Free How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee by Bart D. Ehrman

my central concern here: divine beings who become human within Judaism, and humans who become divine. I consider three categories roughly corresponding to the three ways a human could be divine in the pagan world. Within Judaism we find divine beings who temporarily become human, semidivine beings who are born of the union of a divine being and a mortal, and humans who are, or who become, divine.
Divine Beings Who Temporarily Become Human
    A NGELS IN ANCIENT J UDAISM were widely understood to be superhuman messengers of God who mediated his will on earth. It is striking that various angels sometimes appeared on earth in human guise. More than that, in some ancient Jewish texts there is a figure known as “the Angel of the Lord,” who is regarded as the “chief” angel. How exalted is this figure? In some passages he is identified as God himself. And yet sometimes he appears as a human. This is the Jewish counterpart to the pagan view that the gods could assume human guise to visit the earth.
The Angel of the Lord as God and Human
    An example early in scripture can be found in Genesis 16. The situation is this. God has promised Abraham that he will have many descendants, that he will, in fact, be the father of the nation of Israel. But he is childless. His wife Sarah hands her servant Hagar over to him so he can conceive a child with her. Abraham willingly complies, but then Sarah becomes jealous of Hagar and mistreats her. Hagar runs away.
    “The Angel of the Lord” then finds Hagar in the wilderness and speaks to her (Gen. 16:7). He tells her to return to her mistress and lets her know that she, Hagar, will have a son who will be the ancestor of a (different) great people. But then, after referring to this heavenly visitant as the Angel of the Lord, the text indicates that it was, in fact, “the L ORD ” who had spoken with her (16:13). Moreover, Hagar realizes that she has been addressing God himself and expresses her astonishment that she had “seen God and remained alive after seeing him” (16:13). Here there is both ambiguity and confusion: either the Lord appears as an angel in the form of a human, or the Angel of the Lord is the Lord himself, God in human guise.
    A similar ambiguity occurs two chapters later, this time with Abraham. We are told in Genesis 18:1 that “the L ORD appeared to Abraham by the oaks of Mamre.” But when the episode is narrated, we learn that “three men” come to him (18:2). Abraham plays the good host and entertains them, preparing for them a very nice meal, which they all three eat. When they talk to him afterward, one of these three “men” is identified explicitly as “the L ORD ” (18:13). At the end of the story we are informed that the other two were “angels” (19:1). So here we have a case where two angels and the Lord God himself have assumed human form—so much so that they appear to Abraham to be three men, and they all eat the food he has prepared.
    The most famous instance of such ambiguity is found in the story of Moses and the burning bush (Exod. 3:1–22). By way of background: Moses, the son of Hebrews, had been raised in Egypt by the daughter of Pharaoh, but he has to escape for murdering an Egyptian and is wanted by the Pharaoh himself. He goes to Midian where he marries and becomes a shepherd for his father-in-law’s flocks. One day, while tending to his sheeply duties, Moses sees an astonishing sight. We are told that he arrives at Mount Horeb (this is Mount Sinai, where later, after the exodus, he is given the law) and there, “the angel of the L ORD appeared to him in a flame of fire out of a bush” (Exod. 3:2). Moses is amazed because the bush is aflame but is not being consumed by the fire. And despite the fact that it is the Angel of the Lord who is said to have appeared to him, it is “the Lord” who sees that Moses has come to the bush, and it is “God” who then calls to him out of the bush. In fact, the Angel of the Lord tells Moses,