The Messiah and the Covenants of Israel

The Glory of God (Continued)

IS THERE A DEFINITION OF THE GLORY OF GOD?

The concept, ‘the glory of God’ is very difficult to get a handle on. The phrase is used in so many ways and in so many contexts that no one definition seems adequate. But there is an incident in the Bible where the main features of the ‘glory of God’ are identified, and so can provide us with a limited definition which may help. During a dispensation-changing encounter when God provided a legal framework for the nation of Israel, Moses asked God for a glimpse of His glory. In acceding to this request the LORD first described what would happen, and then fulfilled it exactly as He described it. The experience was clearly tailored to suit the need of Moses, and indicated how the glory of the LORD related to humankind. In it, God’s glory was tied up with His Name and His goodness. When the LORD appeared, He proclaimed what the rabbis came to call the ‘Thirteen Attributes of Mercy’ (Hebrew - shelosh ʿesreh middot). “The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin” (Exod. 34:6,7). Only after the thirteen attributes of mercy does He mention the attribute of justice, “by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation” (Ex.34.7). In His relationship with humankind, God must exercise righteous judgment, but He delights in showing mercy. In these verses, His magnanimous qualities are emphasized over His judgmental actions. He demonstrated this priority once and for all by sending the Messiah, his own Son, to take the judgment called for by His own righteousness, and to provide mercy for all who would receive it.

So, in His relationship with humankind, it is the LORD’S mercy that provides the beating heart of His glory. He certainly made sure that Moses knew exactly the qualities that expressed His glory most fully. “Goodness and truth” could equally be translated “Kindness and faithfulness”. The Hebrew ḥesed ve-ʾemet appears frequently as a word pair to express a single concept. Each of the components has a wide range of meaning. Ḥesed involves acts of beneficence, mutuality, and often also obligations that flow from a legal relationship. ʾEmet, usually translated “truth,” encompasses reliability, durability, and faithfulness. The combination of terms expresses God’s absolute and eternal dependability in dispensing His benefactions. They are enumerated - mercy, grace, longsuffering, and forgiveness for iniquity, transgression and sin. (These last three are the Biblical descriptors that are used to summarise all kinds of sin – sins of word, sins of thought, sins of deed, sins of commission, sins of omission, secret sins and open sins, accidental sins and presumptuous sins, deliberate sins and unintentional sins, sins against man and sins against God, sinful motives that produce sinful actions as well as the sinful actions themselves.) Having said, “I will make all My goodness pass before you, and I will proclaim the name of the LORD before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion,” (Exod. 33:19) the act is described more fully in its performance. Its structure was something like the custom of Eastern potentates who would send a herald before them, to announce their name, attributes and high ranking titles. “Now the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. And the LORD passed before him and proclaimed, ‘The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation’” (Ex 34:5-7). It is clear that both righteousness and mercy are elements of His glory, but if righteousness is the foundation, mercy is the capstone. As James wrote: “Mercy triumphs over judgment”. (James 2:13)

The Name of God used in the proclamation of His goodness is the identifier that is considered by the Hebrew nation as the holiest and most Jewish of all God’s Names. It is written with four consonants YHWH (yud, hei, vav, hei) and is referred to as the Tetragrammaton (Greek for ‘four letter word’), or the ‘Ineffable Name of God’, sometimes reduced to ‘Ha-Shem’ (the Name). This Name is the Name that takes precedence in the relationship of God with humankind, and stresses the divine qualities of loving kindness and mercy. It is the Name strongly connected to the covenant relationship between the LORD and Israel. It reappears again and again in those compound names that are so precious, i.e. Jehovah-Jireh; Jehovah-Nissi; Jehovah-Tzidkenu; although the use of ‘Jehovah’ is the result of using the vowels of ‘Adonai’ with the Tetragrammaton to be able to pronounce the Name that had ceased to be verbalised after the fall of the Temple in AD70.

Moses, the man, who was the mediator of a covenant of works, asked to see the glory of God and was granted to see a manifestation of the goodness, grace, mercy, truth, longsuffering and forgiveness of God, which was integrally bound up in His Name. We are reminded of the connection with the Decalogue, “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes His name in vain.” (Exod. 20:7) Moses, the man whose work is synonymous with legalism and justice was reminded that mercy is His glory. So even as far back in the T’nach as Moses, we are impelled to consider that the Lord’s dealings with man, in grace and gift, were to His own glory.

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The Messiah and the Covenants of Israel

Today we begin a new series of studies dealing with the Covenants of Israel and how Jesus of Nazareth viewed them and related to them.

INTRODUCTION

One of the great foundation blocks of the healthy relationship between God and humankind is His righteousness. It can be guaranteed that in all His speech and actions He is righteous. By this it is suggested that because He is righteous you can trust what He says, you can trust His word. Invariably, He says what He means, and He means what He says.

Every word that comes from the mouth of God is carefully chosen and perfectly weighted. And because of His foreknowledge, He never, at any time, has to reverse or cancel His promises. In these days when there are subtle attempts to undermine the Word of God, we declare we can trust it, all of it, with no exceptions, and this is especially true of those utterances of the LORD that have covenant status. We have confidence in the righteousness of God, and confidence in the Word of God, and confidence in the covenant promises of God.

Inasmuch as the New Covenant was a guaranteed promise to Israel we must ask how it applies to Gentile believers. But since a proper understanding of the subject will necessitate an examination of the whole covenant relationship between God and Israel we will also examine the Abrahamic, Mosaic, Land and Davidic Covenants.

THE GLORY OF GOD

God’s prime purpose – to work all things for His own glory. Renald E. Showers wrote: “The Bible deals with the issue of meaning. It offers a systematic interpretation of history. It covers the entire scope of history from beginning to end, including the what and why of the future. It presents a unifying principle which ties together and makes sense of the whole gamut of events, distinctions, and successions. The Bible demonstrates that history has an ultimate goal or purpose”. If this is true, what is that ultimate goal?

Normally, there is offered two answers to this question. The first is that God’s ultimate goal in His dealings with humankind is redemptive, that is He is working for the salvation of man. The second is that God is working all things for His own glory. In the first it appears that humanity is central, that is, “all things work together for good to those who love God, to those who are the called according to His purpose”. (Rom. 8:28) In the second, it makes God and His glory central. It seems to this writer that the second is more credible than the first, that is, that God is working all things for His own glory. That it would include a plan of salvation for fallen humanity within its remit is quite understandable, but ultimately all will be accomplished for the glory of God. Paul, in his epistle to the Corinthians spoke of the hardships he endured in discharging the duties entailed in the stewardship of the gospel. He wrote, “For all things are for your sakes”, (2 Cor.4.15) which on the face of it would support the view of those that say that the purpose of God is mainly salvific; but Paul makes that view secondary, and puts the glory of God in prime place, for he continued, “that grace, having spread through the many, may cause thanksgiving to abound to the glory of God”. Similarly, in Ephesians, he states that events within the predetermined will of God is in harmony with this over-riding aim that all things should redound to His glory. Paul wrote, “having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in the Beloved”. (Eph 1:5,6) The essence of this is repeated in verses 11 through 14. “In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, that we who first trusted in Christ should be to the praise of His glory. In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory”.  To the Philippians he wrote: “And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God”. (Phil. 1:9-11)

These verses teach that

we are saved to the glory of God, and

we are being kept to the glory of God, and

our lives should be lived to the
glory of God.

Indeed Paul encapsulates it in a phrase, “do all to the glory of God”. (1 Cor. 10:31) Christians for centuries have known this. The Westminster shorter catechism asks the question, “What is the chief end of man?” and gives the answer, “Man’s chief end is to glorify God and to enjoy Him forever”. It supports the first half of this answer (man’s chief end is to glorify God) with the following proof texts:

“I will praise You, O Lord my God, with all my heart, And I will glorify Your name forevermore”, (Ps 86:12)

“Also your people shall all be righteous; They shall inherit the land forever, The branch of My planting, The work of My hands, That I may be glorified”, (Is 60:21)

“For of Him and through Him and to Him are all things, to whom be glory forever. Amen”. (Rom. 11:36)

“For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s”. (1 Cor.6.20)

“Therefore, whether you eat or drink, or whatever you do, do all to the glory of God”. (1 Cor.10.31)

“You are worthy, O Lord, To receive glory and honor and power; For You created all things, And by Your will they exist and were created.” (Rev.4.11)

If you add the verse, “The heavens declare the glory of God; And the firmament shows His handiwork”, (Ps. 19:1) then it could be suggested that we should also look after the planet to the glory of God.

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The Messiah and His Miracles (Continued)

A FINAL SUMMARY

We conclude our examination of the attesting miracles, performed by Jesus of Nazareth to authenticae His Messianic claim, by asking our original questions once again.

Did the Jewish nation have any expectation of a Messiah at the beginning of the Christian era? Some historical indicators suggest there was such anticipation, at least among some of the population of Israel. The Baptist’s ministry mightily increased this anticipation.

Did Jesus claim to be the promised Messiah? Yes! His claim to be the fulfilment of the Messianic promise of Isaiah 61 would be enough, but repeatedly through His ministry, He called for people to accept Him as such, with dire consequences if they did not. He said, “ye shall die in your sins: for if ye believe not that I am He, ye shall die in your sins”.

Did Jesus of Nazareth claim to be God incarnate? Yes He did, both obliquely and directly. This claim was the most difficult for the Sanhedrists to evaluate. Rejection of this claim allowed them to justify to the public their complicity in the execution of Jesus.

What evidence was the Messiah expected to provide to support His claim? The attesting signs were familiar to the students of the T’nach arising from those identified as attesting signs for the great Jewish prophet and deliverer Moses.

Did Jesus of Nazareth provide that evidence to support His Messianic claim? Yes! His ministry is peppered with attesting miracles, especially the healing of leprosy (in one recorded instance ten lepers healed at the same time), and the casting out of demons in large numbers. The quantity and quality of healings and exorcisms testified that heaven was in harmony with the miraculous ministry of Christ. “The works which the Father hath given me to finish, the same works that I do, bear witness of me”.

How did the nation’s leaders investigate His claims? They followed accepted procedures. First investigating, then interrogating and finally deciding. So striking was the ministry of Jesus that the Sanhedrists were compelled to spend many man-hours checking, debating and evaluating the claim of the prophet from Nazareth.



What was the decision of the nation’s leaders? How did the Jews react to His claims? The leaders rejected them, and led the bulk of the population to reject them also. The Scribes and Pharisees rejected the Messiah because He exposed their hypocrisy, and opposed both their commitment to the oral law, and their position as interpreters of the law. The Sadducees rejected Him because He opposed both their doctrine and their hypocrisy. He opposed their doctrine because it was weak and limited, being based on the Pentateuch alone. He exposed the hypocrisy of the many Sadducean priests who gave lip service to holiness by following the rules of purity imposed by the Pentateuch, while being corrupt, running the Temple as their own personal moneymaking monopoly. The rejection of the Messiah was summarised, “light is come into the world, and men loved darkness rather than light, because their deeds were evil”.

What was the response of Jesus to their decision? He rejected that generation of Israel. The nation contemporary with the coming of their Messiah, as a unit, lost the opportunity to be a part of the Messianic kingdom. He postponed the Messianic kingdom until a repentant Jewish nation would call for His return. Individual Jews could repen

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t and be saved but the nation’s leaders had wasted the national opportunity.

What happened next? The sign of the prophet Jonah. The first part of the sign was the death of the Messiah (blood on the ground). The second part was His burial, His descent into Hades. The third part of the sign was His resurrection. The highest exaltation followed the humiliation of Messiah.



 And then? From the throne of God, the Christ of God sent the Spirit of God, to equip and guide the Church. The commissioned apostles of the Messiah went everywhere preaching His gospel, a gospel of a crucified, resurrected and exalted Messiah, they too providing attesting and authenticating signs.

The Messiah and His Miracles (Continued)

The importance of the resurrection/ascension of Christ.

The Messiahship of Jesus of Nazareth rests on His resurrection/ascension. When they asked Him for another attesting sign, He promised the sign of the prophet Jonah, the sign of death and resurrection. If He did not rise from the dead, then the Jewish leadership would have been right in refusing to recognise Him as Messiah.

The Divinity of the Messiah rests on His resurrection/ascension. Jesus Christ was: “declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.” (Rom.1:4) As previously mentioned, not only did He have power over His own life, but was able to permit His enemies to participate in His death knowing He could take His life up again. He said: “Destroy this temple, and in three days I will raise it up … but He was speaking of the temple of His body” John 2.19-21 (NASB). This power over life and death is divine!

The Sovereignty of the Messiah rests on His resurrection/ascension. Paul wrote: “For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living” (Rom.14:9).

The Present Intercessionary Ministry of the Messiah rests on His resurrection/ascension: “It is Christ who … is … risen, who is even at the right hand of God, who also makes intercession for us.” (Rom.8:34)

Our Justification rests on His resurrection/ascension: “Jesus our Lord … who was delivered up because of our offences, and was raised because of our justification.” (Rom.4:25)

Our Regeneration rests on His resurrection/ascension: “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet.1:3)

Our Present Life rests on His resurrection/ascension: “… just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” (Rom.6:4)

Our Resurrection rests on His resurrection/ascension: “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep … For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming”. (1 Cor.15:20-23)

The resurrection of Christ is essential to the whole doctrine of redemption: “But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty … And if Christ is not risen, your faith is futile; you are still in your sins!” (1 Cor.15:13-17)

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