been sent to them by Jehovah of hosts." Keil, however, from whom I quote the last sentence, contends that it is not the prophet who thus speaks, but the Angel of Jehovah.
"For although in what precedes, only the prophet, and not the Angel of Jehovah, has appeared as acting and speak ing, we must not change the sending into speaking here, or understand the formula, or expression, used in any other sense here than in chap. ii. 8 I l and iv. 9. We must therefore assume that just as the words of the prophet pass imperceptibly into words of Jehovah, so here they pass into words of the Angel of Jehovah, who says, con cerning Himself, that Jehovah hath sent Him."
The final sentence of the prophecy reads: " And this shall come to pass (vehayah: this shall be ) if (or when) ye diligently obey (lit., if hearkening ye shall hearken i.e., give heed with a view to obey } the voice of Jehovah your God."
Not that the fulfilment of the prophecy will be condi tional on their obedience that is, conditional on the will and unchangeable purpose of God alone but their participa tion in it depends on their faith and obedience. " Because He had said, And ye shall know that Jehovah of hosts hath sent Me unto you, " observes an old writer. " He warns them that the fruit of that coming will reach to those only who should hear God, and with ardent mind join themselves to His Name. For as many as believed in Him were made sons of God, but the rest were cast into outer darkness."
The whole Hebrew phrase, I may point out, is taken bodily from Deut. xxviii. i, where it is rendered: " And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God " then all the blessings promised to them under the old covenant would be enjoyed by them. Under the law, however, though they were very ready to promise, they had no power " diligently to hearken " or to obey the voice of Jehovah their God, and instead of enjoying the blessings they came under the curse of the law. But what was impossible under the law shall be
