Isaiah 63:9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all the days of old.
Isaiah 63:10 But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, [and] himself fought against them. — World English
In all their distress [He is] no adversary, And the messenger of His presence saved them, In His love and in His pity He redeemed them, And He doth lift them up, And beareth them all the days of old. — Isaiah 63:9, Young’s Literal
Isaiah 63:9,10 is sometimes presented as proof of the trinity, although there is actually nothing at all in these verses about a triune God.
The word “presence” in the phrase “the angel of Jehovah’s presence” probably refers to the pillar of cloud by day, and the pillar of light by night, that covered the tabernacle for 40 years. (Exodus 31:22,24) There are scriptures that do indicate that an angel who was connected with this cloud, as we read in Exodus 14:19-24. In Exodus 16:9,10, we read that the glory of Jehovah could be seen in the cloud; thus, the connection with the presence of Jehovah being represented in the cloud and the fire that led Israel. We further read in Exodus 40:34-38 that this cloud is associated with the glory of Jehovah. When the cloud moved, the Israelites would move with it, and when the cloud remained still, the Israelites would camp at that point. The indications of the cloud were considered commandments from Jehovah. (Numbers 9:15-23) Numbers 10:34 refers to it as “the cloud of Jehovah”. Thus, the conclusion is that the cloud, and possibly the angel associated with the cloud, is what Isaiah was referring to as the angel of Jehovah’s presence, that is, the angel whom Jehovah was using to lead the fire and the cloud, which represented the presence of Jehovah.
The Holy Spirit of Jehovah is Jehovah’s figurative finger (in action, power), or his figurative mouth (in words given). God’s holy spirit is likened to God’s finger (as the power of God). (Matthew 12:28; Luke 11:20) As the revealment of truth, the holy spirit appears to likened to God’s “mouth”. (1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21) To provoke Jehovah’s mouth is to provoke Jehovah himself; likewise, to grieve Jehovah’s holy spirit is grieve Jehovah himself. There is nothing in this that means that Jehovah’s holy spirit is a separate and distinct person of Jehovah.
Exodus 33:1 Jehovah spoke to Moses, “Depart, go up from here, you and the people that you have brought up out of the land of Egypt, to the land of which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your seed.’
Exodus 33:2 I will send an angel before you; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
Exodus 33:3 to a land flowing with milk and honey: for I will not go up in the midst of you, for you are a stiff-necked people, lest I consume you in the way.”
Some would claim that this “angel” that went before Israel is Jesus and that this “angel” is the same “angel” that is mentioned in Isaiah 63:9. Some cite 1 Corinthians 10:4 as proof that this angel of Jesus, although 1 Corinthians 10:4 says that Christ followed them, not that Christ went before them. Usually, these would claim that “the angel of his presence” means that the angel is in the presence of Jehovah, rather than being the messenger representing the presence of Jehovah. Many claim that the “angel of the his presence” corresponds to “the angel of Jehovah”, who, they claim, since he is addressed as “Jehovah”, must be Jehovah. Assuming that this “angel of Jehovah” is Jesus, then they further claim that this has to mean that Jesus is Jehovah, or, in the case of trinitarians, they have further imagine and assume that this means that Jesus is a person of Jehovah. This line of reasoning usually assumes that there is only one who is designated “the angel of Jehovah”.
Actually, the Hebrew is not definite; there is no definite article to correspond with “the” in the Hebrew. Thus, it is not “the” angel of Jehovah, but it could be rendered as “an” angel of Jehovah. The Bible speaks of many “angels of Jehovah”, and one is mentioned by name, that is, Gabriel. Garbriel is most definitely not Jesus. Although it is possible that Jesus, in his prehuman existence, may have appeared as an angel of Jehovah, there is no scripture that definitely shows that he did. Likewise, we do not know that the “angel” who went before Israel in the cloud representing the glory of Jehovah was Jesus, although we do believe that the cloud may be seen as providing a type of Jesus in that Jesus makes manifest the glory of Jehovah.
Nevetheless, to get “triune God” out of Isaiah 63:9, one would have imagine and assume several things. One would have to imagine and assume that “Jehovah”, spoken of in Isaiah 63:8, and the one referenced as “his” in Isaiah 63:10, is not the triune God, but rather one of the persons of the triune God. One would have to imagine that “angel/messenger” of Jehovah’s presence, refers not to the triune God, but rather to a person of the triune God. One would have further imagine and assume that Jehovah’s Holy Spirit that is referred to in Isaiah 63:10, is not the triune God, but rather a person of the triune God. In actuality, there is no scriptural reason to force such imaginations into the verses.
See our studies:
Angel of Jehovah
The Rock Was Christ
Isaiah 63:10 But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, [and] himself fought against them. — World English
In all their distress [He is] no adversary, And the messenger of His presence saved them, In His love and in His pity He redeemed them, And He doth lift them up, And beareth them all the days of old. — Isaiah 63:9, Young’s Literal
Isaiah 63:9,10 is sometimes presented as proof of the trinity, although there is actually nothing at all in these verses about a triune God.
The word “presence” in the phrase “the angel of Jehovah’s presence” probably refers to the pillar of cloud by day, and the pillar of light by night, that covered the tabernacle for 40 years. (Exodus 31:22,24) There are scriptures that do indicate that an angel who was connected with this cloud, as we read in Exodus 14:19-24. In Exodus 16:9,10, we read that the glory of Jehovah could be seen in the cloud; thus, the connection with the presence of Jehovah being represented in the cloud and the fire that led Israel. We further read in Exodus 40:34-38 that this cloud is associated with the glory of Jehovah. When the cloud moved, the Israelites would move with it, and when the cloud remained still, the Israelites would camp at that point. The indications of the cloud were considered commandments from Jehovah. (Numbers 9:15-23) Numbers 10:34 refers to it as “the cloud of Jehovah”. Thus, the conclusion is that the cloud, and possibly the angel associated with the cloud, is what Isaiah was referring to as the angel of Jehovah’s presence, that is, the angel whom Jehovah was using to lead the fire and the cloud, which represented the presence of Jehovah.
The Holy Spirit of Jehovah is Jehovah’s figurative finger (in action, power), or his figurative mouth (in words given). God’s holy spirit is likened to God’s finger (as the power of God). (Matthew 12:28; Luke 11:20) As the revealment of truth, the holy spirit appears to likened to God’s “mouth”. (1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21) To provoke Jehovah’s mouth is to provoke Jehovah himself; likewise, to grieve Jehovah’s holy spirit is grieve Jehovah himself. There is nothing in this that means that Jehovah’s holy spirit is a separate and distinct person of Jehovah.
Exodus 33:1 Jehovah spoke to Moses, “Depart, go up from here, you and the people that you have brought up out of the land of Egypt, to the land of which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your seed.’
Exodus 33:2 I will send an angel before you; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
Exodus 33:3 to a land flowing with milk and honey: for I will not go up in the midst of you, for you are a stiff-necked people, lest I consume you in the way.”
Some would claim that this “angel” that went before Israel is Jesus and that this “angel” is the same “angel” that is mentioned in Isaiah 63:9. Some cite 1 Corinthians 10:4 as proof that this angel of Jesus, although 1 Corinthians 10:4 says that Christ followed them, not that Christ went before them. Usually, these would claim that “the angel of his presence” means that the angel is in the presence of Jehovah, rather than being the messenger representing the presence of Jehovah. Many claim that the “angel of the his presence” corresponds to “the angel of Jehovah”, who, they claim, since he is addressed as “Jehovah”, must be Jehovah. Assuming that this “angel of Jehovah” is Jesus, then they further claim that this has to mean that Jesus is Jehovah, or, in the case of trinitarians, they have further imagine and assume that this means that Jesus is a person of Jehovah. This line of reasoning usually assumes that there is only one who is designated “the angel of Jehovah”.
Actually, the Hebrew is not definite; there is no definite article to correspond with “the” in the Hebrew. Thus, it is not “the” angel of Jehovah, but it could be rendered as “an” angel of Jehovah. The Bible speaks of many “angels of Jehovah”, and one is mentioned by name, that is, Gabriel. Garbriel is most definitely not Jesus. Although it is possible that Jesus, in his prehuman existence, may have appeared as an angel of Jehovah, there is no scripture that definitely shows that he did. Likewise, we do not know that the “angel” who went before Israel in the cloud representing the glory of Jehovah was Jesus, although we do believe that the cloud may be seen as providing a type of Jesus in that Jesus makes manifest the glory of Jehovah.
Nevetheless, to get “triune God” out of Isaiah 63:9, one would have imagine and assume several things. One would have to imagine and assume that “Jehovah”, spoken of in Isaiah 63:8, and the one referenced as “his” in Isaiah 63:10, is not the triune God, but rather one of the persons of the triune God. One would have to imagine that “angel/messenger” of Jehovah’s presence, refers not to the triune God, but rather to a person of the triune God. One would have further imagine and assume that Jehovah’s Holy Spirit that is referred to in Isaiah 63:10, is not the triune God, but rather a person of the triune God. In actuality, there is no scriptural reason to force such imaginations into the verses.
See our studies:
Angel of Jehovah
The Rock Was Christ
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