Chapter 10.8

Delegated Miraculous Communication

God Speaking through Angels & Animals

Table of Topics

A) Delegated Revelation through Angelic Messengers

B) Delegated Revelation through Human Messengers

C) Other Means of Delegated Revelation

C.1) Animals

C.2) Ephod, Urim & Thummim

C.3) Casting of lots

Extras & Endnotes

Primary Points

• Angels appeared to those who had a pivotal part in the establishment of a human/divine covenant such as Prophets, Apostles, or a Cornelius.
• Divine revelation through Angels is obviously an example of delegated miraculous communication in that they relay a message from God.
• As we enter the NT, we see a significant increase in Angel appearances reported.
• At times Angels appeared to people in visions, while at other times when the person seemed to be in a fully conscious state.
• The message of most angelic revelation was for public distribution, containing revelation applicable and pertinent to all of God’s people, although there are a few instances of private revelation as well.
• There is no explicit biblical reason to suggest that Angels cannot appear today to communicate a message from God.
• “satan himself masquerades as an Angel of light” just like the one that revealed the Koran to Muhammad.
• God’s most frequent means of providing personal revelation to His people has been through delegating such revelation through human messengers.
• It simply has not been God’s way to speak directly and individually to each one of His people, but rather, to speak through an intermediate means.
• Human messengers of divine revelation received messages for both individuals and the public.
• There are several odd means of revelation recorded in Scripture including a donkey, an eagle, an ephod, Urim and Thummim, and casting lots.
• Casting lots is not a biblically prescribed way to discern God’s will. It was usually used by those with other gifts of revelation, and we are never instructed to use it as a means of divine revelation.
• One wonders in light of the contemporary frenzy to restore first century gifts and means of revelation, why the casting of lots isn’t included in the mix.

A) Delegated Revelation through Angelic Messengers

Divine revelation through Angels is obviously an example of delegated miraculous communication in that they relay a message from God, and such means is extremely rare. Appearances of Angels were very rare in the OT. ^[1] One of those few instances is when the Angel Gabriel was used by God to reveal prophetic truths to Daniel (cf. 8:16; 9:21; 10:4ff). In addition, the Apostle Paul makes the interesting statement that, “The [OT] law was put into effect through Angels by a mediator” (Gal 3:19). This is not expressly described in the OT but is alluded to several times (cf. Deut 33:2; Psa 68:16-17; Acts 7:53; Heb 2:2). This point is, in fact, used by NT writers to prove that the New Covenant, which was implemented directly by God the Son, is superior to the Old Covenant that was implemented through mere Angels. ^[2]

As we enter the NT, we see a significant increase in Angel appearances reported. Specifically, Gabriel is in a flurry of activity, making pronouncements to Zechariah about the birth of John the Baptist (Luke 1:18-19), to Mary concerning the virgin conception of Christ (Luke 1:26-27), probably to the shepherds on the night of Christ’s birth (Luke 2:9-10), and to Joseph concerning the baby’s safety (Matt 1:20; 2:13, 19). It is also through Angels whom God first pronounces that Christ had risen from the dead (Matt 28:5-6).

As we enter the apostolic Church age, we see some revelation coming through Angels as well in directing Philip to the Ethiopian eunuch (cf. Acts 8:26), and instructing the Apostle Peter when he was miraculously broken out of jail (cf. Acts 12:7). Cornelius, apparently the first Gentile convert to Christianity, received a vision from an Angel as well (cf. Acts 10:3). In addition, the Apostle Paul says an Angel personally encouraged him during the life threatening storm in the Adriatic Sea (cf. Acts 27:23-24). The Apostle John records that it was through an Angel that he received the Revelation of Jesus Christ (cf. Rev 1:1; 22:16).

Finally, at the close of the current Church age, we notice that the arrival of Jesus Christ is announced “with the voice of the Archangel” (1 Thess 4:16), and the Revelation records subsequent instances when Angels will be making proclamations to the whole world (cf. Rev 14:6-11).

A review of the above instances reveals that at times Angels appeared to people in visions, while at other times when the person seemed to be in a fully conscious state. We also notice that it would seem when God has an especially important announcement to make (i.e. the conception, birth, resurrection, and return of Christ), that He chooses to send an Archangel to make it. Accordingly, the biblical record suggests that Angels appeared particularly to those who had a pivotal and unique part in the establishment of a human/divine covenant such as Prophets, Apostles, or a Cornelius. Therefore, the purpose of most Angelic revelation was for public distribution, containing revelation applicable and pertinent to all of God’s people, although there are a few instances of private revelation as well.

In addition, it is interesting to note that this means of miraculous revelation has essentially ceased when a superior mode is in operation. Accordingly, there is no record of angelic revelation to God’s people during the ministry of Christ. Likewise, since the recording and distribution of the NT Scriptures, Church history records a very small number of such appearances and many of those are questionable.

Nonetheless, there is no explicit biblical reason to suggest that Angels cannot appear today to communicate a message from God. However, even in the Bible such an occurrence was exceptionally rare. Accordingly, the Bible does not instruct us to expect to receive divine revelation through Angels. While we are told that “Angels [are] ministering spirits sent to serve those who will inherit salvation,” (Heb 1:14) it would seem they are serving us in other ways than providing divine revelation. For example, we are also instructed in Hebrews: “Do not forget to entertain strangers, for by so doing some people have entertained Angels without knowing it” (Heb 13:2). So while we might expect to meet an Angel someday, it is obvious that there is no expectation of receiving divine revelation here, as the person does not even know that they have seen an Angel.

Finally, as in virtually every means of divine communication, satan is in the habit of counterfeiting it. Therefore, the Apostle warns: “satan himself masquerades as an Angel of light” (2 Cor 11:14). ^[3] All in all, we would suggest that the claims to seeing and hearing Angels far exceed the actual occurrences. However, even among those encounters that may actually involve an angelic being, many of these may be demonic.

Islam holds that the Koran was revealed to Muhammad (c. 570-632) by the Angel Gabriel over a period of 23 years. ^[4] Christian apologist Norm Geisler relates concerning these visions:

During his call Muhammad said he was choked by the Angel-three times. Muhammad said of the Angel, “he choked me with the cloth until I believed that I should die. Then he released me and said: ‘Recite!.’ When he hesitated, he received “twice again the repeated harsh treatment”. . . .

Muhammad himself questioned the divine origin of the experience. At first he thought he was being deceived by [an] evil spirit. . . . On another occasion Muhammad set forth a revelation he thought was from God, but later changed it, claiming satan had slipped the verses into the text. ^[5]

Evidently, Muhammad’s reception of visions was often “accompanied by . . . convulsions” and trance states. Finally, Dr. Geisler notes that his “divine call” involved “contact with the dead,” a practice forbidden by Scripture, and long periods of depression and temptations to suicide. ^[6] When we consider Muhammad’s violent nature, and the fact that his religion has primarily spread through military conquest, we can be certain that this is a demonic religion, visions and all.

Accordingly, while God may send you a message through an Angel, you had better authenticate it as divine like Gideon.

B) Delegated Revelation through Human Messengers

God’s most frequent means of providing personal revelation to His people has been through delegating such revelation through human messengers. It simply has not been God’s way to speak directly and individually to each one of His people, but rather, to speak through an intermediate means. Accordingly, Nehemiah remarks concerning the OT people, “By Your Spirit You admonished them through Your Prophets” (Neh 9:30). ^[7]

While God has spoken through various miraculous means (cf. Heb 2:4), His primary method was the Prophet (e.g. Moses, Isaiah) and the Apostle (e.g. John, Paul), with Jesus Christ being both (cf. Deut 18:18; Heb 3:1). We would include in this category divinely empowered wise men, such as Solomon, who while possessing divine revelation, was not thought of as a Prophet. ^[8] We refer to these supernatural revelatory abilities as Scripture gifts throughout Knowing Our God.

The first biblical occurrence of delegated revelation would seem to be when, “Moses told Aaron everything the LORD had sent him to say” (Exod 4:28). Immediately after we find the second instance of the message or word of God being spoken through a person: “Moses and Aaron brought together all the Elders of the Israelites, and Aaron told them everything the LORD had said to Moses” (Exod 4:29-30). Moses was the first in a long line of Prophets named in Scripture, extending even to the NT Prophet Agabus (cf. Acts 11:28; 21:10).

Because prophetic revelation was extraordinary, absolutely authoritative (e.g. “Thus says the Lord . . .”), and commonly counterfeited by satan, God prescribed several ways of authenticating them. These included the ability to predict the future perfectly (cf. Deut 18:18-22; Acts 11:27-28; 21:10-11), loyalty to the real God (cf. Deut 13:1-4), and the supernatural virtuous fruits of the Holy Spirit (cf. Matt 7:15-23). The seriousness of falsely claiming to possess the gift of prophecy (cf. Eph 4:11; 1 Cor 12:29) is illustrated in the fact that lying prophets were to be put to death in the OT (cf. Deut 13:5; 18:20). ^[9]

When we arrive in salvation history to the giving of the New Covenant revelation, another kind of human messenger is introduced, the Apostle [apostolos: “messenger”] of Jesus Christ. So named because of being personally commissioned by Christ to be His representative (Mark 3:14; Matt 10:5-8; Acts 1:8), and to be especially gifted by the Holy Spirit to speak for Christ in His absence (cf. John 14:25-6; 15:26; 16:12-15). The Twelve and Paul are the most obvious examples.

NT Apostles do not replace NT Prophets as messengers of divine revelation as is often claimed today. On the contrary, NT Apostles and Prophets are co-founders of the Church (cf. Eph 2:20), both being sources of equally divinely authoritative revelation (cf. Eph 3:5; 4:11; 1 Thess 5:20), with NT Prophets being able to verify the authority of a NT Apostle (cf. 1 Cor 14:37). Again, because apostolic revelation is extraordinary, absolutely authoritative, and an object of satanic counterfeiting, God authenticated the divine authority of Apostles by giving them supernatural abilities and character (cf. Matt 10:5-8; 2 Cor 12:12; Heb 2:3-4; cf. John 8:46; 1 Cor 9:3; 2 Cor 1:12; 6:3-6; 11:21-28). ^[10]

Human messengers of divine revelation received messages for both individuals and the public. The Prophet Nathan, for example, received revelation that was only applicable to King David, and therefore we read, “The LORD sent Nathan to David” (2 Sam 12:1) to rebuke him for his sin with Bathsheba. However, most prophetic and virtually all apostolic revelation was intended to exercise God’s authority for the entire world.

While the divine revelation that God provided through His Prophets and Apostles was initially private, normally such messengers recorded their revelations resulting in divinely authoritative Scripture for the public (cf. Ex. 24:4, 7-8; Deut 31:9, 19, 24-26; Num 33:2 1 Sam 10:25; Isa 30:8; Jer 30:2; 36:27-28; Ezek 43:11; 1 Cor 14:37). The reasons for recording the revelations are obvious and include protecting the integrity of the revelation from the eventual corruptions that occur in merely oral transmission, and making the revelations available to many more people than just those who personally heard the Prophet or Apostle.

This recording of the revelations of Prophets and Apostles also foreshadowed God’s intention to discontinue these ministries as a means of divine communication. This was because the written revelation was superior to the merely oral revelation of Prophets and Apostles, and it was the completion of their work. ^[11] This process is illustrated throughout history. ^[12] Therefore, both the charismatic claim to gifts of prophecy and Apostles, and the Roman Catholic claim that the Pope’s extrabiblical “revelations” carry divine authority ^[13] are misplaced and have actually hurt, not helped, the Church of Christ.

Not surprisingly, satan has commonly counterfeited this means of divine revelation as well, sending into the world, and even infiltrating the house of God with many false prophets and apostles. Thus the numerous biblical warnings regarding such people. ^[14]

As noted above, most fake prophets can be exposed by their inability to supernaturally predict the future, and most false apostles, or others who claim to speak for God, cannot perform apostolic-like miracles. Even so, in some cases satan will supernaturally empower such people and other means of detection must be employed (cf. Deut 13:1-3; Matt 7:22-23; 24:24). ^[15]

C) Other Means of Delegated Revelation

C.1) Animals

Other, more indirect miraculous means of communication from God has come through rather curious means. One of the more memorable is God speaking to Balaam when, “the LORD opened the donkey’s mouth” (Num 22:28). Another instance of God using an animal as a messenger of miraculous communication is “an eagle” (Rev 8:13; not something like an eagle), who will fly over the Earth pronouncing judgment during the Day of the Lord’s wrath.

Other means of indirect miraculous communication include the “writing on the wall” of a message for the pagan King Belshazzar of which Daniel says, “Suddenly the fingers of a human hand appeared and wrote on the plaster of the wall” (Dan 5:5). While this may have been the “fingers” of God (cf. Exod 31:18), it was probably a more indirect, although certainly miraculous means of communication.

C.2) Ephod & Urim & Thummim

Another curious means of divine communication was the rather odd piece of clothing called the Ephod, different forms of which were prescribed for the Hebrew priests to wear (cf. Exod 28). For the most part it is merely portrayed as a priestly type of clothing until we read that God evidently used it to answer David’s questions on two occasions (cf. 1 Sam 23:9; 30:7). ^[16] This divine communication may have come by means of the Urim and Thummim which the high priest wore in his garments (cf. Exod 28:30). We first read of it when God directs: “Also put the Urim and the Thummim in the breastpiece . . . Thus Aaron will always bear the means of making decisions for the Israelites over his heart before the LORD” (Exod 28:30).

Accordingly, OT scholars C. F. Keil and F. Delitzsch write regarding the location of the Urim and Thummim:

Among the various and contradictory opinions respecting the form and substance of these mysterious appendages, the most probable seems to be that of Josephus, Philo, Bp. Patrick, Parkhurst, and the Jewish writers generally; who state, that they were no other than the twelve precious stones of the high priest’s breastplate. ^[17]

As to how the Urim and Thummim worked as a means of miraculous communication from God, OT scholar Cornelius Van Dam writes:

Nowhere does the OT state how the Urim and Thummim were used . . . however, the following theory can be proposed. If the Masoretic vocalization of urim [“light”] and tummim [“perfection”] is accepted as evidence descriptive of this oracular means, the use of urim by itself (1 Sam 28:6) could indicate that light was a vital characteristic of this oracular means, and the terms could be understood as hendiadys with the translation “perfect light.” Possibly a special or miraculous light was somehow involved in the functioning of the Urim and Thummim in order to verify that the message given was from God (see, e.g., Josephus Ant. iii.8.9). In this way “the judgment of the Urim [light]” (Num 27:21) could conceivably have been given. ^[18]

C.3) Casting of lots

Another rather indirect method of discerning God’s will recorded in Scripture is the casting of lots. This was particularly common in the days of Joshua and we read: “These are the territories that Eleazar the Priest, Joshua son of Nun and the heads of the tribal clans of Israel assigned by [casting a] lot at Shiloh in the presence of the LORD at the entrance to the Tent of Meeting” (Josh 19:51; cf. 7:14-18; 18:6, 8, 10).

Regarding the ancient practice of “casting lots,” Bible scholar David Aune tells us that:

A variety of small objects of stone, wood, clay, or other material were used. . . . Several verbs are used . . . all of which can mean “throw” or “cast” lots (e.g., Josh. 18:6, 8; Prov. 1:14; Isa. 34:17; Joel 3:3; Ob. 11; Nah. 3:10). The lots appear to have been kept in a container in which they were shaken until one was thrown or sprang out (e.g., Nu. 33:54; Josh. 15:1; Lev. 16:9f.; Jonah 1:7). . . .

The central presupposition behind the use of lots in the OT and NT is clearly expressed in Prov. 16:33, “The lot is cast into the lap, but the decision is wholly from the Lord.” The use of lots in making decisions, therefore, was regarded as a means of allowing God to make the choice (cf. Josh. 18:6, 8, 10).

Lots, though a form of divination, were never a forbidden practice in ancient Israel as were the other major forms of divination (cf. Dt. 18:9-14). . . . Similar to the positive or negative response expected of the Urim and Thummim, other forms of the lot were primarily used to secure a yes or no answer to a particular proposal. ^[19]

As to the question of whether or not these means of divine revelation are available today, several considerations are in order. First of all, a study of them in the Bible will reveal that their use by God’s people was primarily confined to appointed representatives of God such as Joshua (cf. Josh 18:6-8); a Priest, or an Apostle (cf. Acts 1:26). In other words, it is questionable as to whether the average Jew had much confidence that God would “speak” through such means.

Likewise, few, if any right minded Christians would claim that God is using ephods, the Urim and Thummim, or the casting of lots to communicate His will today, making God’s habit of discontinuity in methods of personal revelation evident here. Accordingly, Dr. Van Dam writes concerning the Urim and Thummim: “The basic reason for their demise seems to have been that God was weaning His people away from a physical means of revelation to a greater dependence on His word as written or as spoken by the Prophets.” ^[20]

Likewise, concerning the casting of lots, although we read that the early Apostles used them to choose an Apostle, there are no subsequent instructions to do so, nor did the early Church encourage the habit. Accordingly, Gary Freisen and J. Maxon note regarding casting lots:

The only New Testament example occurs in Acts 1, when the disciples cast lots in the selection of Judas’ replacement -Matthias (Acts 1:24-26). Commentators correctly note that that episode took place prior to the inception of the Church Age, so it cannot be considered normative for the present economy. There is considerable doubt as to whether the action taken on that occasion was recognized by God or the Church as being valid. The King had declared that in the Kingdom, the Apostles would judge from “twelve thrones” (Matthew 19:28). While Matthias is never mentioned again as carrying out the apostolic office, Paul’s claim to Apostleship is well established. ^[21]

Nonetheless, one wonders in light of the contemporary frenzy to restore first century gifts and means of revelation, why the casting of lots isn’t included in the mix. Unfortunately, the practice was used habitually and superstitiously by John Wesley with regrettable results. ^[22]

Demonic counterfeits of these rather obscure miraculous means of communication abound in ancient and modern occultic practices of divination. ^[23] Also, we note that like God, satan has spoken through animals, as he used a snake to speak to Eve (cf. Gen 3:1-4, 14-15). ^[24]

Extras & Endnotes

Gauging Your Grasp

1. In what kinds of situations or to what kinds of people did Angels appear in the Bible?
2. In what ways did Angels appear to people?
3. We claim there is no explicit biblical reason to suggest that Angels cannot appear today to communicate a message from God. Do you agree or disagree and why?
4. What are some examples that “satan himself masquerades as an Angel of light” ?
5. What is God’s most frequent means of providing personal revelation to His people?
6. Name some of the odd means of revelation recorded in Scripture. Are they to be means of revelation today? Why or why not?

Publications & Particulars

1. The rarity of angelic revelation in the OT is even greater if we properly distinguish “The Angel of the Lord,” as Jesus Christ, as further discussed below. ↑

2. For further discussion on the claim in Hebrews that the OT was implemented by Angels see F. F. Bruce, The Epistle to the Hebrews (NICNT) (Eerdmans, 1990), 67, and Richard N. Longenecker, Galatians (WBC) (Nelson, 1990), 140. ↑

3. Colin Kruse comments:

   Paul may be thinking here of Genesis 3 and the deceitfulness of the serpent who ‘enlightened’ Eve. Alternatively there are stories in Jewish pseudepigraphical works in which the devil or satan appears as an angel to deceive Eve (Life of Adam and Eve 9:1 – 11:3; Apocalypse of Moses 17:1) and the Apostle could be using these as an illustration. (2 Corinthians (TNTC) [Eerdmans, 1987], 190).

   It also seems possible, considering the extraordinary experiences of the Apostle, that Paul saw satan himself in the form of such an angel. ↑

4. For further discussion on the revelation of the Koran see Living Religions: An Encyclopaedia of the World’s Faiths, ed. Mary Pat Fisher, (Tauris Publishers, 1997), 338. ↑

5. Norman Geisler, Baker Encyclopedia of Christian Apologetics (Baker, 1999), 505-6. ↑

6. Ibid. ↑

7. For further discussion of the indirect nature of the vast majority of divine revelation, contrary to super-supernaturalism and mega mysticism see section 7.3.D. ↑

8. We would suggest that the Judges of Israel should be included in the category of Prophets as well. They spoke for God, particularly revealing His will in personal disputes. The ministry of the Judge Deborah is particularly revealing concerning this office:

   Now Deborah, a Prophetess . . . was judging (shapat) Israel at that time. . . . and the sons of Israel came up to her for judgment. Now she sent and summoned Barak . . . and said to him, “Behold, the LORD, the God of Israel, has commanded, ‘Go and march to Mount Tabor” (Judg 4:4-6).

   Not only did Deborah have the God given authority to pronounce judgments for Israel, she is described as a “Prophetess” who revealed something directly from God. It would seem that speaking directly for God was something the Israelite Judges did, even if it was merely to pronounce judicial decisions in the name of God. ↑

9. For an introduction to the biblical authority and attributes of Prophets see section 9.1.B. ↑

10. For further discussion regarding the biblical authority and attributes of Apostles see chapter 8.4. ↑

11. For further discussion regarding the cessation of Scripture gifts with the completion of Scripture see chapter 8.6. ↑

12. For historical evidence for the cessation of the Scripture gifts see chapters 8.5; 9.13; 11.7; 12.13. ↑

13. For further discussion of Papal authority in Romanism see chapter 13.7. ↑

14. For a list of verses regarding warnings of false apostles, prophets, etc. see section 7.B.5.e. ↑

15. For further discussion on discerning false prophets and apostles, particularly those operating in the Church today see chapter 11.13. ↑

16. Regarding the revelatory use of the ephod in David’s life see section 14. ↑

17. C. F. Keil and F. Delitzsch, Commentary on the Old Testament Electronic Edition STEP Files CD-ROM (Findex.com, 2000) ↑

18. Cornelius Van Dam, “Urim and Thummim” in the International Standard Bible Encyclopedia (ISBE), Geoffrey W. Bromiley ed., 4 vols., [Eerdmans, 1988], IV:958. Van Dam also explains that the popular suggestion that biblical references to casting lots is synonymous with the use of Urim and Thummim cannot be proved and is unlikely (Ibid.). However, like casting lots, God ceased using this method when the superior means of written Scripture became available. ↑

19. David Aune, “Lots” in the ISBE, 3:173. ↑

20. Van Dam, IV:957. Likewise, the OT scholar Bruce Waltke writes:

    The Old Testament seems to indicate that the Urim and Thummim faded from use during the early days of Israel’s monarchy, and they are only referred to once after the Babylonian exile. This may be so because after the institution of the monarchy, God inaugurated the office of the Prophet. The Prophets now participated in God’s heavenly court and communicated God’s messages to the courts in Jerusalem and Samaria. Apparently Prophets who revealed God’s Word to the king replaced the Urim and Thummim, through which He revealed His mind to the priest.

    Nevertheless, we still find Ezra using this device to determine the ancestry of the priests who returned from the exile in Ezra chapter 2. After this the Bible never mentions the Urim and Thummim again. God did not preserve them for His people. They were one more allowance from God to assist His people at a certain point in history. (Finding the Will of God: A Pagan Notion? [Eerdmans, 1995], 46) ↑

21. Gary Friesen and J. Maxon, Decision Making and the Will of God (Multnomah, 1980), 226-7. ↑

22. See Arnold Dallimore, George Whitefield, 2 Vols. (The Banner of Truth Trust, 1970), I:150, 309; 2:553. ↑

23. For further discussion of divination see section 14.9.G. ↑

24. Thus Keil & Delitzsch remark:

    The serpent is here described not only as a beast, but also as a creature of God; it must therefore have been good, like everything else that He had made. Subtlety was a natural characteristic of the serpent (Matt 10:16), which led the evil one to select it as his instrument. ↑