The Angel of his Presence

Q: What does the Bible say about the angel of His presence?

The angel of His presence represents God's divine intervention, saving and redeeming His people, as seen in Isaiah 63:9. The angel of His presence signifies God's immediate and personal involvement in the lives of His chosen people. In Isaiah 63:9, it is stated, 'In all their affliction he was afflicted, and the angel of His presence saved them.' Here, the presence of God is portrayed not just as a distant observer but as an active savior who engages with His people during their trials. This theme of divine presence is consistent throughout Scripture, particularly in the wilderness experiences of the Israelites, demonstrating God's faithfulness and mercy in their deliverance.

Q: How do we know God's sovereignty is true?

Scripture affirms God's sovereignty through His unchanging decree and election, as seen in Romans 9:11. God's sovereignty is a foundational truth of Scripture, demonstrated through His control over history and the lives of individuals. In Romans 9:11, it states, 'For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand.' This verse underscores that God's choice of Jacob over Esau was not based on foreseen merit but solely on His sovereign will. The doctrine of election reflects God's ultimate authority in deciding who will be saved, showcasing His mercy and grace towards His chosen people.

Q: Why is the covenant of grace important for Christians?

The covenant of grace underpins God's promises of salvation and His faithfulness to His people throughout history. The covenant of grace is pivotal in understanding the relationship between God and His people. It signifies God's commitment to redeeming a people for Himself through Christ. As mentioned in the sermon, 'The Lord did not set his love upon you, nor choose you because you were more in number than any people, for you were the fewest of all people; but because the Lord loved you' (Deuteronomy 7:7-8). This covenant embodies God's lovingkindness and mercy towards the heirs of salvation, assuring them of His steadfast love. It is through this covenant that believers are brought into fellowship with God and granted eternal life through the work of Christ, who fulfills the covenant's promises.

Q: How does Christ sympathize with human suffering?

Christ sympathizes with our suffering by sharing in our afflictions and providing comfort through His presence. In all our afflictions, Christ is not a distant deity but one who is deeply moved by our suffering. In Isaiah 63:9, we learn that 'in all their affliction, he was afflicted.' This illustrates Christ's empathetic involvement in the struggles of His people. He understands human suffering firsthand, as demonstrated in His earthly life, where He experienced trials, temptations, and ultimately death. The New Testament affirms this understanding in Hebrews 4:15, which states that we have a High Priest who can sympathize with our weaknesses. Thus, believers can find comfort and strength in knowing that Christ is with them in their afflictions.

So let us turn to God's Word in this portion that we've read in Isaiah chapter 63 and I want to direct you for a while this evening to the words that we have in verse 9 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 bared them and carried them all the days of old. Isaiah 63 and verse 9.

Last Lord's Day evening we were considering those words at the end of Exodus 13. concerning the Lord God who went before the children of Israel in the cloudy fiery pillar and in the course of considering that pillar remember how as the Lord was in the bush that Moses saw the bush that burned and yet was not consumed back in Exodus 3 as the Lord was there in the bush so the Lord was also in the cloudy fiery pillar that pillar was associated with the angel of the Lord who was going before the children of Israel And we have mentioned, of course, of that same angel here in the words of our text. And it's these words in particular that I want to send to your attention upon this evening. The angel of His presence. The angel of His presence.

The one who goes before the children of Israel in all their wilderness wandering not only as they go into the wilderness of the Red Sea or the wilderness of the mountains of Horeb but subsequently in the Lord's dealing of course they are to wander some 40 years in the wilderness but all the time the Lord is there.

But before we come to the words of our text I want to say something with regards to the context the chapter opens with these words who is this that cometh from Edom with thy garments from Bozrah? who is this Edom that is being spoken of in these words? well Edom is another name that's given to Esau in Holy Scripture back in Genesis 36 We're told there in the opening words, now these are the generations of Esau who is Edom. Esau who is Edom.

And so these Edomites are those who are descended from that man and Bosra was the capital city amongst the Edomites just as Jerusalem of course became the capital city amongst the children of Israel. And remember how these Edomites so rejoiced in the day when the Babylonians laid siege to Jerusalem.

And the armies of Nebuchadnezzar took the city and they razed the temple to the ground. And we read of these Edomites there in the 137th Psalm, verse 7. Remember, O Lord, either in the day of Jerusalem who said raise it, raise it to the foundation thereof. And they rejoiced in the destruction of Jerusalem and the children of Israel being removed, taken away into captivity.

And the Lord God visits judgment upon them for that. And this is what's really being spoken of in the opening part of this chapter. And how fearful is that judgment that God was pleased to visit upon these Edomites. What does the Lord, what He said to the Lord here in In the third verse he speaks himself, I have trodden the winepress alone, and of the people there was none with me, for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment, for the day of vengeance is in mine heart, and the year of my redeemed is come. Again at verse 6, I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. The Lord God will deal with these people who rejoice in those terrible judgments that had passed upon His ancient covenant people, the children of Israel.

And the thing is that the imagery that we have here in the opening verses of this chapter is so similar to what we have in Revelation 14. At the end of that chapter where we read of the harvest of the worlds and the great day of judgments. There in Revelation 14 from verse 14 through to the end of the chapter we have An awful picture of God's coming at the end of time, the day of grace closes, the day of judgment dawns. And it's spoken of, as I said, from verse 14 of that chapter.

The closing two verses, it says, the angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs."

The same language, the same phraseology being used there as we have here in Isaiah 63. And this is speaking of the Lord's dealings. the Lord's dealings with the people the descendants of Esau, the Edomites and what a contrast because immediately after those opening six verses we have verse 7 I will mention the loving-kindnesses of the Lord and the praises of the Lord according to all that the Lord hath betowed on us Isaiah of course an Israelite and the great goodness toward the house of Israel which hath bestowed on them according to his mercies and according to the multitude of his lovingkindnesses. Well there's a contrast between peoples here between the Edomites and the Israelites and I want us for a while to think of why it was that God's dealings with these two nations and remember from whom they are descended the Edomites, the descendants of Esau, and the Israelites, of course, the descendants of Jacob. And why is it that God is dealing with these people so differently? And I want to mention really a fourfold reason as we see it here. And we begin with this. It is all because of the sovereignty of God. And it's all at its roots in eternal election.

These two men Esau and Jacob. They were the fruit of the womb of Rebekah. And they shared that womb. They were twin boys, weren't they? We are told there in Genesis 25, verse 21 following, of how Rebekah was barren and Isaac prays for Rebekah and she conceives in her womb. And there are twins there. and Esau comes out of the womb first but his brother Jacob catches the heel of his brother as he comes out and that's why he's called Jacob he's a supplanter he will supplant the firstborn and why is this so? well we have the explanation there at the end of the Old Testament the opening verses of the book of Malachi where God makes it plain Jacob have I loved but Esau have I hated it is Jacob who must have the birthright it is Jacob whom the Lord God has chosen and that choice an eternal choice. There was nothing in Jacob that was the cause of the Lord God making choice of that twin over against the other twin.

In some ways when we read the history there we might be more attracted to his soul and the way he's dealt with by his mother and by his brother But how mysterious are the ways of God? The choice was an eternal choice. Because when we come to the New Testament, of course, in Romans chapter 9, the Apostle Paul takes up the language that we have there at the beginning of the book of Malachi. And what do we read, Romans 9, 11?

The children being not yet born, neither having done any good or evil that the purpose of God according to election might stand. It was said unto her, unto Rebekah, the elder shall serve the younger. Oh, it was God's sovereignty. The purpose of God according to election must stand. Why is there this difference between these two peoples, these Edomites and these Israelites?

It has nothing at all to do with any merit in man. It's all according to God and it's all according to the sovereignty of God. It's all according to the mercies of God. Look at the language that we have in the seventh verse. Isaiah says, I will mention the lovingkindnesses of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness toward the house of Israel. which hath bestowed on them according to his mercies and according to the multitude of his loving-kindnesses." What does it say here? It's nothing to do with these two twins. It's all to do with God and His sovereignty. It's according to His mercies.

It's according to the multitude of His loving-kindness. and so he goes on in verse 8 he said surely they are my people children that will not lie so he was their saviour they are my people but observe that word surely we might say in a sense it has the force of only they only are my people think of the language of Amos 3.2 you only have I know of all the families of the earth.

We know the history of the Old Testament. God had a people, the children of Israel, and He had chosen them out of all the nations of the earth. And we know that even in that people there are not all Israel that are of Israel. There was always in the midst of ethnic Israel a remnant, the beginning of this prophecy of Isaiah, except the Lord had left unto us a very small remnant, He says. except the Lord had left unto us a very small remnant we had been like unto Sodom and like unto Gomorrah, those wicked cities of the plain. Oh, the Lord God has a people. Again, the language of the Psalmist, the end of Psalm 147, he showeth his word unto Jacob. truth and his judgments unto Israel, he hath not dealt so with any nation. And as for his judgments, they have not known them."

How God delighted in this particular people, the descendants of Jacob. And we're told the reason, aren't we, why it was so back in the 7th of Deuteronomy. and there at the seventh verse we read these words the Lord did not set his love upon you nor choose you because you were more in number than any people for you were the fewest of all people but because the Lord loved you Jacob have I loved, Esau have I hated because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, that the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, and from the hand of Pharaoh king of Egypt." Oh, it's the sovereign love of God. It's the oath which he had sworn unto their fathers, to Abraham, to Isaac, and to Jacob. Jacob the supplanter, he must have the birthright. This is the purpose of God, the mystery of the Lord in His sovereignty, how He works these things out.

Why is there this difference then between these two peoples? We read of the one there in the opening six verses and we read of the other in verse 7 following. The Edomites and then the children of Israel. And as I said, it's not simply the sovereign love of God It's the covenant that God made with Abraham, and with Isaac, and with Jacob. And this is what we must observe in the second place, and the reason for the difference is the covenant. It's the covenant of grace.

And don't we see this so remarkably in the language that's being employed here? We have this lovely word, don't we? Twice in verse 7, the beginning and the end of the verse, I will mention the loving kindnesses of the Lord. and then at the end according to the multitude of his loving-kindnesses now the very word loving-kindness is a tremendous word really and here we twice have it in the plural not just loving-kindness but loving-kindnesses it's one of those great hebrew words in the old testament scriptures hesed is the word and really it's so pregnant, so full of meaning, we cannot find something adequate in our own language whereby we can translate it. We have it here as loving-kindnesses, but we might also see the idea of steadfast love, or sure mercies, or sovereign grace, or covenant faithfulness.

All of these things are bound up in these words. the sure mercies or remember the language of Isaiah 55 I will make an everlasting covenant with you says God even the sure mercies of David the everlasting covenant is associated with sure mercies And we see, you know, in that seventh chapter of Deuteronomy, we just referred to words there in Deuteronomy 7 and verses 7 and 8, but if you go back to that chapter and the words that follow, and we see the connection between God's mercy and God's covenant so clearly. Look at the words in verse 7. or rather I should say we looked at verses 7 and 8 and we need to turn to verses 9 and 12. Verse 9.

Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations, which keepeth covenant and mercy. And we have it again at the end of verse 12. the Lord thy God shall keep unto thee the covenant and the mercy the covenant and the mercy which he sware unto thy fathers all this is God's covenant this is the covenant that he made with Jacob there in Genesis 28 as Jacob now is fleeing from his own home he's stolen the birthrights Esau is enraged and Rebekah is concerned for her beloved son and so she sends him off to her brother, to Laban.

And he comes to a place called Laz, doesn't he? And the Lord appears unto him there as he takes the stone and uses it for his pillow and he's lying there and he sees a pillar set up, a ladder set up. from heaven to earth with the angels of God ascending and descending upon it and there the Lord enters into covenant with him and he calls the place Bethel the house of God it's the gate of heaven God enters into covenant with him you see and the covenant is the source the source of every blessing really David knew that when he came to his end in those last words of David that we have in 1st Samuel 23. What does he say?

He has made with me an everlasting covenant, ordered in all things and sure. This is all my salvation and all my desire. For that covenant of the Lord, it's with them that fear Him. He shows them His covenant. The secret of the Lord. The secret of the Lord, it's with them that that feed Him, the Covenant, the great source of all the blessings that God ever bestows upon His children.

Oh, with those who delight to hear of that Covenant, the Covenant of Christ, it's the outworking, isn't it, of the Great Covenant, the Covenant of Redemption, that Covenant that was entered into by the persons of the Godhead, Father, Son and Holy Ghost, a covenant wherein the son becomes a willing servant of God so in the fullness of the time God sends forth his son and what is the business of the son not to do his own will but the will of him who was sent him to finish his work? Oh it's a covenant in salvation and what do we see in it? We see all these loving-kindnesses all the sovereign grace of our God all the sure mercies of David we sometimes sing in that ninth hymn he saved me from my lost estate his loving kindness oh how great you know that hymn of course so celebrates the idea of the loving kindness of the Lord I say again it's one of those great words those wonderful Hebrew words We rejoice, of course, in the English translation.

There are other words, aren't there? Sometimes think of those neverthelesses. You know, we have some time in the game. Or sometimes it's simply buts. But God. Didn't we observe that last Lord's Day in the morning? When we were looking at verses 17 and 18 and the way in which the Lord led the people and I took really for the text those words at the beginning of verse 18 in that 13th chapter but God but God led the people about round and round through the way of the wilderness now the Lord does that with us sometimes he leads us around and around but in all of this he is proving to us his covenant faithfulness Here is the reason why there's a difference, you see, between peoples.

There's the eternal election of God. There's the covenant of grace that's ordered in all things and sure. But then thirdly, there's the Saviour. There's the Saviour. And we're reminded of that, aren't we, at the end of verse 8. He was their Saviour. He was their Saviour, in verse 9. In all their affliction He was afflicted, and the angel of His presence saved them. Oh, mark that! The angel of His presence saved them. And it goes on, doesn't it, as to what that salvation was in His love and in His pity.

He redeemed them and bared them. and carried them all the days of old in all those wilderness wanderings the Lord was not only proving his people as he says in Deuteronomy 8 he was proving himself to them well this is the God this is the Savior God and the angel of his presence it's the very thing we were considering only last Lord's Day evening remember we read then those words in Exodus 23, because there, in a sense, we have a much fuller account of the Cloudy Fiery Pillar, the one who is going before them. That one who goes before them is none other, of course, than the Lord Jesus Christ. It's the Lord Jesus Christ. It's God Himself.

Remember what we read there in Exodus 23, verse 20, Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have promised. Beware of him, and obey his voice. Provoke him not, for he will not pardon your transgressions, for my name is in him." In those words, he will not pardon your transgressions. He is that God who can forgive sins.

We referred last time to that miracle at the beginning of Mark chapter 2. Remember what we have there in that second chapter where we read of those four friends who bring the man who's paralyzed. to where Christ is, and there's a tremendous press of people, a great crowd, and they can't get near, but they manage to find a way. They climb onto the top of that flat roof, and they make a way, and they present their friend.

And the Lord sees the faith of these men, and He says to the paralyzed man, the man sick of the pulse, Son, thy sins are forgiven. All are words from the Lord Jesus Christ. for Christ to say that to you and to me, son, daughter, thy sins are forgiven them but there were certain scribes present and how offended they were and they muttered and they murmured and they said he was a blasphemer who can forgive sins but God they said, who is this man who can forgive sins but God only And what does the Lord do? He turns to that man lying on his stretcher and he says, take up thy bed and walk. And he obeys him and walks. And the Lord demonstrates in the miracle, of course, that he is God. And he has the power to forgive sins.

And this is the angel that goes before them. It's not a created angel. It's the angel of the Lord. It's the Lord Jesus as he appears so many times there as the angel of the Lord throughout the Old Testament. anticipating that fullness of the time when God sends forth his son made of a woman made under the law or the angel of the Lord. And what does the Lord say concerning him? My name is in him. He is God. He has the name of God. That great Aaronic blessing spoken of in the end of Numbers chapter 6. You know, that threefold reference to the Lord, the Lord, the Lord.

And it's how the Aaronic priests are to put the Lord God's name upon the children of Israel. That's the purpose of it. That's the purpose of the blessing. The Lord spoke unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee. The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel, and I will bless them.

What does he say here? Here we have the Lord, the Lord, the Lord. It's so similar really to what the Lord says to his apostles when he gives them their Great Commission at the end of Matthew's Gospel. They are to go into all the world, they are to preach the Gospel and they are to baptize those who are saved in the name of the Father and of the Son and of the Holy Ghost. The name, singular. And yet the name Father, Son and Holy Ghost and here again we have the name singular but we have the Lord, the Lord, the Lord. And God says concerning this presence of his angel, my name is in him. He is God. Oh, the Lord Jesus Himself in the course of His ministry, what does He say there in John 14?

I am in the Father and the Father in me. He is one with the Father. He is the eternal Son of the eternal Father. And if there is no eternal Son, surely there can never be an eternal Father. And it is the Holy Spirit who proceeds us from the Father and from the Son.

The great doctrine of God, the doctrine of the Trinity. My name is in Him. And now the Lord prays there in John 17 and verse 9. And now, O Father, glorify Thou with Thine own self, with the glory which I had with Thee before the world was, before there was any creation, in eternity.

He's the Eternal Son of God. and He is that One who is being spoken of here in our text, He is the Saviour, the Angel of His Presence. All this is the very presence of God. When God comes to His people, how does He reveal Himself? No man has seen God at any time. The only begotten Son, which is in the bosom of the Father, He has declared Him.

He is the Word of God. and the word was made flesh and dwelt among us and we beheld his glory the glory is of the only begotten of the father full of grace and truth says John oh what a revelation we have there but let us in the last place consider the salvation or the saviour and the wonder of that person who is the saviour but what of the salvation? well in the opening words of this text we read, in all their affliction, he was afflicted.

Sinners, we're sinners, we deserve to be afflicted. We're transgressors of God's holy law. We've fallen short of the glory of God. We deserve the punishment of our sins. The wages of sin, that's death. and that's what we deserve. But you see, there's that sense in which Christ was afflicted for his people.

There are two things that I want to mention as we come to a conclusion. To say something with regards to substitution and then something with regards to sympathy, the sympathy of the Lord Jesus towards his suffering people. But first of all this idea of substitution in all their Affliction. He was afflicted. Does it not remind us of the language that we have in that 53rd chapter of this book? Substitution. And still, it involves affliction. Verse 4.

We did esteem him stricken, smitten of God, and afflicted. but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed all we like sheep have gone astray we have turned everyone to his own way and the Lord has laid on him the iniquity of us all he was oppressed and he was afflicted yet he opened not his mouth he brought us a lamb to the slaughter, and as she before her shearers is done, so he openeth not his mouth."

He willingly bears the punishment that was due to his people, those that were given to him in that eternal covenant. He's their substitute. And of course substitutionary atonement is really the very heart of the Gospel. It's Jesus in the sinner's place. Christ also has once suffered for sins. The just for the unjust. He's the just one. We're the unjust ones. Christ has suffered the just for the unjust. Why? To bring us to God. Where were we by nature? We were in that state of alienation. Enemies of God by wicked works. We were conceived in sin. We were shapen in iniquity. Our very nature is a fallen nature, a sinful nature.

But do you see what Christ has done by his substitutory death? We are made nigh by the blood of his cross. Or without the shedding of blood, no remission of sins. Presently the church will be remembering that bloody death. That awful seeing of Christ in the sinner's place. He has made him to be sin for us, who knew no sin.

Think of that. the sinless man the man who has throughout all his earthly life known the reality of real communion with God his walk with God all his days he lived a perfect life of faith and yet God has made him to be sin for us who knew no sin that we might be made the righteousness of God in him Oh, how he has suffered there in the place of his people. The substitute and the great doctrine of atonement. Jesus in the sinner's place, but surely here also we have the idea of Christ sympathizing with his people in all their affliction.

He was afflicted in all their troubles. He feels for his people. He's a real man. he's a real man and there's a wonderful union between him and his people how these people are spoken of in scripture they're the children that God has given him he's the father of his children they're the sheep and he's the great shepherd and he's the shepherd who gives his life for the sheep they're his brides he's a bridegroom and he feels, all he feels for his people, we see it so clearly, we see it when we read of the activities of that arch-persecutor Saul of Tarsus that's Pharisee, that self-righteous man who hated those who were the followers of Jesus of Nazareth and the Lord meets him and confronts him, remember there in Acts 9 he brought havoc amongst the church at Jerusalem And now he's coming to Damascus to do the same there amongst Christian believers.

But the Lord confronts him. And how does the Lord confront him? Saul. Saul. Why persecutest thou me? Where is the Lord Jesus Christ? Why he's finished the work that the Father gave him to do. He's been raised from the dead. He's ascended to heaven. He's entered heaven itself. And yet, as he speaks to this man from heaven, he says, So, so, why persecute us though me? You see the union between Christ and his people. That's a precious truth, isn't it? How he feels for his people.

We have not had high priests which cannot be touched with the feeling of our infirmities. He was tempted in all points, like as we are yet without sin. He knew what sore temptations were. and temptation is not sin because Christ was tempted but Christ never sinned we're tempted and so often we fall and we sin but how he can sympathize with us how he understands us how he is touched with the feeling of all our infirmities our sinless infirmities he's a real man all we can rejoice in that the humanity the human nature the real human nature, he has a divine nature, he never ceases to be the son of God. But that human nature that was conceived by the Holy Ghost in the womb of a virgin, the Virgin Mary, that human nature is joined to the eternal son of God. He's a wondrous person.

And he feels for us. And you know there's a sense in which I think we can render the beginning of this ninth verse somewhat like this in all their affliction there was no affliction in all their affliction he was afflicted and the implication of that is that in all their affliction there is no affliction because the Lord the Lord knows and what is our affliction? Paul speaks of our life's affliction which is but for a moment and worketh for us a far more exceeding and eternal weight of glory. It ought to be those who are the followers of this Lord Jesus Christ and how He feels for us and how do we not see something of it in the language of the chapter?

We read of them, don't we, in verse 10, how they rebelled and vexed His Holy Spirit and He was turned to be their enemy and He fought against them, He dealt with them, but He remembered We remember the days of old, Moses and his people saying, Where is he that brought them up out of the sea with the shepherd of his flock? Now we see Isaiah, he's a real true Israelite. He's an Israelite indeed, the prophet, of course he is. Now we see him pleading with the Lord God, verse 15, Look down from heaven and behold from the habitation of thy holiness and of thy glory, where is thy zeal? and thy strength a sounding of thy bowels and of thy mercies toward me. Are they restrained? Doubtless thou art our Father. Though Abram be ignorant of us and Israel acknowledge us not, thou, O Lord, art our Father, our Redeemer. Thy name is from everlasting."

What strange words. And I often think, it's a strange little hymn in some ways, 223. But I many times go to that. It's a strange hymn, isn't it? Lord, pity outcasts, vile and base, the poor dependents on thy grace, whom men disturb as call, by sinner and by saint withstood, for these too bad, for those too good, condemned and shunned by all." Isn't that sometimes the experience of the child of God, he feels so lonely. And I'm sure that those words, you can read them, just two verses, 223. in the book, but it's clearly based, it's the fruit of some meditating in these words, verses 15 and 16, look down from heaven, or that the Lord would look down upon us. Israel can say at the end, we are thine, we are thine.

Thou nevest barest rule over them, those Edomites, they were not called by their name. God's grace is a distinguishing grace. It's a free grace. It's a sovereign grace. It's not always easy to bow to that, if we're honest with ourselves. The mystery of the Lord's ways. Jacob have I loved, he sort of I hated.

And yet, oh what comfort there is to know that salvation is of the Lord. And all we can do All we can do is plead with Him, sue Him for mercy, and ask that He would yet come and bless us with that great salvation that is found only in the Lord Jesus Christ, the one who is spoken of here in our text, or the angel of His presence. Might you know something of that tonight, the angel of His presence, the Lord to be present in your life, with that great salvation. The angel of His presence saved them in His love and in His pity. He redeemed them and He bared them and carried them all the days of old.

O God, grant that we might have an interest in these blessed truths for His namesake. Amen. Let us sing our concluding praise We sing the hymn 332, the tune is Duke Street 326. Now let the feeble all be strong, And make Jehovah's arm their song, His shield is spread o'er every sight, And thus support it, who shall faint. The hymn 332, the tune 326.

The Angel of his Presence

Key Quotes

What does the Bible say about the angel of His presence?

How do we know God's sovereignty is true?

Why is the covenant of grace important for Christians?

How does Christ sympathize with human suffering?

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The Angel of his Presence

Key Quotes

What does the Bible say about the angel of His presence?

How do we know God's sovereignty is true?

Why is the covenant of grace important for Christians?

How does Christ sympathize with human suffering?

Sermon Transcript

Comments

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