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Bible Dictionaries
Messenger
Hastings' Dictionary of the New Testament
or MESSENGER.—The word is formed from ‘message’ with intrusive nasal. It is used as the equivalent of ἄγγελος in its primary meaning of one sent on a message or to make an announcement. So it occurs frequently in the OT (representing מֵלְאָךְ of Heb. and ἄγγελος of LXX Septuagint ), and in the Gospels in Luke 7:24; Luke 9:52. It is to be observed, however, that in ‘messenger’ the emphasis is on the sending or mission, while in ἄγγελος it is on the message or proclamation. Philologically a truer equivalent is ἀπόστολος; and accordingly in two instances (2 Corinthians 8:23, Philippians 2:25), where missionary preachers are so described and where some special mission is in view, the latter is the Greek term used.
1. Towards the close of the OT the term seems to have acquired the meaning of a special or inspired teacher. Thus in Haggai 1:13 the prophet styles himself ‘messenger’ as the bearer of Jehovah’s message. A similar meaning is at least probable in Job 33:23. And this usage is in some degree paralleled in the modern tendency to seek a definite ‘message’ in the literary works of distinguished poets and thinkers. The most important use of the term is in Malachi, a prophet whose name [if מַלְאָכִי be, indeed, his name; cf. Malachi 1:1 and the Comm. ad loc.] means ‘my messenger.’ He uses the term three times and in three applications. First, it is a designation of the true priest, whose work is to conserve spiritual knowledge and teach the law of God (Malachi 2:7). Secondly and thirdly, in Malachi 3:1 it is applied to a forerunner, and to the ‘messenger of the covenant,’ who seems to be identical with the Person styled ‘the Lord whom you seek.’ These two applications are in the NT interpreted of the Baptist and the Messiah respectively. The words of the prophet with reference to the forerunner are with a change of pronoun (‘thee’ for ‘me’) repeated in identical form in each of the Synoptics (Mark 1:2, Matthew 11:10, Luke 7:27). In these quotations, as in Luke 9:52, the messenger is one sent before to proclaim or to prepare. The direct application of the term to Jesus is not made in the NT, though a kindred idea is frequently expressed: in the saying which occurs in all the Gospels, ‘He that receiveth me receiveth him that sent me’ (Matthew 10:40, Mark 9:37, Luke 9:48; Luke 10:15, John 13:20; John 12:44); in the frequent Johannine phrase ‘whom God hath sent,’ and in the commission (John 20:21); and even in the term ‘gospel’ (εὐαγγέλιον), which is expressive of what Jesus described Himself as anointed of God and sent to preach (Luke 4:18). The conceptions of Christ as the Revealer of the Father and the incarnate Word are also kindred; and it might be argued that the language of Malachi was in the mind of the writer of the Epistle to the Hebrews in Hebrews 1:2; Hebrews 3:1; Hebrews 7:22 and throughout.
R. Scott.
2. In Hebrews 6:20 our Lord is spoken of as our Forerunner (πρόδρομος) ‘within the veil.’ This is the only place in the NT where the title is used. A πρόδρομος (in the literal sense) was a messenger sent in front of the main army to examine the ground, clear the front of obstacles, or notify the presence of an enemy to the main body advancing behind (i.e. a scout, light-armed soldier, or spy). Here it is connected with the priestly work of our Lord. He has entered within the veil ‘for us,’ as our ‘high priest for ever after the order of Melchizedek, i.e. in our interest, namely, to obtain pardon for us (Hebrews 9:12), to represent us in the presence of God (Hebrews 9:24), and to open up for us an entrance into heaven itself (Hebrews 10:19)’ (Lünemann in Meyer’s Com.). Probably, however, the military connotation is not to be entirely ignored. Just as an army advances securely under cover of its scouts far in front, so the army of believers moves on through the valley of the shadow of death without fear, knowing that our great Forerunner is in front. He has encountered and conquered death for us, so that we have no need to fear anything. This thought is beautifully elaborated from another point of view in John 14:2-3. When Jesus came back for a moment from the silent land, it was not with an air of terror or defeat, but as a conqueror, crying ‘All hail!’ (Matthew 28:9). There is nothing to fear in the Beyond whither Jesus has gone before us ‘to prepare a place for us.’
E. Griffith-Jones.
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Hastings, James. Entry for 'Messenger'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/m/messenger.html. 1906-1918.
