Arguments Against Modalism IV

Dr. Gill wrote:

"1c. A plurality in the Deity may be proved from those passages of scripture which speak of the angel of Jehovah, who also is Jehovah; now if there is a Jehovah that is sent, and therefore called an angel, and a Jehovah that sends, there must be more persons than one who are Jehovah.

The first instance of this kind is in Genesis 16:7, where the angel of Jehovah is said to find Hagar, Sarah's maid, in the wilderness, and bid her return to her mistress; which angel appears to be Jehovah, since he promises to do that for her, and acquaints her with future things, which no created angel, and none but Jehovah could, (Gen. 16:10-12) and what proves it beyond all dispute that he must be Jehovah, is, what is said, (Gen. 16:13) "She called the name of the Lord, or Jehovah, that spake unto her, thou; God, seest".

In Genesis 18:2 we read of three men who stood by Abraham in the plains of Mamre, who were angels in an human form, as two of them are expressly said to be (Gen. 19:1). Dr. Lightfoot[11] is of opinion, that they were the three divine Persons; and scruples not to say, that at such a time the Trinity dined with Abraham; but the Father, and the Holy Spirit, never assumed an human form; nor are they ever called angels. However, one of these was undoubtedly a divine Person, the Son of God in an human form; who is expressly called Jehovah, the Judge of all the earth, (Gen. 18:13, 20, 25, 26) and to whom omnipotence and omniscience are ascribed, (Gen. 18:14, 17-19) and to whom Abraham showed the utmost reverence and respect, (Gen. 18:27, 30, 31) and now he is distinguished, being Jehovah in human form on earth, from Jehovah in heaven, from whom he is said to rain brimstone and fire on Sodom and Gomorrah, (Gen. 19:24) which conflagration was not made by the ministry of created angels, but is always represented as the work of Elohim, of the divine Persons (Jer. 50:40; Amos 4:11).

An angel also appeared to Abraham at the offering up of his son Isaac, and bid him desist from it; and who appears plainly to be the same with him who ordered him to do it; expressly called God, (Gen. 22:11, 12 compared with Gen. 22:1, 2) and Jehovah, who swore by himself, and promised to do what none but God could do, (Gen. 22:16-18; Heb. 6:13, 14) where what is here said is expressly ascribed to God. Add to this, the name Abraham gave the place on this occasion, Jehovah-Jireh, because the Lord had appeared, and would hereafter appear in this place.

The angel invoked by Jacob, (Gen. 48:15, 16) is put upon a level with the God of his fathers Abraham and Isaac; yea, is represented as the same; and the work of redeeming him from all evil, equal to that of feeding him all his life long, is ascribed to him; as well as a blessing on the sons of Joseph, is prayed for from him; all which would never have been said of, nor done to, a created angel.

The angel which appeared to Moses in the bush, (Ex. 3:2) was not a created angel, but a divine person; as is evident from the names by which he is called, Jehovah, God, the God of Abraham, Isaac, and Jacob, "I AM that I AM", (Ex. 3:4, 6, 14) and from the things ascribed to him; seeing the afflictions of the Israelites, coming to deliver them out of Egyptian bondage, and promising to bring them into the land of Canaan, (Ex. 3:7, 8) to which may be added, the prayer of Moses for a blessing on Joseph, because of the good will of him that dwelt in the bush, (Deut. 33:16) and the application of this passage to God, by our Lord Jesus Christ, (Mark 12:26).

Once more, the angel that was promised to go before the children of Israel, to keep and guide them in the way through the wilderness to the land of Canaan, is no other than Jehovah; since not only the obedience of the children of Israel to him is required; but it is suggested, that should they disobey him, he would not, though he could, pardon their iniquities; which none but God can do: and also it is said, the name of the Lord was in him; that is, his nature and perfections; and since it is the same the children of Israel rebelled against, he could be no other than Christ, the Son of God, whom they tempted; the angel of God's presence; who, notwithstanding, saved and carried them all the days of old (Isa. 63:9; 1 Cor. 10:9).

Again, we read of the angel of the Lord, before whom Joshua the high priest was brought and stood, being accused by Satan, (Zech. 3:1) who is not only called Jehovah, (Zech. 3:2) but takes upon him to do and order such things, which none but God could do; as causing the iniquity of Joshua to pass from him, and clothing him with change of raiment (see Isa. 61:10).

To these may be added, all such scriptures which speak of two, as distinct from each other, under the same name of Jehovah; as in the above mentioned text, (Gen. 19:24) where Jehovah is said to rain fire and brimstone from Jehovah, out of heaven; and in Jeremiah 23:5, 6, where Jehovah promises to raise up a righteous branch to David, whose name should be called "Jehovah our righteousness"; and in Hosea 1:7 where Jehovah resolves he would save his people by Jehovah their God." (A Body of Doctrinal Divinity, Book 1—Chapter 27, "Of A Plurality In The Godhead; Or, A Trinity Of Persons In The Unity Of The Divine Essence")