The true mediator with G-d

Sep 20

An examination of Yeshua, the prince of the presence and the prince Metatron

The only heavenly mediator

In the prayers on Rosh Hashanah, several angels are invoked as heavenly mediators, so they may plead on our behalf “to atone for all our sins”. [1]

In Tanakh angels never fulfill this role, except for One who is more than a normal angel, the Angel of the L-RD (מלאך יהוה). In the prayers on Rosh Hashanah, there is a passing reference to one who seems similar to the Angel of the L-RD: “Yeshua, the prince of the presence, the prince Metatron.” (וִישׁוּעַ שַׂר הַפָּנִים וְשַׂר מט"ט).[2]

The first name, Yeshua, is surrounded by controversy and is only found in the Ashkenazi Mahzor. Regardless of the original intent of the composers of the Rosh Hashanah prayers, we are convinced this name is most appropriate for the Angel of the L-RD. His name is indeed “Yeshua” – salvation – because He saves His people from all evil (Genesis 48:16) and particularly their sins.

When we carefully consider what the Bible says about the Angel of the L-RD, we come to the conclusion that He deserves much more than a fleeting reference. Our conclusion is that He is our ultimate and only heavenly mediator through whom G-d will be gracious to us.

Meta-tron

For modern readers Metatron might sound more like the newest character from the animation series Transformers than the mysterious angel we know from early Jewish literature. [Although the name is connected to a very important character in the biblical story, the name Metatron itself is not found in the Bible but only in later Jewish writings.] A probable explanation of the name is that it comes from the Greek words meta (with, in company of) and thronos (throne). This would indicate this exalted Angel is in close proximity to G-d’s throne. His name might even mean “throne-sharer.”

G-d’s Name is in Him

In the Talmud (Sanhedrin 38b) [3] the name Metatron is given to the Angel who, as G-d’s personal delegate, goes before the Israelites in the pillar of cloud in the desert and who will make the Israelites victorious in Canaan (Exodus 23:20-23, see also Exodus 14:19). Who is this Angel and what else do we read about him in the Bible?

The L-RD says about this unique emissary: “Pay careful attention to him and obey his voice. Do not rebel against him, for he will not pardon your transgression, for my name is in him” (Exodus 23:21).

G-d’s name, that is who G-d Himself is!

He is also the One who appeared in the burning bush to Moses (Exodus 3:2). The book of Exodus immediately identifies Him with the L-RD Himself who explains His name as “I am who I am” (Exodus 3:14). This is not the only place in the biblical record where this Angel seems to be nothing less than the personal presence of the L-RD Himself. (See also Genesis 16:7-14, Genesis 32:22-32, Exodus 13:21 and 14:19 and Judges 6:11-24, e.g.)

When the Angel of the L-RD appears to Joshua ben Nun as the commander of the L-RD’s army, Joshua was not rebuked for falling into idolatry when he “fell on his face to the earth and worshiped him” (Joshua 5:14). No, just like Moses at the burning bush, Joshua is ordered to take off his sandals. Why? Because he is standing in a holy place (Joshua 5:15, compare Exodus 3:5). This Angel is clearly not a regular angel.

When we carefully study the biblical record concerning Him, we see an amazing mystery. On the one hand He is sent by the L-RD, on the other hand He is the L-RD Himself.

In the book of Isaiah He is called the Angel of His presence or of His face (Isaiah 63:9, מלאך פניו); a fitting name, because in Him we meet G-d Himself. (Compare with the name “Prince of the presence, שר הפנים in the Rosh Hashanah prayer. We would encourage you to go through the biblical passages where the Angel of the L-RD is found and draw your own conclusions.

(See: Genesis 16:7-11, 21:17, 22:11-15, 24:7, 24:40, 31:11, 48:16, Exodus 3:2, 14:19, 23:20-23, 32:34, Numbers 20:16, 22:22-35, Joshua 5:13-15, Judges 2:1-4, 5:23, 6:11-12, 21-22, 13:3-23, 2 Samuel 14:20, 24:16, 1 Kings 18:7, 2 Kings 1:3, 15, 19:35, Isaiah 37:36, 63:9, Hosea 12:4-5 Zechariah 1:11-12, 3:3-6, 12:8, Malachi 3:1, Psalm 34:7, 35:5-6, Ecclesiastes 5:6, 1 Chronicles 21:12-16, 30.)

Israel’s intercessor

Many times in the biblical record the Angel of the L-RD plays a crucial intervening role in revelation and redemption. In the book of Zechariah we find Him also in the role of an intercessor. He pleads “O L-RD of hosts, how long will You have no mercy on Jerusalem and the cities of Judah, against which you have been angry these seventy years?” (Zechariah 1:13).

G-d’s answer to His intercession is: “I have returned to Jerusalem with mercy!” (Zechariah 1:16).

But there is still more. According to the prophecies of Malachi He will one day “come to His temple” (Malachi 3:1). There is much to say to equate this coming of the Angel of the L-RD with the coming of the Messiah. (As done, e.g., by Radaq and the Rambam.)

When we study the scriptures about Messiah we see the understanding of the name Meta-tron – i.e.,“One given a place on G-d’s throne” – fits with the biblical depiction of the Messiah. He will be seated next to the L-RD as a priest.

Yeshua the High Priest on the L-RD’s throne

As noted above, the Ashkenazi Mahzor gives this special angel the name Yeshua, which means salvation. Some interpretations of the Rosh Hashanah prayer connect this name with the High priest after the Babylonian exile, who also bears that name (Ezra 5:2).

This deserves more attention. Because what is striking is that the L-RD uses the high priest who bears this name to paint a very special picture of the Messiah. G-d instructs the prophet Zechariah to make an ornate crown and put it on the head of this high priest. In the presence of the crowned high priest, Zechariah gives a special prophecy about the Messiah. Yeshua the high priest is a living picture of the Messiah who will be both king and priest at the same time!

Behold, the Man whose name is the BRANCH!
From His place He shall branch out,
And He shall build the temple of the L-RD;
Yes, He shall build the temple of the L-RD.
He shall bear the glory,
And shall sit and rule on His throne;
So He shall be a priest on His throne,
And the counsel of peace shall be between Them Both.
(Zechariah 6:12-13 NKJV).

Who are the “Them” of this passage? It must be the priest-king Messiah and the L-RD. But that means the Messiah is described as sitting as king and priest on G-d’s throne as a true “Meta-tron” The counsel of peace is between Him and the L-RD! That is a more-than-effective intercessor!

This is not the only passage in the biblical prophecy where we find such an exalted depiction of the Messiah. Psalm 110 paints exactly the same picture. David says there:

The L-RD says to my lord:
“Sit at my right hand,
until I make your enemies your footstool.”
…
The L-RD has sworn
and will not change His mind:
“You are a priest forever
after the order of Melchizedek” (Psalm 110:1,4).

Two powers in heaven?

This raises a question. Would there be two powers in heaven if the Angel of the L-RD is divine? In fact, there would not be two powers in heaven if He is completely one with the L-RD. And that is exactly what the biblical record concerning Him seems to tell us.

Yes, He can be discerned as a distinct person, but He is also the L-RD Himself. It is a profound mystery, but Jacob was not mistaken when he equated “the Angel who rescued him from all evil” with “the G-d of his fathers” (Genesis 48:16). Joshua was not in the wrong either when he “fell down on his face and worshiped Him” (Joshua 5:14).

If the Angel of the L-RD is completely one with the L-RD there are not two powers in heaven and we are worshiping no one else but the L-RD Himself.

Because of who the Angel of the L-RD is we don’t want to give His place and role as a unique heavenly mediator to anybody else.

Smitten for us

The Talmud seems to address this issue of two powers in Heaven in telling a peculiar story in which the Metatron comes to be smitten by sixty fiery rods (Chagiga 15a). Apparently, this is done to demonstrate that the Metatron is in fact not divine.

However, we don’t see how this traditional story properly aligns with what the Bible teaches about the Angel of the L-RD. We do believe however, that it is biblical that the Angel of the L-RD was smitten, albeit in a very different way. In the prophecies of Zechariah we read:

“Awake, O sword against My Shepherd, and against the Man, My Associate” (Zechariah 13:7).

The sword here is indicating G-d’s judgment upon the Angel of the L-RD, “G-d’s Associate.” He willingly took this upon Himself when He came in the person of the Messiah. Just as Isaiah also prophesied:

“He was wounded for our transgressions;
He was crushed for our iniquities
upon Him was the chastisement that brought us peace
and with His stripes we are healed” (Isaiah 53:5)

Yeshua of Nazareth

We believe the Angel of the L-RD to be Yeshua (Jesus) of Nazareth, whose life, death and resurrection is described in the New Testament. This historical record was written by Jewish men who observed His life, saw His miraculous power, listened to His teaching, and saw Him raised from the dead by G-d’s power.

When we have this Yeshua who is seated as priest at the right hand of G-d, we need no intercession of any angel, nor the merit of any saint or tsaddik.

There is only one G-d and only one mediator between G-d and man, the Man Yeshua the Messiah (1 Timothy 2:5).

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[1] לְכַפֵּר עַל כָּל חַטֹּאתֵינוּ see Mahzor Rosh Hashanah Ashkenaz, sounding of the Shofar.
[2] See Mahzor Rosh Hashanah Ashkenaz, sounding of the Shofar
[3] In the context Rabbi Akiva is rebuked by Rabbi Yosei for believing there would be two thrones in heaven, one for the Messiah and one for G-d. The discussion then moves on to a discussion of debates with people called heretics. It is probable this refers to early Jewish believers in Jesus. In this discussion Rav Idit equates the special Angel of Exodus 23 with the Metatron. (Sanhedrin 38b). Interesting enough, Metatron is also subject of discussion in Chagigah 15a, again in a similar context which discusses a Rabbi who became a “heretic”.

Steven Cauthen