Throughout the Old Testament, we encounter mysterious appearances of God that often come in personal, tangible ways. Many Bible students have understood some of these moments as preincarnate manifestations of Jesus Christ, meaning appearances of the Son before His birth in Bethlehem. These are commonly called Christophanies. When we study them carefully, we are reminded that Jesus did not begin His existence at the manger. He is eternal, and the Old Testament repeatedly shows God drawing near to His people, speaking, guiding, warning, and rescuing in ways that prepare us for the fullness of the Incarnation.
The Angel of the Lord Appears to Hagar (Genesis 16:7-13)
Now the Angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur. And He said, “Hagar, Sarai’s maid, where have you come from, and where are you going?” She said, “I am fleeing from the presence of my mistress Sarai.” The Angel of the LORD said to her, “Return to your mistress, and submit yourself under her hand.” Then the Angel of the LORD said to her, “I will multiply your descendants exceedingly, so that they shall not be counted for multitude.” Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, “Have I also here seen Him who sees me?” (Genesis 16:7-10,13)
The first Christophany often pointed out in Scripture is the encounter between Hagar and “the Angel of the Lord.” Hagar is a rejected and vulnerable woman, alone in the wilderness, and yet she is not invisible to God. The text is striking because the Angel not only speaks on God’s behalf, but speaks with God’s authority, making promises that only God can fulfill. In response, Hagar identifies the One speaking to her as the LORD Himself, and she gives Him a name that highlights God’s intimate knowledge and care: “You-Are-the-God-Who-Sees.”
Why this encounter is more than an ordinary angel
In Scripture, created angels do not claim divine authority as their own, and they do not possess the right to make covenant-level promises. Here, however, the Angel says, “I will multiply your descendants exceedingly.” Hagar’s response is also important. She does not merely thank God for sending a messenger. She recognizes that she has encountered God in a personal manifestation. For many believers, this fits the pattern of a Christophany: a real, historical appearance of the preincarnate Christ, revealing that the Son has always been active in God’s redemptive plan.
The Three Visitors to Abraham (Genesis 18)
Then the LORD appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, and said, “My Lord, if I have now found favor in Your sight, do not pass on by Your servant.” And He said, “I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son.” (Genesis 18:1-3,10)
Genesis 18 opens with a direct statement: “the LORD appeared” to Abraham. Yet the appearance comes in the form of “three men.” As the account unfolds, Abraham addresses one of the visitors as “My Lord,” and the conversation carries the weight of divine knowledge and authority, including the promise of Isaac’s birth and the unfolding of judgment on Sodom and Gomorrah.
God draws near in personal relationship
This scene highlights God’s relational nearness. Abraham is not dealing with an abstract force or a distant deity. He is speaking with the LORD in a way that is concrete and personal. That is one of the reasons many have viewed this as a Christophany: a manifestation of God that anticipates how, in the New Testament, the Word would “become flesh and dwell among us” (John 1:14). The Lord who visited Abraham is the same God who later comes even closer in Jesus Christ.
Notice also that Abraham’s faith is strengthened through God’s direct engagement. The promise of a son was not just a theological idea, but a personal assurance delivered in a real encounter. Christophanies often function this way in the Old Testament: God meets people where they are, confirms His promises, and calls them to trust Him in the face of impossibility.
Wrestling with Jacob (Genesis 32:24-30)
Then Jacob was left alone; and a Man wrestled with him until the breaking of day. Now when He saw that He did not prevail against him, He touched the socket of his hip; and the socket of Jacob’s hip was out of joint as He wrestled with him. And He said, “Let Me go, for the day breaks.” But he said, “I will not let You go unless You bless me!” So He said to him, “What is your name?” He said, “Jacob.” And He said, “Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed.” So Jacob called the name of the place Peniel: “For I have seen God face to face, and my life is preserved.” (Genesis 32:24-30)
Jacob’s wrestling match is one of the most intense and personal encounters in the Old Testament. A “Man” wrestles with him through the night, yet the text reveals that this Man is no mere human. He has authority to bless, authority to rename, and Jacob concludes that he has “seen God face to face.”
Meeting God in the struggle
This moment shows that God’s engagement with His people is not always gentle and quiet. Sometimes God confronts, breaks, and reforms. Jacob was a man who had relied on manipulation and self-protection for much of his life. In this encounter, he leaves limping, but he also leaves blessed. If this is understood as a Christophany, it reveals something precious about Christ’s character: He is willing to meet us at the point of our deepest conflict and expose what is in us, not to destroy us, but to transform us.
It is also significant that Jacob demands a blessing, and the Man gives it. In Scripture, blessing is not merely polite language. It is a covenant concept, tied to God’s promises. The One who blesses Jacob is acting with divine prerogative, which is why this encounter has long been seen as a strong example of a Christophany.
The Burning Bush (Exodus 3)
And the Angel of the LORD appeared to him in a flame of fire from the midst of a bush. So he looked, and behold, the bush was burning with fire, but the bush was not consumed. So when the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, “Moses, Moses!” And he said, “Here I am.” Then He said, “Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground.” Moreover He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look upon God. And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.’” (Exodus 3:2-6,14)
Exodus 3 is foundational for understanding God’s holiness and God’s name. The passage begins with “the Angel of the LORD,” and yet as the encounter unfolds, the Speaker is identified as “the LORD” and “God.” Moses is told to remove his sandals because the ground is holy, and the One speaking identifies Himself as the God of the patriarchs.
“I AM” and the identity of Jesus
The divine name revealed here, “I AM WHO I AM,” emphasizes God’s self-existence and eternality. In the New Testament, Jesus uses this same divine expression in a way that identifies Him with the God who spoke to Moses.
Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” (John 8:58)
When we connect these passages, we see why many believers understand the burning bush as more than a mere angelic visit. God is revealing Himself, commissioning Moses, and setting the stage for Israel’s redemption from slavery. In the same way, the Son later comes to redeem, not only from political bondage, but from sin and death. The burning bush reminds us that the Savior who would one day stand among Israel in the flesh was already present and active, calling, sending, and saving.
The Commander of the Lord’s Army (Joshua 5:13-15)
And it came to pass, when Joshua was by Jericho, that he lifted his eyes and looked, and behold, a Man stood opposite him with His sword drawn in His hand. And Joshua went to Him and said to Him, “Are You for us or for our adversaries?” So He said, “No, but as Commander of the army of the LORD I have now come.” And Joshua fell on his face to the earth and worshiped, and said to Him, “What does my Lord say to His servant?” Then the Commander of the LORD’s army said to Joshua, “Take your sandal off your foot, for the place where you stand is holy.” And Joshua did so. (Joshua 5:13-15)
As Joshua prepares for Jericho, he meets a mysterious Man with a drawn sword who identifies Himself as “Commander of the army of the LORD.” Joshua responds by falling in worship, and the Commander does not correct him. Instead, Joshua is commanded to remove his sandal because the place is holy, which intentionally echoes Moses’ encounter at the burning bush.
Christ as the true Leader of His people
This scene is a powerful reminder that Israel’s battles were never merely human conflicts. They were carried out under God’s authority and according to God’s purposes. If this Commander is understood as a Christophany, it reveals Christ as the ultimate Captain, the One who leads His people and whose presence sanctifies the ground where He stands.
Joshua’s first question is telling: “Are You for us or for our adversaries?” The Commander’s answer reframes everything. God is not a mascot for human plans. Joshua must align himself with the Lord. That principle remains true today. Jesus is not simply added to our agenda. He is Lord, and we are called to submit to Him, trust Him, and follow where He leads.
The Angel of the Lord Appears to Gideon (Judges 6:11-24)
And the Angel of the LORD appeared to him, and said to him, “The LORD is with you, you mighty man of valor!” Gideon said to Him, “O my lord, if the LORD is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not the LORD bring us up from Egypt?’” Then the LORD turned to him and said, “Go in this might of yours, and you shall save Israel from the hand of the Midianites. Have I not sent you?” And the LORD said to him, “Surely I will be with you, and you shall defeat the Midianites as one man.” Now Gideon perceived that He was the Angel of the LORD. So Gideon said, “Alas, O Lord GOD! For I have seen the Angel of the LORD face to face.” Then the LORD said to him, “Peace be with you; do not fear, you shall not die.” (Judges 6:12-16,22-23)
Gideon’s call begins in weakness and fear. He is hiding, threshing wheat in a winepress, and questioning whether God is still with Israel. The Angel of the LORD addresses him with a surprising title: “mighty man of valor.” This is not flattery. It is a divine call that speaks to what God intends to make of Gideon.
God’s presence is the strength of the called
The account shifts fluidly between “the Angel of the LORD” and “the LORD,” and Gideon concludes that he has seen the Angel “face to face.” The Angel also performs a miraculous sign later in the passage, and Gideon responds with worship and altar-building. For these reasons, many interpret this visitation as a Christophany.
This encounter also shows us a pastoral truth: God is not threatened by honest questions. Gideon asks where the miracles are, and the Lord does not crush him for it. Instead, God calls him, assures him, and promises, “Surely I will be with you.” In a Christophany, we see that the preincarnate Christ is not distant from human weakness. He comes near, speaks peace, and equips those He calls to serve.
The Angel of the Lord Appears to Samson’s Parents (Judges 13)
So Manoah took the young goat with the grain offering, and offered it upon the rock to the LORD. And He did a wondrous thing while Manoah and his wife looked on. It happened as the flame went up toward heaven from the altar, the Angel of the LORD ascended in the flame of the altar! When Manoah and his wife saw this, they fell on their faces to the ground. When the Angel of the LORD appeared no more to Manoah and his wife, then Manoah knew that He was the Angel of the LORD. And Manoah said to his wife, “We shall surely die, because we have seen God!” (Judges 13:19-22)
In Judges 13, the Angel of the LORD announces Samson’s birth and gives instructions that set Samson apart from the womb. The encounter carries a holy weight. Manoah and his wife offer a sacrifice, and the Angel ascends in the flame, a dramatic sign of divine presence and acceptance. Manoah’s reaction is revealing. He does not say, “We have seen an angel.” He says, “We have seen God!”
Consecration and calling before the child is born
This passage emphasizes that God’s purposes often begin long before we can see them clearly. Samson’s story is complex, but his calling was real. The One who appears here is not merely delivering information. He is commissioning a life for God’s purposes. Understood as a Christophany, it foreshadows Christ’s role as the One who sanctifies and calls, the One who comes with divine authority and makes holy demands on His people.
It is also worth noting the mercy shown in the passage. Manoah fears death, but his wife reasons that God would not accept their offering if He intended to destroy them (Judges 13:23). Even in awe and fear, God is revealing Himself in a way meant to guide and bless, not to consume.
The Fourth Man in the Fiery Furnace (Daniel 3)
Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his counselors, “Did we not cast three men bound into the midst of the fire?” They answered and said to the king, “True, O king.” “Look!” he answered, “I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God.” (Daniel 3:24-25)
Daniel 3 presents one of the most dramatic moments of divine deliverance in the Old Testament. Shadrach, Meshach, and Abednego refuse idolatry, and they are thrown into the furnace. Yet the king sees not three, but four, and the fourth has an appearance “like the Son of God.”
Christ present with His people in suffering
Whether one understands the fourth figure as a Christophany or as an angelic deliverer, the message is clear: God is with His faithful servants in the fire. For many, the language points beyond a created messenger and toward the Son Himself, a preincarnate appearance that demonstrates Christ’s protective presence.
This passage does not promise that believers will never face flames. It shows that faithfulness to God may lead directly into trials. Yet it also shows that suffering is not the end of the story, and it is not endured alone. The men are not merely preserved. They are free, “loose,” walking in the fire. This scene points forward to Jesus, who enters our suffering and proves His power to deliver, even when the world’s threats seem absolute.
The Vision of the “Ancient of Days” and “One Like a Son of Man” (Daniel 7:13-14)
I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. (Daniel 7:13-14)
Daniel 7 moves from earthly kingdoms to a heavenly courtroom. Daniel sees “the Ancient of Days,” and he also sees “One like the Son of Man” coming with the clouds of heaven. This figure receives dominion, glory, and a kingdom that never ends. The language of universal service and everlasting rule places this figure far above a mere human king.
Jesus and the title “Son of Man”
In the Gospels, Jesus frequently identifies Himself as “the Son of Man,” and the background to that title is found here. Daniel’s vision is not simply about future events, but about the identity and authority of Christ. Many therefore view this as a Christophany in visionary form, a revelation of the Son’s majesty before the Incarnation.
It is also important that the Son of Man receives His kingdom in the presence of the Ancient of Days. The passage reveals distinction within the Godhead without undermining the truth that God is one. This prepares us for the fuller New Testament revelation of the Father and the Son, and it anchors the Christian confession that Jesus reigns with divine authority, not borrowed authority.
The Vision of the Glorious Man (Daniel 10:5-6)
I lifted my eyes and looked, and behold, a certain man clothed in linen, whose waist was girded with gold of Uphaz! His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude. (Daniel 10:5-6)
Daniel 10 describes a heavenly figure in breathtaking terms, clothed in linen and shining with radiant brilliance. The description strongly reminds many readers of the risen Christ as He is described in Revelation 1. Because of these similarities, many have concluded that Daniel is seeing a Christophany, a glimpse of Christ’s glory before His birth on earth.
A revelation that humbles and strengthens
Daniel’s reaction to this vision is not casual curiosity. He is overwhelmed. Encounters with God’s glory in Scripture often produce holy fear and humility, because the reality of God is weightier than our ordinary experience. That is one reason these accounts matter for Bible study. They remind us that the Lord we speak about is not small, and the Christ we worship is not merely a teacher, but the glorious King.
At the same time, God does not reveal His glory to crush His servants. He reveals it to strengthen them. Daniel is given understanding and encouragement for what lies ahead. If this is indeed a Christophany, it emphasizes that Christ’s glory is not a New Testament invention. The Son has always been majestic. The humility of the manger does not cancel the brightness of His eternal nature. Instead, it makes His condescension all the more astonishing.
My Final Thoughts
Each Christophany in the Old Testament offers us a glimpse of Jesus’ character and mission. These appearances remind us that Jesus was not a mere figure who entered history at the Incarnation, but the eternal Son who has always been active in the lives of His people. Through these encounters, we see His holiness and His compassion. We see His willingness to meet people in confusion, fear, suffering, and even stubborn struggle. We also see His authority to call, to bless, to command, and to deliver.
As you reflect on these passages, let them deepen your worship. The Christ who walked with His people then is the same Christ who walks with His people now. When you feel unseen like Hagar, remember that He is the God who sees. When you feel pressured like the three Hebrew men, remember that He can meet you in the fire. When your faith is being reshaped like Jacob’s, remember that the Lord can wrestle with you in a way that wounds your pride but heals your soul.
Studying Christophanies is not just about solving a theological puzzle. It is about recognizing the consistent, faithful presence of God throughout Scripture. The Bible is one story, and Jesus is not an afterthought at the end of it. He is woven into the whole of it, and He invites us to trust Him, obey Him, and rest in His nearness.
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