ekeinos
poie, tauta kai ho huios homoios poiei], John v. 19; [Greek: hina
pantes timosi ton huion kathos timosi ton patera], John v. 23; [Greek:
ego kai ho pater hen esmen], John x. 30; [Greek: hina gnote kai
pisteusete hoti en emoi ho pater kago en auto], [Pg 127] John x. 38;
[Greek: hou pisteueis hoti ego en to patri kai ho pater en emoi esti],
John xiv. 10; [Greek: kathos su pater en emoi kago en soi], John xvii.
21; [Greek: en auto katoikei pan to pleroma tes theotetos somatikos],
Col. ii. 9.--It is impossible that the name of God could be
communicated to any other, Is. xlii. 8. The name of God can dwell in
Him only, who is originally of the same nature with God.

* * * * *

After Israel had contracted guilt by the worship of the golden calf. He
who had hitherto led them--Jehovah = the Angel of Jehovah--says, in
Exod. xxxii. 34, that He would no more lead them Himself, but send
before them His Angel, [Hebrew: mlaki]: "_For I_ (myself) _will not go
up in the midst of thee, for thou art a stiff-necked people, lest I
consume thee in the way_;" xxxiii. 3, compared with xxiii. 21. The
people are quite inconsolable on account of this sad intelligence, ver.
4.

The threatening of the Lord becomes unintelligible, and the grief of
the people incomprehensible, if by the Angel in chap. xxiii. an
ordinary angel be understood. But everything becomes clear and
intelligible, if we admit that in chap. xxiii. there is an allusion to
the Angel of the Lord [Greek: kat' exochen], who is connected with Him
by oneness of nature, and who, because the name of God is in Him, is as
zealous as Himself in inflicting punishment as well as in bestowing
salvation; whilst in chap. xxxii. 34, the allusion is to an inferior
angel, who is added to the highest revealer of God as His companion and
messenger, and who appears in the Book of Daniel under the name of
Gabriel, while the Angel of the Lord appears under the name of Michael.

On account of the sincere repentance of the people, and the
intercession of Moses, the Lord revokes the threatening, and says in
xxxiii. 14, "My face shall go." But Moses said unto Him, "If Thy face
go not, carry us not up hence."

That [Hebrew: pniM], _face_, signifies here the _person_, is granted by
_Gesenius_: "The face of some one means often his personal
presence,--himself in his own person." A similar use of the word occurs
in 2 Sam. xvii. 11: "Thy face go to battle" (_Michaeli