ye shall say unto (Pharaoh), The Lord, God of the Hebrews, hath met with us (Ex. 3:2,6,7,8,9,18). The Angel stresses at least three times in the chapter that He is the God of the patriarchs. Notice too how He also calls Himself the "God of the Hebrews"- i. e. the God of Israel. If "the God of Jacob" has reference to Angels, should not also "the God of Israel"? Frequently the phrase "the Lord of Hosts, the God of Israel" is found in the prophets; and we have seen that "the Lord of Hosts" is invariably an Angelic title.



"The mighty God of Jacob" dwelt in the ark (Ps. 132:2,5); this was an Angel ( cp. Acts 7:46.

"The God of Hosts (Angels) is with us; the God of Jacob is our refuge, Ps. 46:7,11 emphasizes. Note too the reference in v. 4 to "the tabernacles of the most high"- another Angelic phrase.

“The God of Jacob” gave a law, and he also “went out over the land of Egypt” (Ps. 81:4,5 RV)- all references to the work of the Angel on Sinai and at the Exodus.

Jacob was renamed Israel. The elders saw “the God of Israel”, or Jacob- i.e. they saw an Angel (Ex. 24:10).

Ps. 76 describes the God of Jacob as dwelling in Zion (v. 2)- where the Angel lived "At Thy rebuke. . . both the chariot and horse are cast into a dead sleep" (v. 6)- the language of Ex. 15:1 concerning the Angelic destruction of Pharaoh at the Red Sea (the "Lord" in the pillar of fire and cloud which caused their destruction was the Angel which travelled in the same pillar and talked to Moses- Ex. 14:24 cp. 33:9)


Ps. 81 has much Angelic language. "A law of the God of Jacob" (v. 4) refers to the Angels who gave the law. "I am the Lord thy God which brought thee out of the land of Egypt" (v. 10)- Angelic work. The same kind of links are found in Ps. 114 between the wilderness Angel and the "God of Jacob"-"When Israel went out of Egypt. . . the (Red) Sea. . . fled. . . at the presence of the God of Jacob; which turned the rock into a standing water" (the work of the Angel standing on the rock at Rephidim).


God and his Angel(s) are interchangeable there is an angel named Yahweh who is the Archangel Michael but not the Deity himself. the Archangel Michael functions as the Deity's personal manifestation on earth

The Archangel Michael the God of the Jews

The Archangel Michael the God of the Jews

The biblical Book of Deuteronomy stipulates that “the Most High, El, gave to the nations their inheritance” and that “Yahweh’s portion is his people, Jacob and his allotted heritage” (32:8-9). 

Daniel 10:13 But the prince of the royal realm of Persia was standing in opposition to me for twenty-one days, and, look! Michael, one of the foremost princes, came to help me; and I, for my part, remained there beside the kings of Persia.

Daniel 10:21 However, I shall tell you the things noted down in the writing of truth, and there is no one holding strongly with me in these [things] but Michael, the prince of YOU people.

Michael, michåel (Heb.)--who is like unto God?; who is like God; who is assimilated of God; Godlike; who is like expanding power. Michael represents mercy and loving-kindness.

"The archangel" (Jude 9), or "one of the chief princes" who came to help Daniel (Dan. 10:13). He is mentioned in Revelation 12:7 as the leader of the heavenly army that wars against the dragon. There are several Israelites by this name mentioned in the Bible, too (Num. 13:13; I Chron. 5:13; 6:40; 7:3; 8:16; 12:20; 27:18).

The foremost angel, both in power and authority, is Michael, the archangel. (Da 10:13, 21; 12:1; Jude 9; Re 12:7; Because of his preeminence and his being called “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex 23:20-23)

Michael being "one of the chief" implies a hierarchy amongst Angels; hence Jude 9 speaks of "Michael the Archangel".

The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). The closeness of association between the Angel Michael and His people Israel is shown by the fact that when He 'stands up' in the last days many of the people of Israel

Hebrews 1 labours the point that the Lord Jesus was not an Angel. This Angel was not the Lord Jesus, but just as Michael represented Israel (Dan. 12:1), so this Angel was the representative of the Messiah.

Michael is the Angel especially responsible for Israel, and therefore one of the most powerful Angels- "Michael one of the chief princes" (Dan. 8:13), "the great prince" (Dan. 12:1). The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). Under Michael's control there are many other Angels similarly dedicated to the affairs of the people of Israel- Dt. 11:12 describes the land of Israel as "a land which Yahweh thy God careth for: the eyes of Yahweh thy God (i. e. the Angels) are always upon it from the beginning of the year even unto the end of the year". In passing, does the phrase "Yahweh thy God" refer to the Angel which led them through the wilderness? The Angel Michael? Remember Moses was speaking to the people of Israel at this time, and as we saw earlier, they very much conceived of the "Yahweh thy God" in terms of the Angel of the presence going with them. Thus God was promising that His Angels would physically be present in the land and would be especially sensitive to the events there. The degree to which God wanted Israel to conceive of Him in terms of Angels is shown by carefully considering the command for Israel not to have chariots (Dt. 17:16 cp. Is. 2:7). As this form of transport became increasingly popular, it must have seemed as crazy as Christians being told not to possess motor cars. There must have therefore been a highly significant teaching behind it. Was the purpose of it to make Israel look to the Angel-cherubim chariots of God? The word for 'cherubim' carries the idea of a chariot; the notion of horsemen corresponds with the Angel horseriders of Zechariah and Revelation.

Zech. 1:11 describes the Angels as walking "to and fro through the earth (Heb. 'eretz'- the land, of Israel), and behold, all the earth (land) sitteth still and is at rest". "They are the eyes (Angels) of the LORD which run to and fro through the whole earth" (Zech. 4:10). It may even be that the satan Angel of Job was walking to and fro through the land of Israel (going up and down in the "earth"- land) rather than through the whole planet, inspecting the true worshippers (who would only have been located in the area around Israel in all probability). Perhaps it is to the physical presence of the Angel in the land that Ezek. 35:10 refers " Thou (the Arabs) hast said, These two nations and these two countries (Israel and Judah) shall be mine, and I will possess it; whereas the LORD (the Angel Michael) was there". Yet this same Angel ministered judgement on Israel- Ezek. 7:14 and 20:17 describe God's eye (the Angel Michael) not sparing or pitying, and in so doing goes back to the language of Is. 63 where we see that the Angel was capable of showing pity, but ceased to because of Israel's sin (v. 9,10). Ps. 83 also speaks of the Arab aggression towards Israel and therefore Michael in the last days: "They have taken crafty counsel against Thy people" (v. 3)- Israel are Michael's people. They say "let us take to ourselves the houses of God" (v. 12)- i. e. the Angel's dwelling place in the temple. They will be punished by a mighty theophany involving " a wheel. . . the wind. . the fire. . . Thy tempest. . . Thy storm" (v. 13-15)- all of which is the language of the Angel-cherubim and God manifestation in the Angels (e. g. Ps. 104:1-4).

Amos 7 speaks of God through His Angels 'standing up' for Israel as the result of the prayer of Amos and a faithful remnant. Amos sees visions of the impending judgements on Israel. After each he prays "O Lord God, forgive, I beseech Thee: who shall stand for Jacob? ('If you, his Angel-God, don't?') For he is small". The answer comes: "The Lord repented for this. It shall not be, saith the Lord". He repented for the sake of one intense prayer! Notice too Amos asking "Who shall stand for Jacob?". Michael the Angel stands for Israel in the court of Heaven, and thus it appears Amos is pointing out that if Israel is condemned and punished they will have no Angel with them- and so the Angel changes His mind.

All the Angels are righteous, but they act out the roles of the various situations on earth, and God gives His judgment upon them. Dt. 32:8 LXX suggests each nation has a representative Angel. We note that the prince of Persia "withstood". God of course could have forced him to do His will.

Michael the Angel stands for Israel in the court of Heaven (as the Angel 'God of Jacob'; Dan. 12:1), and it would appear that He is the same Angel that appeared to the patriarchs in making the promises and thus the God of Abraham, Isaac and Jacob was understood by them in terms of an Angel.

This is made specific in Gen. 48:15,16, where Jacob says : "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil. . . ". This Angel earlier told Jacob that He was "the God of Bethel"" (Gen. 31:11,13), where "Jacob vowed a vow saying, If God will be with me, and will keep me in this way that I go. . . " (28:20). Thus to him 'God' was the Angel.

Other references lend support: "The Angel of the Lord appeared unto (Moses) in a flame of fire out of the midst of a bush. . . He said, I am the God of. . Abraham, the God of Isaac, and the God of Jacob. . . I have surely seen the affliction of My people (the Angels are the eyes of the Lord). . . and I am come down to deliver them. . to bring them up out of that land unto a good land (this was all done by the Angel which led Israel through the wilderness). . . the cry of the children of Israel is come unto Me (language of limitation). . . ye shall say unto (Pharaoh), The Lord, God of the Hebrews, hath met with us (Ex. 3:2,6,7,8,9,18). The Angel stresses at least three times in the chapter that He is the God of the patriarchs. Notice too how He also calls Himself the "God of the Hebrews"- i. e. the God of Israel. If "the God of Jacob" has reference to Angels, should not also "the God of Israel"? Frequently the phrase "the Lord of Hosts, the God of Israel" is found in the prophets; and we have seen that "the Lord of Hosts" is invariably an Angelic title.

"The mighty God of Jacob" dwelt in the ark (Ps. 132:2,5); this was an Angel ( cp. Acts 7:46.

"The God of Hosts (Angels) is with us; the God of Jacob is our refuge, Ps. 46:7,11 emphasizes. Note too the reference in v. 4 to "the tabernacles of the most high"- another Angelic phrase.

“The God of Jacob” gave a law, and he also “went out over the land of Egypt” (Ps. 81:4,5 RV)- all references to the work of the Angel on Sinai and at the Exodus.

Jacob was renamed Israel. The elders saw “the God of Israel”, or Jacob- i.e. they saw an Angel (Ex. 24:10).

Ps. 76 describes the God of Jacob as dwelling in Zion (v. 2)- where the Angel lived "At Thy rebuke. . . both the chariot and horse are cast into a dead sleep" (v. 6)- the language of Ex. 15:1 concerning the Angelic destruction of Pharaoh at the Red Sea (the "Lord" in the pillar of fire and cloud which caused their destruction was the Angel which travelled in the same pillar and talked to Moses- Ex. 14:24 cp. 33:9)

Ps. 81 has much Angelic language. "A law of the God of Jacob" (v. 4) refers to the Angels who gave the law. "I am the Lord thy God which brought thee out of the land of Egypt" (v. 10)- Angelic work. The same kind of links are found in Ps. 114 between the wilderness Angel and the "God of Jacob"-"When Israel went out of Egypt. . . the (Red) Sea. . . fled. . . at the presence of the God of Jacob; which turned the rock into a standing water" (the work of the Angel standing on the rock at Rephidim).

God and his Angel(s) are interchangeable there is an angel named Yahweh who is the Archangel Michael but not the Deity himself. the Archangel Michael functions as the Deity's personal manifestation on earth

Article taken and adapted from Angels by Duncan Heaster (Christadelphian) 10-2 The Angel Michael and Israel