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Module 4 · Lesson 14

Two Divine Beings

The LORD and His Angel, His Son, and His God.

20 minutes

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Key verse

“Thy throne, O God, is for ever and ever... therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” (Psalm 45:6–7 & Hebrews 1:8-9)

In this lesson you will
  1. Follow the Old Testament’s references to two who are called LORD
  2. Meet “the Angel of the LORD” and see what the text says about him
  3. Examine Proverbs 8 and Proverbs 30:4 and dismantle the "mere attribute" argument
  4. See how a God can have a God
  5. Learn what “one God” actually means in the Old Testament picture

Start with a question If the Old Testament says there is one God, why do some passages speak of two who are each called LORD? Let’s not guess. Let’s not import a philosophical framework from centuries later. Let’s read the passages and let the text speak.

Two called LORD Sodom and Gomorrah. “Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven.” (Genesis 19:24) LORD from LORD. Look at the previous chapter, where the LORD appeared to Abraham: “Abraham stood yet before the LORD” (18:22), and “the LORD said, If I find in Sodom fifty righteous...” (18:26). The LORD who spoke with Abraham and the LORD who sent the fire from heaven are described in the same passage.

The question

“Hebrew often repeats a name where English would use ‘he.’ The verse could just mean that the LORD rained fire from Himself.” Hebrew can repeat a name, but it does not need to here, and the passages that follow remove any doubt: they speak plainly of two.

The passage in full

“And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.” (Genesis 18:22) “And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.” (Genesis 18:26)

Joshua and the Captain. “Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?” (Joshua 5:13–14) Two are mentioned: the captain and “the LORD” whose host he commands. And Joshua worships him, and the captain accepts it. Compare Revelation 22:8–9, where John falls to worship an angel and is told: “See thou do it not... worship God.” An ordinary angel refuses worship. This one doesn’t. So he is not an ordinary angel.

The LORD and His Angel Now look at “the Angel of the LORD” in other passages. At the Red Sea. “And the angel of God, which went before the camp of Israel, removed...” (Exodus 14:19) “And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud.” (Exodus 14:24) Same event. The Angel of God, and the LORD. And Deuteronomy 1:32–33 says “the LORD your God... went in the way before you... in fire by night, and in a cloud by day.” So the one in the pillar is called an Angel in one place and LORD in the others. Note: The angel of God is referred to as the “LORD” or Jehovah. Both God and His Angel are referred to as Elohim and Jehovah, hence both are divine. But nonetheless, One is referred to as the Angel or Messenger of the Other.

The Angel of His presence. “So he was their Saviour. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them.” (Isaiah 63:8–9) Here the Angel of God is called the Angel of His presence. In verse 8 Jehovah is the Saviour of His children; in verse 9, the Angel of Jehovah’s presence saved them. This passage teaches that the Angel of God is the presence of Jehovah. Wherever He is, Jehovah is. He represents Jehovah. Both are referred to as having saved the people. Two divine Beings are involved in the work of redemption.

The Angel who bears the name. Exodus 20 records the LORD speaking the Ten Commandments: “Thou shalt have no other gods before me” (20:3). The speech continues through to Exodus 23, where the same speaker says: “Behold, I send an Angel before thee, to keep thee in the way... Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak...” (Exodus 23:20–22) Look at what it says about this Angel: God sends him; his voice is to be obeyed; and “my name is in him.” Also, “do all that I speak”: obeying his voice is the same as obeying God’s. He is the Voice/Word of Jehovah.

The passage in full

Now read these passages together. Who speaks the Ten Commandments in Exodus 20? Who sends the Angel in Exodus 23? Who is “the angel of his presence” in Isaiah 63? Who does Stephen say spoke at the bush and at Sinai? “And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy 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.” (Exodus 3:2–6) “And God spake all these words, saying, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me.” (Exodus 20:1–3) “And the people stood afar off, and Moses drew near unto the thick darkness where God was. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.” (Exodus 20:21–22) “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.” (Exodus 23:20–23) “I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. For he said, Surely they are my people, children that will not lie: so he was their Saviour. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.” (Isaiah 63:7–10) “And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the LORD came unto him, Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:” (Acts 7:30–38) Two are named in every one of these passages: the One who sends, and the One who is sent in His name.

The question

“If the Angel says ‘I am the God of Abraham,’ isn’t he claiming to be the one God?” Look at how Peter explained it: “The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus” (Acts 3:13). The God of Abraham is the Father of Jesus. So when the Angel says “I am the God of thy father,” the natural reading is that the Angel speaks in the Father’s name, as His voice and messenger, which fits Exodus 23:21: “my name is in him.”

So, summing up what the texts say about this Angel:

  1. He is called LORD and God.
  2. He is sent by the LORD.
  3. He is the presence of the LORD.
  4. He bears the LORD’s name.
  5. He speaks the LORD’s words. Two divine Beings: one is the sender, and one is the messenger. Where this stands: Even if the Old Testament ended here, we would have two, not three. The Spirit is never called “God the Holy Spirit.” A Trinity requires three divine persons. This evidence shows two.

God and His Son (Proverbs 8 and 30) “The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth... Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him.” (Proverbs 8:22–24, 30)

The question

“This is Wisdom, a personification. Proverbs also has ‘Folly’ as a woman (Proverbs 9). It’s a literary device and not a person.” Put these together with the list below of what Proverbs says Wisdom does, and the passage describes a Person. The New Testament names Him: Christ, “the wisdom of God” (1 Corinthians 1:24).

Here is the full list of what Proverbs says Wisdom does. Read it as a list of what is said of a Person:

The passage in full

“For whoso findeth me findeth life, and shall obtain favour of the LORD. But he that sinneth against me wrongeth his own soul: all they that hate me love death.” (Proverbs 8:35–36) “Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment: That I may cause those that love me to inherit substance; and I will fill their treasures.” (Proverbs 8:18–21) “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” (Proverbs 1:33) “Counsel is mine, and sound wisdom: I am understanding; I have strength. By me kings reign, and princes decree justice.” (Proverbs 8:14–15) “Happy is the man that findeth wisdom, and the man that getteth understanding.” (Proverbs 3:13) “She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.” (Proverbs 3:18) “Hear; for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips. All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge. Receive my instruction, and not silver; and knowledge rather than choice gold.” (Proverbs 8:6–10) “Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.” (Proverbs 8:32) “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.” (Proverbs 8:34) “Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:” (Proverbs 1:28) “I love them that love me; and those that seek me early shall find me.” (Proverbs 8:17) “Unto you, O men, I call; and my voice is to the sons of man.” (Proverbs 8:4) “Her ways are ways of pleasantness, and all her paths are peace.” (Proverbs 3:17) “I lead in the way of righteousness, in the midst of the paths of judgment:” (Proverbs 8:20)

Gives life and death. Gives wealth and security. Is the source of counsel, understanding, strength and rule. Is sought, found and called on. Loves and is loved. Calls to people and leads them in the way. Is that how the Bible talks about an attribute?

Now the question in Proverbs 30:4 (a riddle by Agur): “Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou canst tell?” The writer speaks of creation and asks for two names: His name and his son’s name. Creation is attributed to the Father and Son together. The Son of God, Wisdom, was with the Father during creation.

A God and His God “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” (Psalm 45:6–7) Two are in view. The one spoken to is called “God.” Then: “God, thy God, hath anointed thee.” So the one addressed is called God, and has a God. The New Testament quotes this and applies it to the Son: “But unto the Son he saith, Thy throne, O God, is for ever and ever... therefore God, even thy God, hath anointed thee” (Hebrews 1:8–9).

Pause and think

How can someone be called God and also have a God? What kind of relationship does that suggest?

So what does “one God” mean? Let’s put the Old Testament picture together:

  1. There is one God, and the Old Testament is emphatic about it.
  2. There are two who are called LORD and Elohim: the LORD and His Angel, the LORD and His Son, the Son and His God.
  3. The Son has what He has because of the Father: “brought forth,” “possessed,” sent, bearing the Father’s name.

Therefore the phrase “one God” in the Old Testament doesn’t mean “only one divine being.” It points to one source: the Father, “the Ancient of Days” (Daniel 7:9, 13), from whom the Son comes and who has no God above Him. And here is a distinction that matters. Notice that the Son is brought forth, not “made.” Scripture uses different words for creating something and for begetting a son. A son shares the nature of the one he comes from. This is why the Old Testament can say there is one God and yet speak of two who are both divine: the one is the source, and the other is the Son who comes from Him.

This evidence shows two.

The way Israel guarded the truth One more observation. God told Israel that anyone, even a prophet, who tempted them to worship a god other than “the LORD thy God, which brought thee out of the land of Egypt” was to be put to death (Deuteronomy 13:1–10). This was a law for Israel’s national life at that time, not a command for us today. But it tells us how closely Israel guarded who God was. And the God they were guarding was the one who had spoken to Abraham, Isaac and Jacob, who brought them out of Egypt, who spoke the commandment “Thou shalt have no other gods before me,” in His own words, through His Messenger (Deuteronomy 5:7). Israel worshipped the Father of Jesus Christ, the Source of all things. This matters for what comes next. When we reach the New Testament, we will see what Jesus said to people who held this very understanding.

What we’ve established
  1. The Old Testament speaks of two who are called LORD and God.
  2. The Angel of the LORD bears God’s name, is sent by God and speaks God’s words.
  3. Proverbs 30:4 speaks of God and His son in connection with creation.
  4. The one addressed in Psalm 45:6 is called God and has a God.
  5. The Angel of the LORD is the Son, and Proverbs 8 refers to Him.
  6. “One God” in the Old Testament means one source, the Father.
  7. The Old Testament doesn’t present three divine beings.
Reflect
Journal questions
  1. In Exodus 23:20–22, what is said about the Angel? Is it what I expected?
  2. Which of the points in this lesson do I find most convincing?
  3. How do I understand “God, thy God”?
Module 4 checkpoint

After Lessons 12–14, ask: Did the Old Testament Jews worship a triune God, or one God, the Father, who has a divine Son? Write down what the evidence has shown you so far.

Memory verse

Psalm 45:6–7

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What did the man chosen to announce the Messiah believe? And what did Jesus Himself say about the Father?