This is the fifth in a series of articles on what the Bible says about UFOs and aliens.

---

Read part 1 … part 2 … part 3 … part 4

Erich von Daniken’s Chariots of the Gods has sold more than 45 million copies since its release in the late 1960s. In his book and subsequent movies, von Daniken argues that the Ark of the Covenant was, in fact, a radio transmitter that enabled Moses to communicate with beings in a spaceship that guided the Israelites across the wilderness during the Exodus. 

No doubt, the ark is an object of curiosity throughout Scripture. It mystifyies – and even terrifies – some of the idolatrous enemies of Israel who come into possession of it. But is the ark, or any other biblical account of inexplicable phenomena, proof of alien encounters? 

The answer is no.

Let’s look briefly at several such marvels and seek to understand them in their biblical context.

Cherubim and seraphim. In Scripture, we encounter two peculiar types of heavenly creatures, who may be distinguished from angels. We may consider them hybrid beings in that they possess both human attributes as well as animal features. They sport wings. Cherubim have four faces, with human and bovine body parts. 

After the Fall, cherubim are placed at the boundary of the garden of Eden to keep Adam and Eve from returning. Cherubim also adorn the golden ark of the covenant, with their wings spreading across the mercy seat where the high priest sprinkles blood to atone for the people’s sins. 

The writers of Scripture sometimes refer to God as sitting, or enthroned, among the cherubim (Num. 7:89; 2 Sam. 6:2; Ps. 80:1). Seraphim are similar in description to cherubim and serve God as they proclaim his holiness (Isa. 6:1-3; Rev. 4:6-10). 

Cherubim and seraphim share certain features and carry out the same function: to guard the presence of God. This sometimes brings them into contact with people, but they are never sent to people as angels sometimes are. No biblical author ever depicts cherubim and seraphim as anything other than heavenly beings who serve God day and night.

Jacob’s ladder. In Genesis 28:10-22, Jacob dreams of a ladder, or stairway, stretching from the ground into heaven, with angels ascending and descending. The Lord stands beside Jacob and identifies himself as the God of Abraham and Isaac. Further, he reconfirms his covenant with Abraham to grant him countless children, land, and a global blessing through his offspring (the Messiah). 

When Jacob awakens, he declares, “Surely the LORD is in this place…. This is none other than the house of God. This is the gate of heaven” (Gen. 28:16-17). 

Jacob’s experience involves the unseen realm of heaven, as well as angels, Earth, and an appearance of the preincarnate Christ, who is “the LORD.” Clearly, there are no elements in this event that suggest a portal between aliens and earth’s creatures.

The burning bush. In Exodus 3, Moses comes to Horeb, a mountain range. More specifically, he comes to the “mountain of God,” or Sinai, a particular peak in that range. Moses sees a bush ablaze with fire, yet it’s not consumed. Moses encounters both the Lord and the Angel of the Lord in the bush – two distinguishable divine persons. 

Later, Moses recounts the time when he met “him who appeared in the burning bush” (Deut. 33:16). The word “appeared” in Hebrew is shah-can, from which we get Shekinah, or the glory of the Lord. 

Moses recognizes the angel of the Lord as God and responds with appropriate fear (Exod. 3:6). The angel repeatedly identifies himself as God throughout Exodus 3-4, and he even reveals his unique name: “I AM WHO I AM.” The angel expresses foreknowledge, omniscience, and omnipotence – attributes of God (Gen. 3:19-22).

Later, that same Shekinah glory – the “name” or “presence” of God – is in the pillar of cloud and fire that accompanies the Israelites throughout their 40-year journey across the wilderness. It’s the same divine presence that comes down on Sinai at the giving of the law; at the entrance to the tabernacle; and residing above the mercy seat in the holy of holies in the tabernacle and, later, the temple.

Clearly, these many appearances of the Lord in fire are not alien encounters but theophanies, or special manifestations of the unseen God in the physical realm.

The cherubim-propelled chariot throne of Ezekiel 1. Ezekiel records the most elaborate theophany in the Old Testament, combining clouds, fire, flashes of lightning, and a human-like figure in the company of cherubim. In this otherworldly scene, Yahweh prepares a Judean priest for prophetic ministry and authenticates his message. Above all, this thundering charioteer displays his divine glory, while proclaiming imminent judgment and future deliverance. 

Despite claims that Ezekiel is an eyewitness to an appearance of a UFO, Scripture is clear that the preincarnate Christ is condescending to show his glory and reveal his purposes to sinful human beings. 

Mount of transfiguration. After confirming Peter’s claim that Jesus is the “Messiah, the Son of the living God” (Matt. 16:16), Jesus takes his disciples to “a high mountain” and is “transfigured” in front of them. His face shines like the sun, and his clothes become as white as light (Matt. 17:1-2). 

This is not the revealing of a “space brother,” as some UFO proponents argue. It’s a rare glimpse of Christ’s deity shining through his sinless humanity.

While there are other curious events in Scripture, we should keep in mind that nowhere do Old or New Testament writers suggest that extraterrestrial beings have visited earth – or even exist.

Next: What about the little gray men?