Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/195

 in whom Jehovah manifested Himself to His people as a Saviour is called in Isa 63:9, “the Angel of His face,” and all the guidance and protection of Israel are ascribed to Him. In accordance with this, Malachi, the last prophet of the Old Testament, proclaims to the people waiting for the manifestation of Jehovah, that is to say, for the appearance of the Messiah predicted by former prophets, that the Lord (האדון, i.e., God), the Angel of the covenant, will come to His temple (Gen 3:1). This “Angel of the covenant,” or “Angel of the face,” has appeared in Christ. The Angel of Jehovah, therefore, was no other than the Logos, which not only “was with God,” but “was God,” and in Jesus Christ “was made flesh” and “came unto His own” (Joh 1:1-2, Joh 1:11); the only-begotten Son of God, who was sent by the Father into the world, who, though one with the Father, prayed to the Father (John 17), ), and who is even called “the Apostle,” ὀ ἀπόστολος, in Heb 3:1. From all this it is sufficiently obvious, that neither the title Angel or Messenger of Jehovah, nor the fact that the Angel of Jehovah prayed to Jehovah Sabaoth, furnishes any evidence against His essential unity with Jehovah. That which is unfolded in perfect clearness in the New Testament through the incarnation of the Son of God, was still veiled in the Old Testament according to the wisdom apparent in the divine training. The difference between Jehovah and the Angel of Jehovah is generally hidden behind the unity of the two, and for the most part Jehovah is referred to as He who chose Israel as His nation and kingdom, and who would reveal Himself at some future time to His people in all His glory; so that in the New Testament nearly all the manifestations of Jehovah under the Old Covenant are referred to Christ, and regarded as fulfilled through Him.