He Who Rides The Clouds: A Christian Heresy? | Michael Heiser | Part 2
John 14:6
apologetics
July 10, 2026
This second part deepens the argument by showing that the Old Testament repeatedly presents Yahweh and the “angel of Yahweh” or “presence” as both distinct and yet fully identified with each other, reinforcing the idea of a two-in-one divine identity within Israelite theology. Passages like Deuteronomy, Exodus, Judges, and Isaiah describe Israel being led out of Egypt by Yahweh, by His presence, and by the angel interchangeably, with the angel speaking as Yahweh in the first person, making covenantal declarations, accepting worship, and exercising divine authority—actions reserved only for God—while still being distinguished from Yahweh in the same scenes. Key narratives such as the burning bush, Gideon’s encounter, and Jacob’s experiences show a fluid interchange where the angel is called God, speaks as God, and yet is also alongside God, even sharing singular grammatical references that blur any clear separation. The “name” theology (God’s essence dwelling in another) and visible manifestations of Yahweh in human form further support this complexity. The “cloud rider” motif—an exclusive divine title in the ancient Near East—applied both to Yahweh and, in Daniel 7, to the “Son of Man,” provides especially strong evidence of two distinct divine figures. Against this backdrop, New Testament claims about Jesus—such as being the Logos who is both with God and is God, manifesting God’s “name,” leading Israel (Jude 5), and identifying himself as the Daniel 7 Son of Man before Caiaphas—fit naturally into an existing Jewish conceptual framework rather than inventing a new theology. The real stumbling block for many Jews was not the idea of two divine figures, which had precedent, but the claim that Jesus of Nazareth—a contemporary human who suffered, was crucified, and embodied full humanity—was that second Yahweh; accepting this required grappling not only with incarnation (God becoming truly human) but also with the implication that they had rejected and executed this divine figure, though early Christians argued this too was part of God’s redemptive plan.
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