John Calvin on the Deity of Jesus in the Old Testament (Part 2 of 2)

"The same thing is intimated by Hosea, who, after mentioning the wrestling of Jacob with the angel, says, 'Even the Lord God of hosts; the Lord is his memorial' (Hos 12:5).  Servetus again insinuates that God personated an angel; as if the prophet did not confirm what had been said by Moses, 'Wherefore is it that thou dost ask after my name?' (Gen 32:29, 30).  And the confession of the holy patriarch sufficiently declares that he was not a created angel, but one in whom the fullness of the Godhead dwelled, when he says, 'I have seen God face to face.'  Hence also Paul's statement, that Christ led the people in the wilderness (1 Cor 10:4. See also Calvin on Acts 7:30, and infra, c. 14 s. 9).  Although the time of humiliation had not yet arrived, the eternal Word exhibited a type of the office which he was to fulfill.  Again, if Zech 1:9, etc., and Zech 2:3, etc., be candidly considered, it will be seen that the angel is immediately after declared to be the Lord of Hosts, and that supreme power is ascribed to him.  I omit numberless passages in which our faith rests secure, though they may not have much weight with the Jews.  For when it is said in Isaiah, 'Lo, this is our God; we have waited for him and he will save us; this is the Lord: we have waited for him, we will be glad and rejoice in his salvation; (Isa 25:9), even the blind may see the the God referred to is he who again rises up for the deliverance of his people.  And the emphatic description, twice repeated, precludes the idea that reference is made to any other than to Christ.  Still clearer and stronger is the passage of Malachi, in which a promise is made that the messenger who was then expected would come to his own temple (Mal 3:1).  The temple certainly was dedicated to almighty God only, and yet the prophet claims it for Christ.  Hence it follows, that he is the God who was always worshiped by the Jews" (John Calvin, Institutes of the Christian Religion).

John Calvin on the Deity of Jesus in the Old Testament (Part 1 of 2)

"But if this does not satisfy the Jews, I know not what [irritating and trivial objections] will enable them to evade the numerous passages in which Jehovah is said to have appeared in the form of an angel (Judg 6,7,13,16-23, etc.).  This angel claims for himself the name of the eternal God.  Should it be alleged that this is done in respect of the office which he bears, the difficulty is by no means solved.  No servant would rob God of his honor, by allowing sacrifice to be offered to himself.  But the angel, by refusing to eat bread, orders the sacrifice due to Jehovah to be offered to him.  Thus the fact itself proves that he was truly Jehovah.  Accordingly, Manoah and his wife infer from the sign, that they had seen not an angel, but God.  Hence Manoah's exclamation, 'We shall die; for we have seen the Lord.'  When the woman replies, 'If Jehovah had wished to slay us, he would not have received the sacrifice at our hand,' she acknowledges that he who is previously called an angel was certainly God.  We may add, that the angel's own reply removes all doubt, 'Why do ye ask my name, which is wonderful?'  Hence the [the lack of reverence to God] of Servetus was the more detestable, when he maintained that God was never manifested to Abraham and the patriarchs, but that an angel was worshiped in his stead.  The orthodox doctors of the church have correctly and wisely expounded, the the Word of God was the supreme angel, who then began, as it were by anticipation, to perform the office of Mediator.  For though he were not clothed with flesh, yet he descended as in an intermediate form, that he might have more familiar access to the faithful.  This closer intercourse procured for him the name of the angel; still, however, he retained the character which justly belonged to him, that of the God of ineffable glory" (John Calvin, Institutes of the Christian Religion).