2. And the Angel of the Lord appeared unto him. It was necessary that he should assume a visible form, that he might be seen by Moses, not as he was in his essence, but as the infirmity of the human mind could comprehend him. For thus we must believe that God, as often as he appeared of old to the holy patriarchs, descended in some way from his majesty, that he might reveal himself as far as was useful, and as far as their comprehension would admit. The same, too, is to be said of angels, who, although they are invisible spirits, yet when it seemed good to the Almighty, assumed some form in which they might be seen. But let us inquire who this Angel was? since soon afterwards he not only calls himself Jehovah, but claims the glory of the eternal and only God. Now, although this is an allowable manner of speaking, because the angels transfer to themselves the person and titles of God, when they are performing the commissions entrusted to them by him; and although it is plain from many passages, and (37) especially from the first chapter of Zechariah, that there is one head and chief of the angels who commands the others, the ancient teachers of the Church have rightly understood that the Eternal Son of God is so called in respect to his office as Mediator, which he figuratively bore from the beginning, although he really took it upon him only at his Incarnation. And Paul sufficiently expounds this mystery to us, when he plainly asserts that Christ was the leader of his people in the Desert. (1 Corinthians 10:4.) Therefore, although at that time, properly speaking, he was not yet the messenger of his Father, still his predestinated appointment to the office even then had this effect, that he manifested himself to the patriarchs, and was known in this character. Nor, indeed, had the saints ever any communication with God except through the promised Mediator. It is not then to be wondered at, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of “the Angel” on the ground of his future mission. There is a great variety of opinions as to the vision. It is too forced an allegory to make, as some do, the body of Christ of the bush, because his heavenly majesty consumed it not when he chose to inhabit it. It is also improperly wrested by those who refer it to the stubborn spirit of the nation, because the Israelites were like thorns, which yield not to the flames. But when the natural sense is set forth, it will not be necessary to refute those which are improbable. This vision is very similar to that former one which Abraham saw. (Genesis 15:17.) He saw a burning lamp in the midst of a smoking furnace; and the reason assigned is, that God will not permit his people to be extinguished in darkness. The same similitude answers to the bush retaining its entireness in the midst of the flame. The bush is likened to the humble and despised people; their tyrannical oppression is not unlike the fire which would have consumed them, had not God miraculously interposed. Thus, by the presence of God, the bush escaped safely from the fire; as it is said in Psalms 46:1, that though the waves of trouble beat against the Church and threaten her destruction, yet “shall she not be moved,” for “God is in the midst of her.” Thus was the cruelly afflicted people aptly represented, who, though surrounded by flames, and feeling their heat, yet remained unconsumed, because they were guarded by the present help of God.
(37) Calvin’s own commentary on Zechariah 1:8, will best explain this reference; there, also, he inclines to identify the chief of the Angels with the Son of God. “There were then, as it were, a troop of horsemen: but the Prophet says that one appeared as the chief leader, who was accompanied by others.” “There was one more eminent than the rest, and in this there is nothing unusual, for when God sends forth a company of angels, he gives the lead to some one. If we regard this angel to be Christ, the idea is consistent with the common usage of Scripture,” etc. — Com. on Zech. , pp. 31-33.