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

The Holy Spirit the Chief Angel

Holy Spirit the Chief Angel

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)

The text "Against Heresies" introduces the idea that angels, specifically those occupying the lowest heaven visible to us, played a role in creating the world and dividing the Earth among themselves. Among these angels, the chief was identified with the God of the Jews. This chief angel aimed to make other nations subject to the Jews, leading to resistance from other angelic princes and, consequently, enmity among the nations. This concept challenges the traditional understanding of monotheism, as it suggests a hierarchical system of celestial beings influencing worldly affairs.

Heb. 3:7-11 reminds the early church of how Israel had provoked the Angel which led them through the wilderness by tempting and proving Him (God cannot be tempted, so this must refer to the Angel). The writer then goes on to warn them "wherefore. . harden not your hearts", and exhorts them not to be like Israel in tempting God- in their case, a primary reference to the Chief Angel which was leading them?

- Stephen's speech in Acts 7 contains many references to the Angel of Israel. He uses examples from Israel's history in which they rejected those who were types of Jesus- e. g. v. 9,10,22,25. It follows then that v. 35 must refer to this same aspect of Moses as a type of Christ being rejected. "This is Moses whom they renounced. . even him God sent to be a ruler and a redeemer with the hand of that Angel which appeared to him in the bush" (Diaglott). Israel resisted the work of the Angel supporting Moses, and so years later they were also rejecting the support of the same guardian Angel for the teachings of Jesus and His disciples, the greater than Moses. So v. 51 stresses "ye do always resist the Holy Spirit (the title of the Chief Angel in Is. 63): as your fathers did, so do ye". Their fathers resisted the Angel of the presence which went with them; and so the Jews of the first century were doing just the same.

- If the Hebrew phrase "the living God" means, as suggested by some, 'the God of the living ones', then "the living God" would refer to the great Angel who dwelt between the Cherubim "living ones". 1 Tim. 3:15 then appears in a new light: "The church of the living God"- the church dwelt in by the mighty Angel of the Old Testament Cherubim. The Angel dwelling and walking in the assembly  in the wilderness is linked with God- the same Angel? -living and walking in the Christian Church (2 Cor. 6:16). It was because of the presence of this and other important Angels in the Church that Paul could charge Timothy "before. . . the elect Angels" (1 Tim. 5:21), who were present physically at the church's meetings. Indeed, this may be the very reason why he asks sisters in Corinth to have covered heads at church meetings “because of the Angels”, i. e. their especial presence there. This is how important and pressing is the reality of their presence; and sisters’ headcoverings, their dressing with an appropriate modesty and sobriety which a head covering signals, is to remind us all of this ever present reality.

The term "the living God" is examined in light of its potential meaning as 'the God of the living ones.' This interpretation links it to the great Angel dwelling between the Cherubim, who were often described as 'living ones.' In 1 Timothy 3:15, the phrase "the church of the living God" takes on new significance, suggesting that the church is inhabited by the mighty Angel of the Old Testament Cherubim. This view is reinforced by passages like 2 Corinthians 6:16, which speaks of an Angel dwelling and walking in the Christian assembly

Paul's charge to Timothy in 1 Timothy 5:21 to "charge them before the elect Angels" highlights the importance of angels in the early Christian community. These angels were believed to be physically present at the church's meetings, underscoring their significance. It is worth noting that this belief in the presence of angels during Christian gatherings led to Paul's instructions to sisters in Corinth regarding head coverings. The practice of covering their heads was intended to remind the congregation of the ever-present reality of angels in their midst

The concept of angels present at church gatherings is also addressed by Paul in 1 Timothy 5:21. Here, he charges Timothy before the "elect Angels," suggesting that these celestial beings were physically present at the church's meetings. This notion underscores the importance and reality of their presence within the Christian community

Moreover, the presence of angels at church meetings is thought to be the reason why Paul encourages sisters in Corinth to have covered heads. This practice was intended to remind everyone of the ever-present reality of these important celestial beings and the need for appropriate modesty and sobriety.

In conclusion, early Christian theology included complex and nuanced interpretations of angels and their roles. These interpretations drew connections between angels and significant figures from the Old Testament, such as Moses and the Angel of Israel. The concept of angels was central to understanding the relationship between the divine and the earthly realm, and their presence was considered a vital aspect of the Christian community. This theological framework provided early Christians with a unique perspective on their faith and their place in the world.

Article taken and adapted from Angels by Duncan Heaster (Christadelphian)

The Comforter: An Angel?

The Comforter: An Angel?

The point has been made by several expositors that as Israel were led by a special Angel through the wilderness, whom Isaiah 63 associates with God's Holy Spirit, so the new Israel were led by a Holy Spirit Angel, the Comforter, who was sent to the church by Jesus after His assuming of all power over the Angels on His ascension. A summary of the reasons for thinking this is now attempted:


- Is. 63:7-11 describes the Angel that guided Israel through the wilderness as the "Holy Spirit"- which is the Comforter.

- The Comforter was sent in God and Christ's Name (Jn. 14:26)- the Angel was sent in God's Name (Ex. 23:21)

- The Comforter would teach (Jn. 14:26), guide (16:13), be a judge (16:8) and prophesy (16:13); the Angel guided Israel through the wilderness, taught them God's ways, judged Egypt and the Canaanites, gave prophecies, and represented God to Israel as the Comforter represented Jesus to His people. As the church began a new Exodus and was constituted God's Kingdom in prospect as Israel were at Sinai, it was fitting that it should also have an Angel leading them, representing God to them.

- The Comforter would "shew you things to come" (Jn. 16:13)- fulfilled by the Angel giving the Revelation to John.

- The Angel testified to the churches (Rev. 22:16)- "the Comforter. . shall testify of Me" (Jn. 15:26).

- The references in Acts to the Holy Spirit as a person are now easier to understand - e. g. "The Holy Spirit said, Separate Me Barnabas. . " (Acts 13:2). Similarly the frequent occurrences of the ideas of God, Jesus and the Holy Spirit together fall into place if the Holy Spirit has some degree of reference to a personal being in the form of an Angel. The error of the doctrine of the trinity is not in identifying the three common forms of God manifestation (i. e. through God Himself, Jesus and the Holy Spirit Angel), but in the blasphemous inter-relationships between them which it proposes. This idea is worth applying to our understanding of the baptismal formula.

- The work of the Comforter Angel may have been confined to the first century, in the same way as the Angel was particularly evident to the ecclesia in the wilderness during the initial Exodus period. Thus the words 'Angel' and 'Spirit' are obviously interchangeable in the book of Acts (e. g. 8:26,29; 10:3,19,20).

- In the same way as the angel of Israel dwelt in the temple after delivering them, so perhaps it is through Christ's Comforter Angel that He dwells in the spiritual temple of the New Israel.

- The Angel in Revelation "like the son of man" (i. e. representing Him but not Him personally) was this same Comforter Angel representing Jesus (Rev. 1:11 cp. 22:13,8,16). He carried the titles of Jesus, who carried the titles of God- e. g. "Alpha and Omega".

- We have seen that our prayers are presented to God through Christ by an Angel (Rev. 8:4) and that God answers prayer through commanding His Angels (Num. 20:16; Dan. 9:20,21). This perhaps allows us to interpret the 'Spirit' of Rom. 8:26,27 as having some reference to Jesus manifested in the Comforter Angel; whilst remembering that Jesus is ultimately the only mediator (1 Tim. 2:5) it may be that the mechanical presentation of the incense of our prayers to Him is done by the Comforter Angel.

- The Comforter is called “the spirit of truth” (Jn. 14:17; 15:26; 16:13). In the Qumran Dead Sea Scrolls literature, this phrase describes an Angelic Spirit who is the leader of the “good forces” and ‘in whom’ the righteous walk [Testament of Judah 20, 1-5]. The Aramaic translation of Job, and the targums on it, uses the term prqlyt to describe the Angelic spokesman [the malak melis] who makes a testimony in Heaven in Job’s defence (Job 16:19; 19:25-27; 33:23).

- Otto Betz, Der Paraklet (AGJU, 1963), brings out many connections between the Comforter and the Angel ‘Michael the Spirit of truth’ in contemporary Jewish writings.

- When we read of the “spirit of the Lord” snatching away Philip, it seems logical to interpret this as the same Angel already mentioned earlier in the chapter (Acts 8:26,29,39). But this Angel is defined as the Lord’s Angel- and the Lord in Acts is nearly always the Lord Jesus. Clearly we are led to understand the Lord Jesus as being associated with a specific Angel.


"He, the Spirit (Angel) 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" (John 16:13). As the present writer understands it, the work of the Holy Spirit Comforter was initially achieved through the miraculous gifts, and now through the spiritual strength we receive from the written word. Thus nearly all the statements made about the Comforter are also made concerning the written word (e. g. Jn. 15:26; 16:13 cp. 17:17; 16:8 cp. 2 Tim. 3:16; 4:2; Titus 1:9; 16:8 cp. 12:40). The Angels being closely associated with inspiration, notably of the Revelation, the Comforter Angel now largely achieves His aims through the written word He has inspired. "Things to come" were shown us by the Comforter Angel inspiring Revelation, the ultimate prophecy of the future. The Comforter was to make known everything that was told Him. It therefore follows that even the mighty Comforter Angel only has the same words of prophecy to study regarding the future unfolding of God's purpose as we have. Therefore they with us earnestly look into these things, and search "what manner of time" must elapse before the final fulfilment of God's word.

Article taken and adapted from Angels by Duncan Heaster (Christadelphian)