The article argues against the Iglesia Ni Cristo’s teaching that Jesus did not pre-exist, using biblical passages to suggest that Jesus did indeed exist before his incarnation. The author examines Genesis 31, where the “angel of the Lord” appears to Jacob and identifies himself as God, highlighting that this figure is described as a man and a messenger of God. The essay contends that this angel is not God the Father, but rather Jesus, who shares the being of God. The conclusion criticizes the INC’s denial of Christ’s pre-existence and deity, asserting that such a denial undermines the identity of the angel of the Lord as presented in Scripture.
The author’s argument that the “angel of the Lord” in Genesis 31 must be Jesus is flawed because it overlooks the common biblical principle that divine messengers, such as angels, can speak as representatives of God, using God’s name and authority, without being identified as God Himself. In Exodus 3:2-4, for example, the “angel of the Lord” appears to Moses, and though the angel is initially identified, the narrative later shifts to God speaking directly to Moses from the burning bush. This demonstrates that the Bible allows for messengers to speak on God’s behalf in ways that can make it seem as though they are God, when in fact they are distinct from Him.
Additionally, calling the “angel of the Lord” “God” in Genesis 31 does not necessarily mean the angel is divine in the way the author suggests. Instead, it could be understood within the context of divine agency: the angel is speaking in God’s name, not claiming to be God Himself. This is consistent with the wider biblical tradition where prophets, angels, and other messengers act as spokespeople for God, delivering His messages and using His authority, but are not considered to be God in the flesh.
Thus, the author’s assertion that this passage proves Jesus’ pre-existence and deity is mistaken. It fails to account for the Jewish understanding of angels as God’s agents and overlooks the broader biblical teaching of God’s singularity and the distinct humanity of Jesus. The argument would be more consistent with the scriptural evidence to interpret these appearances as divine messengers rather than equating them with the pre-incarnate Christ.
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