CONTENTS FOR JANUARY, 1870. PAGE Each Writer is fully and solely responsible for the Contri- bution to which his name is attached. ALLESLEY PARK COLLEGE, WARWICKSHIRE. (THREE MILES FROM COVENTRY STATION.) This Institution was established in 1848, and presents the following claims :- A large area of park, a gymnasium, bathroom, and systematic drill for physical training. Moral suasion and equity the sole basis of rule. Religious catholicity. A thorough education in Latin and Greek, optional; in French and German, mathematics, chemistry, mechanics, and vegetable and animal physiology. Every boy is, as far as practical, trained to clear and rapid writing, quick and accurate arithmetic, and English composition. Ն. me economized, interest excited, and progress facilitated by the most approved methods aching and study. fearly fifty students hold the University certificates, fourteen have the Oxford title, and e have lately matriculated at the London University in the first division. Allesley Park, whilst it amply provides for classical studies, presents peculiar advantages to students designed for manufactures, commerce, or agriculture. The terms, which are very inclusive, are from 40 to 50 guineas per year. The PESTALOZZIAN SCHOOL for little boys, under a trained and experienced ladyteacher, has a separate school-room, dining-room, playground, and dormitory. The terms for this school are 30 guineas a year. Full prospectuses, with ample reference, examination papers, forms of entry, and other papers, may be had of the Director, THOMAS WYLES, F.G.S., Allesley, near Coventry. THE THEOLOGICAL REVIEW. No. XXVIII.-JANUARY, 1870. I. THE JEWISH MESSIAH.—II. WHILE treating of the Jewish Messiah, Hengstenberg discusses the question of the angel or messenger of Jehovah. This is unnecessary. But it is desirable to examine the point briefly, lest the omission should furnish an objection to our conclusion. In speaking of the angel of Jehovah, the Old Testament, it is alleged, shews a distinction between the hidden and the manifest God, the God who remained in concealment and the God who revealed Him. If it can be shewn that the angel of Jehovah was truly God, having divine attributes and performing divine acts, he may be identified with the Messiah. Let us therefore examine the passages which speak of the angel of Jehovah. In the 16th chapter of Genesis, the angel of the Lord found Hagar. This angel undertakes a divine work, the countless multiplication of Hagar's posterity. He says that Jehovah had heard her affliction, and so predicates of Him what he had before assigned to himself. In the 18th chapter, it is related that Jehovah appeared to Abraham in the plains of Mamre. When the patriarch lifted up his eyes, "three men stood by him." In the course of the interview, one of the three makes himself known as the Lord. He promises such blessings as God alone can bestow, and is called by the historian Jehovah. The expression in xix. 24, "Jehovah rained-from Jehovah," is Hebraistic for "the Lord rained from himself," a noun being used for a pronoun. Hengstenberg arbitrarily assumes that the Jehovah who rained fire and brimstone is identical with the angel, and thus the latter is distinguished from Jehovah; in other words, two Jehovahs are mentioned. VOL. VII. B In the 22nd chapter, God commands Abraham to sacrifice his son. Jehovah's angel prevents the consummation of the act; and the language employed to convey the prohibition implies that he is a divine person: "Lay not thine hand upon the lad, for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.' The appellation which Abraham gives the place shews his belief that Jehovah had appeared there. In the 31st chapter, the angel of God appears to Jacob in a dream. He calls himself the God of Bethel, to whom Jacob had made a vow, as is related in xxviii. 11—22, where the patriarch sees a ladder in his night vision, on which the angels ascend and descend, and at whose top Jehovah stands, calling himself the God of Abraham and Isaac, &c. By comparing Genesis xxxii. 28-30 with Hosea xii. 3, 4, and Judges xiii. 17, we see that the same agent is called God, angel of God or of Jehovah. In Genesis xlviii. 15, 16, Jacob wishes for the sons of Joseph a blessing from the God before whom his fathers walked, and from the angel who had been his protector. In Exodus iii. 2, the angel of Jehovah appears to Moses in a flame of fire out of a bush, yet immediately afterwards God calls to him and avows himself Jehovah, the God of Abraham, Isaac and Jacob, &c. It appears from xiv. 19 and 24, that the angel of God and the pillar of cloud accompanying the Israelites through the wilderness were connected; the latter being the visible symbol of the former. Jehovah is represented as troubling the host of the Egyptians by looking through the pillar of fire and of the cloud; pointing to the identity of Jehovah with the angel. In xxiii. 20, God says to the people that he would send an angel before them to guide them into the promised land, exhorting them to obey him because he is not an usual angel, His name being in him. In Numbers xxii. we read that God's anger was kindled against Balaam because he went; and the angel of Jehovah opposed him. At the end of the interview, the angel declares himself to be the author of the communication which Balaam was to make (verse 35). When Joshua came with his army before Jericho, an unknown being appeared to him with a drawn sword, who |