usive one. These are found
in Luke xi. 50, 51: [Greek: hIna ekzetethe to haima panton ton
propheton ... apo tes geneas tautes ... nai lego humin ekzetethesetai
apo tes geneas tautes.] The emphatic repetition of [Greek: ekzetein] in
that passage shows plainly its connection [Pg 115] with the words, "I
will require it of him," in the passage under review; just as the
[Hebrew: idrw], which, according to 2 Chron. xxiv. 22, the prophet
Zechariah, who was unjustly slain, uttered when dying, alludes not only
to Gen. ix. 5, but to our passage also. But here we must remark that,
in consequence of the sin committed against the Prophet [Greek: kat'
exochen]--Christ--vengeance for the crimes committed against the
inferior prophets is executed at the same time, so that, in the first
instance, _His_ blood is required, and, on this occasion, all the blood
also which was formerly shed.

But how can these two facts be reconciled:--that Moses had, undeniably,
the Messiah in view, and that, notwithstanding, there seems at the same
time to be a reference to the prophets in general? The simplest mode of
reconciling them is the following. The prophet here is an _ideal_
person, comprehending all the true prophets who had appeared from Moses
to Christ, including the latter. But Moses does not here speak of the
prophets as a collective body, to which, at the close, Christ also
belonged, as it were, incidentally, and as one among the many,--as
_Calvin_ and other interpreters mentioned above suppose; but rather,
the plurality of prophets is, for this reason only, comprehended by
Moses in an _ideal_ unity, that, on the authority of Gen. xlix. 10, and
by the illumination of the Holy Spirit, he knew that the prophetical
order would, at some future time, centre in a real person,--in Christ.
But there is so much the more of truth in thus viewing the prophetic
order as a whole, since, according to 1 Peter i. 11, the Spirit of
Christ spoke in the prophets. Thus, in a certain sense, Christ is the
only Prophet.

Footnote 1: _Lampe_ says: He has preserved to us not only what, in
Paradise, and afterwards to and through the Patriarchs, had been told
about this Redeemer; but he himself, under divine inspiration, has
prophesied of Him,--especially in Deut. xviii. 15-18.

THE ANGEL OF THE LORD IN THE PENTATEUCH, AND THE BOOK OF JOSHUA.

The New Testament distinguishes between the hidden God and the revealed
God--the Son or Logos--who is co