(Continued-Chapter II-The Revelation of God)

In the preceding section we have already noted the fact that God used Moses as Israel's great deliverer. This faithful servant stands alone. Even the most spiritual of his age did not fully understand and appreciate him. Rescued from among the bulrushes on the banks of the Nile by Hatshepsut, the daughter of Pharaoh, he was carried to the imperial palace where he grew to manhood, being "instructed in all the wisdom of the Egyptians," and enjoying all the material advantages of the country. At the age of forty, he had to flee from Egypt to escape the wrath of the king³. In doing so he went to Midian where he spent the next forty years of his life as a shepherd of the flocks of Jethro, the priest of Midian. The Almighty overruled the events of his life, and made everything contribute to the spiritual and intellectual development of His faithful servant. At the age of eighty, he was one day performing his shepherd duties. Suddenly there was an unusual sight. A bush not far from him began to glow as it burned, but it was not consumed. This strange sight attracted the attention of Moses, and he drew near it in order that he might understand what was taking place. As he approached, "the angel of Jehovah" spoke to him out of the bush, instructing him to remove his sandals saying, "... for the place whereon thou standest is holy ground."

At this time the Lord gave Moses his commission to go to the elders of Israel and to deliver the Chosen People from their abject slavery and bondage under which they were groaning (Ex., chaps. 3,4). Thus in a new way the Almighty revealed Himself to Moses. This experience was indeed astounding and unique. Wishing, however, to be certain of the ground and to have exact information, Moses asked the Lord, "When I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?" (Ex. 3:13). The reply was אֶהְיֶה אֲשֶׁר אֶהְיֶה--"I AM WHO I AM." This Hebrew sentence can be rendered in several different ways. It seems to me, however, that this translation falls perfectly into all the facts of the context. For instance, in the next statement the Lord instructed Moses to say to the children of Israel, "I AM" אֶהְיֶה hath sent me unto you" (Ex. 3:14). The Lord spoke of Himself as the "I AM"--the Self-Existing One who is, in philosophical language, called "the Uncaused Cause" of all things. This word rendered "I AM" is the verb which means "to become or to be" in the first person, singular number. According to Exodus 6:2,3, God revealed Himself to Moses as "Jehovah." By this name He had not made Himself known to Abraham, Isaac, and Jacob. Many eminent Hebrew scholars see in this sacred name the third person, singular number, of this same verb in the Hiphil stem. If this is the correct analysis, the word Jehovah literally means "He causes (things) to become or be." The meaning of this word therefore is essentially that of "I AM," with the additional idea of causation injected into it. God, in speaking to Moses, would naturally use the first person, as is indicated in the former quotation; whereas, when Moses and Israel spoke of Him, they would use the third person. These grammatical constructions, therefore, account for the two forms of the name.

At Sinai God revealed His law to Israel, the fundamental principles of which are set forth in the "Ten Words," or Ten Commandments (EX., chap. 20; Deut., chap. 5). This law was perfect (Ps. 19:7). In this latter passage (vss. 1-6), the psalmist spoke of the revelation of God in nature. In verses 7-14 he referred to His revelation in the written word. Psalm 119 is the most extended hymn that shows the excellencies of that law and ritual, which were delivered through Moses.

At the giving of the law, God entered into a covenant with Israel, which was ratified with the proper ceremonials and sacrifices after the "book of the covenant" had been given (Ex. 24:1-8).

Moses knew that he would serve his generation and pass on to his fathers. He therefore warned Israel concerning false prophets who might arise. His admonitions on this subject and his instructions are found in Deuteronomy 13:5. He gave these warnings in view of the fact that there would arise false prophets who would attempt to lead the people away from God. Where there is the genuine, there is always the counterfeit. Satan, the adversary of God and man, always sees to this.

God had, through His marvelous works at the time of the Exodus and through His law, revealed Himself to Israel. If a prophet, declared Moses, should arise with the claim that he was called and commissioned by the Almighty to deliver a message to Israel, if he should promise a sign or perform a wonder as his credentials to the prophetic office (this was necessary to gain the attention of the people and to prove that he had a supernatural commission and power), if the sign or wonder should come to pass--then, if such a one should plead with Israel to go and serve other gods, this person would be indeed a false prophet, whom the nation should reject and put to death; because he had spoken rebellion against the true God.

Naturally the earnest, sincere souls in Israel would desire to know by what method they could test the genuineness of a prophet. Moses, knowing this, said to her: "And if thou say in thy heart, How shall we know the word which Jehovah hath not spoken? when a prophet speaketh in the name of Jehovah, if the thing follow not, nor come to pass, that is the thing which Jehovah hath not spoken: the prophet hath spoken it presumptuously, thou shalt not be afraid of him (Deut. 18:21,22). A corollary to this statement is that, if a prophet were to arise in Israel and speak in the name of Jehovah, and the thing which he foretold did come to pass, then it would be known that such a one was actually speaking by the power of the Spirit of God and was sent by Him.

Moses realized that the message and the law which he was delivering were perfect. In fact, everything which God does and says is always perfect (Deut. 32:4; Ps. 19:7). Although he realized the perfection of the law which he had delivered, Moses foretold that the Almighty would raise up a prophet from among the Hebrews who would be like himself and who would deliver an additional message to Israel. This fact is evident from the following words: "I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him." The words of this mighty prophet, therefore, are supplemental to those of Moses. The Almighty attaches the greatest importance to His message, for He declared that He will require absolute and strict obedience to this prophet: "And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him" (Deut. 18:19)

According to Numbers 12:1-8, Moses occupied a unique position, which was superior to that which any prophet who succeeded him enjoyed. This fact is seen in the following statement: "... if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream, My servant Moses is not so; he is faithful in all my house: with him will I speak mouth to mouth, even manifestly and not in dark speeches; and the form of Jehovah shall he behold" (Num. 12:6-8). Figuratively speaking, Moses stood head and shoulders above all the prophets.

But concerning this future prophet of whose coming Moses spoke, it is said that he would be like Moses. This language is an affirmation that he should occupy a unique position similar to that which was held by the lawgiver. In other words, just as Moses stood head and shoulders above all the prophets of the old economy, so should this great prophet stand above all others of his time. The soul in Israel who refuses to render obedience and homage to him, according to this prediction, God will hold personally responsible. Regarding any of the prophets of the old economy God never hurled such a threat. It becomes, therefore, a matter of the utmost importance that Israel ascertain whether or not God has raised up this prophet. If He has, then every soul in Israel will be held responsible for not obeying him and rendering homage to him. We shall see in a later chapter that the Lord has actually fulfilled this promise in that He has raised up Jesus of Nazareth, the Hebrew Messiah, to be the Saviour of Israel and the world.

The prophets of Israel came forward and claimed that they were speaking by the authority of God. As a rule, they introduced their messages by such a formula as, "Thus saith Jehovah." According to one eminent author there are around thirty-eight hundred occurrences of this and like formulas in the Old Testament. This is a significant fact. The prophets claimed that the messages which they delivered to Israel were from God. In order for us to be scientific, we must accept these statements at their face value unless there is positive evidence that they made false claims regarding the source of their utterances.

The revelation which is found in Moses, the prophets, and the psalms is progressive. There is a gradual unfolding of wonderful truths, principles, and prophecies. When one has thoroughly studied the Hebrew Scriptures, one realizes that they are incomplete and that the hopes which they raise and the promises which they make have never materialized, that is, the great body of prophetic utterances clustering around Messiah, His redemptive career, and His glorious reign are not realized in the Hebrew Scriptures. Moreover, the meaning of the sacrifices and ritual of Israel's worship, which evidently pointed forward to something in the future, falls short of materialization with the closing of the Old Testament Canon.

But, one asks, was not Israel's worship and the law perfect in every respect? My answer is, Yes, most positively. There were no imperfections in her service, law and ritual. In discussing the matter of perfection, one must, in applying this idea to anything, know the purpose for which the thing under consideration was constructed or made. May I illustrate? The instrument into which I am dictating this volume might be said, for all practical purposes to be a perfect machine, because it does most efficiently the work for which it is intended. After I dictate my message upon the cylinder, my secretary takes it and, listening to what I have said transcribes it by means of the typewriter, concerning which, in turn, we may say that it is a perfect mechanism for the purposes for which it was designed. Both of these machines can do most beautifully the work for which they were made, but neither can do the work of the other. Thus it was that the law of Moses and the ritual of Israel were perfect for the purposes for which they were intended. They were typical in their character and nature and looked forward to future spiritual realities. That the position just stated is correct becomes immediately apparent to the student who will study the following passage.

55 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 2 Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 3 Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 4 Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. 5 Behold, thou shalt call a nation that thou knowest not; and a nation that knew not thee shall run unto thee, because of Jehovah thy God, and for the Holy One of Israel; for he hath glorified thee (Isa. 55:1-5).

Isaiah, the great statesman-prophet, lived and engaged in his personal ministry in the latter half of the eighth century (Ussher's chronology) before the Common Era. In a most dramatic manner, like men in Jerusalem with their goat-skin bottles selling drinking water, he cried out to his audience, saying, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." It is quite evident that the prophet was speaking of that which actually satisfies the longing of the soul, but he thought of it in terms of water, wine, and milk.

He promised this satisfaction to those who would "Incline your ear, and come unto me; hear, and your soul shall live: and I will make and everlasting covenant with you, even the sure mercies of David." The prophet, in his dramatic impersonation of God, urged the people of Israel to incline their ear, to come to him and hear, and promised that He would satisfy their souls. In the next statement he is more specific; "... and I will make and everlasting covenant with you, even the sure mercies of David." The way God promised to satisfy the longing of the Jewish people is by making and everlasting covenant with them when they incline their ear, come to Him, hear and fear—worship Him. The covenant which He promised to make with them is to be an everlasting one. He then defined what He meant by the covenant—even the sure mercies of David. Thus that which will satisfy the longing of the heart is wrapped up in this everlasting covenant which was vouchsafed to David.

What is the meaning of the expression, "even the sure mercies of David"? This question is to be answered by a careful study of II Samuel, chapter 7 and I Chronicles, chapter 17. The passage in the Book of Samuel is the original, whereas the Chronicles chapter is a version of it, given by an inspired man at a subsequent time. An examination of these passages shows that David, when he was dwelling in his own palace, while the ark of the covenant was in a tent, realized the incongruity of the situation. He therefore purposed to build a temple to the Lord as a place for His symbolic residence. Because, however, he had been a man of war and had shed blood, the Lord forbade his engaging in such a holy service. Nevertheless, He appreciated the desire of David's heart and made a promise that He would build David a house: "Moreover Jehovah telleth thee that Jehovah will make thee a house. 12 When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom for ever. 14 I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; 15 but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before thee, 16 And thy house and thy kingdom shall be made sure for ever before thee: thy throne shall be established for ever. 17 According to all these words, and according to all this vision, so did Nathan speak unto David" (II Sam. 7:11-17).

A glance at verse 12 shows that Solomon, figuratively speaking, was under the spotlight. He, according to verse 13, would build the Temple and did so. God then promised to establish the kingdom of Solomon forever. But, according to verses 14 and 15, He threatened punishment to any of David's descendants through Solomon who might sit upon his throne and who would engage in iniquity and sin. Nevertheless, God promised that He would not withdraw His favor from the Davidic house as He had done in the case of Saul. According to verse 16, David's house, kingdom, and throne will be established forever. In this passage the floodlight, figuratively speaking, is flashed down through the centuries revealing the various kings who would sit upon the throne of David. But the promise was given that they, the throne and kingdom of David, would be established forever. In the Chronicles passage, however, the situation is different. It supplies that which was omitted from the original prediction but was only implied. According to I Chronicles 17:11, God promised to set up David's seed after him, "who shall be of thy sons." The reader should note that the literal rendering of this passage is, "who shall be or come from thy sons." The seed here mentioned is not a succession of kings--a dynasty--but one who descends from David's sons and who mounts the throne, builds the house of the Lord, and establishes that throne forever. We have already seen that the one who was to build the house of the Lord, according to the Samuel passage, was David's immediate son, Solomon. Of him it could not be said that he was or came of David's sons. Since the Chronicles version speaks of the one who is to build the house as he who comes from David's sons, it is evident that this one is not Solomon, but another. He comes at the end of a long dynasty, mounts the throne, builds the Temple of Jehovah, and establishes the throne forever. According to verse 13 God declared that He would be a father to this one, and that this King would be a Son to Him. He promised never to take His loving-kindness from Him, but to settle Him in the house and on the throne of the kingdom forever. It is to be noted that nothing is said here warning against doing iniquity and wrongdoing. The presupposition, therefore, is that this one does not engage in any sin or commit any iniquitous act.

From all the facts which we have just noticed, it is quite evident that this one has never appeared upon the scene in fulfillment of this specific prediction. Moreover, when He does come to fulfill it, He will build the Jewish Temple which will stand forever. When this promise is viewed in the light of such predictions as Zechariah 6:12,13, it becomes evident that the one whom David saw in vision is none other than the one of whom the Prophet Zechariah spoke; namely, the Messiah, who comes, builds the Temple of Jehovah, sits upon the throne, and metes out justice to all to the ends of the earth⁴.

From these passages which we have just noticed, it becomes evident that Isaiah meant by the expression, "the sure mercies of David" (55:3), none other than the one concerning whose life and labors in behalf of Israel God made promise to David and confirmed the same with an oath--even Messiah himself. That this expression does refer to a person is confirmed by the next verse: "Behold, I have given him for a witness to the peoples, a leader and commander to the peoples."

It is true that the prophet in this quotation used the perfect tense, "I have given him for a witness." Some expositors have seen in verse 4 an historical reference to David, because of the use of the perfect tense. This is not a necessary conclusion, because there is what is known by Hebrew grammarians as the "prophetic perfect." As an example of this use, see Joshua 6:2: "And Jehovah said unto Joshua, See, I have given into thy hand Jericho, and the king thereof, and the mighty men of valor." God had not actually delivered the city to Joshua but had done so only in plan and purpose. So far as the divine decree was concerned, Jericho had already been delivered. Joshua's taking possession of it was certain. Nevertheless, he had to walk by faith and take possession of the city as directed. There are many examples of this prophetic perfect tense in the Hebrew Scriptures. We are never to resort to this explanation unless the facts of a given context indicate a departure from the normal meaning. When, however, the facts warrant this explanation none other will satisfy the demands of reason. The facts in Isaiah 55:1-5 require that the prophet be understood as looking toward the future, for in the first three verses it is evident that he was looking forward to a time when God would extend His grace and mercy toward all who will come in faith and accept. Then from verse 5 it is quite evident that the prophet saw the time when Israel as a nation shall be restored to fellowship with God and shall have been glorified by the Lord, who redeems her forever. These predictions demand therefore that we understand this verse to be looking toward the future. Israel will be thus restored to fellowship with God and will occupy the highest position among the peoples--becoming the head of the nations.

When therefore Israel accepts the invitation of God to receive His grace and mercy without money and without price, hearkens to Him, and turns to the Messiah, the Lord will make a new covenant with her, which will be an everlasting one: "Incline your ear, and come unto me: hear and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David." This everlasting covenant is, as the language demands tied up with her hearing, coming to God, and accepting the one of whom David spoke--her Messiah.

Our same prophet, on another occasion, spoke of God's making an everlasting covenant with Israel: "For I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them" (Isa. 61:8). Jeremiah likewise spoke of God's making a new covenant with Israel. Hear him:

31 Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah. 33 But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it: and I will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will forgive their iniquity, and their sin will I remember no more (Jer. 31:31-34).

The reader should notice that here is a promise of an additional revelation from God--other than that which was given to Israel at Sinai. In fact, the Lord is very specific and states that this new covenant will be different from that one into which He entered with her when He brought her out of the land of Egypt. The one which He made at Sinai was the Law covenant of which we read in the Books of Exodus, Leviticus, Numbers, and Deuteronomy. But, according to Jeremiah, God will supersede this old Sinaiatic covenant by another one which will be upon a different basis.

Ezekiel likewise spoke of this same covenant. The reader's attention is invited to Ezekiel, chapter 34. He should read the entire passage. In it the prophet condemned the faithless leaders of the people who had misguided them, who had been looking out after their own interest, and who had been neglecting the welfare of the great masses of the people. Because of the unfaithful services of these false shepherds, God declared through the prophet, "Behold, I myself, even I, will search for my sheep, and will seek them out. 12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered abroad, so will I seek out my sheep; and I will deliver them out of all places whither they have been scattered in the cloudy and dark day" (Ezek. 34:11,12). Here is a prediction that the Lord Jehovah will take the part of a shepherd and will no longer depend upon men to shepherd His Sheep. In giving further details about the tending of the flock, the prophet, speaking for the Lord God, declared, "And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I, Jehovah, will be their God, and my servant David prince among them; I, Jehovah, have spoken it. 25 And I will make with them a covenant of peace, and will cause evil beasts to cease out of the land; and they shall dwell securely in the wilderness, and sleep in the woods" (Ezek. 34:23-25). As we shall see in the chapter on the "The Triune Nature of the God of the Universe," Israel's Great Confession--Deuteronomy 6:4--literally and accurately translated reads "Hear, O Israel, Jehovah our Gods is Jehovah a unity." The word, Jehovah, is, figuratively speaking, what might be called the surname of the God of Israel; for, as we shall learn, there are Jehovah the Father, Jehovah the Son, and Jehovah the Holy Spirit. At times this name is applied to each of these individually, and at other times to the Holy Trinity. A person must look at all the facts of a given context in order to determine which one of the divine personalities is speaking. In verse 11, Jehovah himself declared that He will come and play the part of a shepherd for Israel. But in verses 20-23, Jehovah sets up this new shepherd--Jehovah of hosts--over Israel. This shepherd whom the Lord Jehovah sets over Israel will feed them--will properly tend His flock. This one, by Jehovah, is called, "my servant David." Thus when all facts of the context are taken into consideration, we see that here is a promise made through Ezekiel that Jehovah would send Jehovah to be the shepherd of Israel. This one is called David. He is thus named because He, in coming to earth--as we shall see later--enters the world by miraculous conception and virgin birth, being born in the house of David. In this manner He becomes a descendant of David. The kings in Jerusalem were called David. For instance, in I kings 12:16, Rehoboam, a descendant of David, is thus addressed.

When God sets up this true Shepherd over Israel, He will make a new covenant with her--a further revelation of His Word and will.

When one studies carefully the thirty-nine books constituting the Old Testament, one realizes that it abruptly closes without its glorious promises having been fulfilled. If this were all the revelation that God has given, it is indeed incomplete; for many of its promises are left like dangling strings, hanging in mid-air. Upon one's reaching the end of the Hebrew Scriptures, one is indeed not satisfied. The demands of his reason have not been met.

But God did not intend that the revelation found in the Old Testament should be complete. The prophets pointed forward to a fuller and more perfect revelation that would supplement the one made through Moses and his fellow-prophets. In fact, Moses, as we have already seen, foretold that God would raise up a prophet from the midst of Israel who would be like him and who would deliver God's word--revelation--to the people of Israel. God threatened that He would hold every Israelite responsible if he failed to hearken to His words which this prophet would speak.

Who was this prophet? My Jewish friends interpret this prediction as being fulfilled in Joshua. Recently an orthodox rabbi called me over the telephone and in our conversation asserted that Joshua was positively the fulfillment. This interpretation cannot be correct, for Joshua delivered no revelation to Israel. He was a warrior and led the hosts of Israel into the Promised Land. He simply called attention to the revelation which God had made through Moses. At Mount Ebal, he built an altar of unhewn stones, plastered it, and wrote thereon the law that had been given by Moses. After it had been written, Joshua read all the words of the law the blessings and the curses, as they were written in the Books of Moses. Farther than this he did not go. In no sense can one logically claim that Joshua filled out the prediction relating the prophet like Moses whom God promised to raise up, and who would deliver a complete and final revelation to Israel.

The New Testament writings satisfy in every way the hopes that were raised by the prophets of Israel and that were, figuratively speaking, left dangling in the air. The New Testament is the sequel to the story of the Old Testament. It is a supplement to the former revelation. It fits into the old revelation as the hand does into the glove; as a piece of a jigsaw puzzle fits perfectly into the proper place of the pattern for which it was designed.

The prophets of the Old Testament foretold the life and deeds of Messiah when He would make His appearance. In fact, they presented His entire redemptive career which, according to them, consists of His coming, entering the world by miraculous conception and virgin birth, His performing a spiritual ministry in proclaiming glad tidings to the people, His being rejected by them and finally executed, His resurrection from the dead and ascension to the right hand of the throne of God, His session there during this "year of Jehovah's favor," the "day of vengeance of our God," and His return at the end of this age when Israel accepts Him. Thus the most minute details were outlined by the various Old Testament prophets (Ps. 110; Isa. 42:1-4; Isa. 61:1-9). Not only did they tell of the leading events that would occur in Messiah's redemptive work, but they also informed us when He would appear to begin this plan of redemption; namely, 483 years after the issuing of the decree by Cyrus for the Jews to return from the Babylonian captivity (Dan., chap. 9).⁵

Footnotes:

³ Piecing together the fragmentary data which we glean from the records of Egypt at this time, we have the following picture: Hatshepsut, the ablest and most influential princess of Egypt, was the patroness of Moses. She was so very powerful at the court that Thothmes III had to favor Moses. The king however hated her. Upon her death Moses therefore had to flee from the country since there was no longer anyone to champion his cause--he being a member of the despised Hebrew slave nation.

⁴ According to many predictions, here and there, in the Hebrew Scriptures, the Messiah is scheduled to enter the world by miraculous conception and virgin birth, to be rejected by Israel, to be put to death and be buried, to rise from the dead, to ascend to the right hand of the throne of God to remain there until Israel sees and acknowledges her mistake in rejecting Him and pleads for Him to return. When she does, He will return, deliver her, set up His kingdom, and reign over all nations. The proof for the various items of the activities of Messiah will be given later in the text.

⁵ For a full discussion of the subject concerning the seventy weeks of years of Daniel, chapter 9, see Messiah: His First Coming Scheduled; and The 70 Weeks of Daniel, by David L. Cooper.

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