Footnote 1: This significance of the singular was pointed out as early as in the third century by _Novatianus_, who, _de Trinitate_ c. xv. (p. 1016 in _Ode_), says: "So constant is he in mentioning that Angel whom he had called God, that even at the close of his speech he again refers, in an emphatic manner, to the same person, by saying, 'God bless these lads.' For had he intended that some other angel should be understood, he would have used the plural number in order to comprehend the two persons. But since, in his blessing, he made use of the singular, he would have us to understand that God and the Angel are quite identical." * * * * * In Exod. xxiii. 20, 21, Jehovah says to the children of Israel: "_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; do not rebel against him, for he will not pardon your transgressions: for My name is in him._" As the people are here told to beware of the Angel, because he will not pardon their transgressions, so Joshua xxiv. 19 warns them as regards the most high God: "Ye will not be able to serve Jehovah: for He is a holy (_i.e._, a glorious, exalted) God; He is a jealous God; He will not forgive your transgressions nor your sins." The energetic character of the reaction proceeding from the angel against all violations of His honour, is founded upon the words, "For My name is in him." By the "name of God" all His deeds are understood and comprehended, His glory testified by history, the display and testimony of His nature which history gives. (Compare the remarks in my commentary on Ps. xxiii. 2, xlviii. 11, lxxxiii. 17-19, lxxxvi. 11.) "My name is him;" _i.e._, according to Calvin, "My glory and majesty dwell in him." Compare here what in the New Testament is said of Christ: ἃ γὰρ ἂν ἐκεῖνος ποιῇ ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ, John v. 19; ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα, John v. 23; ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν, John x. 30; ἵνα γνῶτε καὶ πιστεύσητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κᾀγὼ ἐν αὐτῷ, [Pg 127] John x. 38; οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστι, John xiv. 10; καθὼς σὺ πάτερ ἐν ἐμοὶ κᾀγὼ ἐν σοί, John xvii. 21; ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 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. * * * * *