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Noah Webster in his An American Dictionary of the English Language, New York, 1828, cites
the definition for "reveal" as "1. to disclose; to discover; to show; to make known something
before unknown or concealed; as to reveal secrets. 2. To disclose, discover or make known from
heaven. God has been pleased to reveal His will to man."
He continues further to define "revelation." "1. The act of disclosing or discovering to others
what was before unknown to them; appropriately, the disclosure or communication of truth to
men by God Himself, or by His authorized agents, the prophets and apostles. 2. That which is
revealed; appropriately, the sacred truths which God has communicated to man for his instruction
and direction. The revelations of God are contained in the Old and New Testament."
All knowledge of God is revealed knowledge. God alone reveals Himself and knowledge about
Himself. He lets us know as much as He desires about Himself and His purpose.
In the Greek, apokalypsis, "revelation" means a "removing of the veil, an uncovering." A good
example of this is when Peter declares Jesus is the Christ, the Son of God.(1) This revelation
allowed Peter to see the ideal perfectly. Thus, a veil removed shows a new truth that was before
not known at all.
According to the Jewish Publication Society of America's (JPSA) translation of Psalm 19:1-6a:
"The heavens declare the glory of God, the sky proclaims His handiwork. Day to day makes
utterance, night to night speaks out. There is no utterance, there are no words, whose sound goes
unheard. Their voice carries throughout the earth, their words to the end of the world. He placed
them in a tent for the sun . . ." The Bible begins revealing God and His reality as the
Creator-God. "For since the creation of the world His invisible attributes are clearly seen, being
understood by the things that are made, even His eternal power and Godhead, so that they are
without excuse (for not worshiping) the Creator, who is blessed forever. Amen."(2)
The revelation of God shows His "eternal power and Godhead" in creation. "You whose splendor
is celebrated all over the heavens!...Your heavens, the work of your fingers, the moon and stars
that You set in place . . ."(3) God now reveals Himself through His Name, Elohim.
In the opening of the Hebrew Scriptures we find, "In the beginning ELOHIM . . ." This name
shows the plurality of God, the one indivisible divine essence that exists eternally as Father and as
Son and as Holy Spirit. It is a name reflecting Divine majesty and power. Brown, Driver, and
Briggs show the meaning of ELOHIM as "the plural of majesty." But most often ELOHIM is the
proper Name suggesting the uniqueness of His being Three-in-One. The Bible has begun His
revelation starting with the Creation of the world "by the things that are made."(4)
Genesis 1:1 shows the name ELOHIM in the plural form. Still, it can be treated as singular, in
which case it means the "One Supreme Deity," and is rendered "GOD" in most English versions of
the Bible. It takes the identity of a common noun and conveys the notion of all that belongs to the
ideas of Deity. It is appropriate to cosmic and worldwide relationships as there is only one
Supreme and True God, and that He is a Person. It is characteristic of Hebrew that extension,
magnitude, and dignity, also actual multiplicity, are expressed by the plural according to Gesenius.
Lester Sumrall has expressed the meaning of ELOHIM clearly when he shows that it means
"something (or someone) that is worshiped." This is the whole purpose of our existence: to
worship Him Who created us. "The sum of the matter, when all is said and done: Revere God and
observe His commandments! For this applies to all mankind."(5) We find also an amplification of
His Name in the second chapter of Genesis(6) that identifies Him as the Self-existent or Eternal
Creator. This name, JEHOVAH-ELOHIM, shows the ELOHIM in covenant relationship with His
people.
The meaning of JEHOVAH is "underived existence," "HE IS," or "I AM BECAUSE I AM," the
God of Abraham, of grace, and truth, and love; self-existence, eternity. ELOHIM is God in
nature, JEHOVAH is God in grace. This shows why He is to be worshiped: He is the God of
perfection and power, a finishing God.
As we find Him known by His Name JEHOVAH when he appeared to do what he had
promised(7), so now we have Him known by that Name when He had perfected that which He had
begun. JEHOVAH-ELOHIM is that great and incommunicable name of God that denotes His
plurality in having His being of Himself, and His giving being to all things. JEHOVAH-ELOHIM
is His revelation now that heaven and earth are
complete.
Before we look at God's revelation in the first covenant, let's define the parts, or constitution, or a
covenant - especially one between God and man.
The first item in any covenant is the wording. Since God's Word is always truth and perfect, who
better to draw up the language of the covenant than Himself. In any man-made covenant,
contract, at least two of the signatories must agree on the meaning of the vocabulary. Clearly
God's wording is such that there is no thought of discussion on what it means.
The wording will show blessings. It also will show cursings. And it will show how long the
covenant will last. This revelation of God shows that He lacks a hidden agenda, that He is the
Truth. His conditions are clear. He will not change them to meet the changing whims of man.
Many of God's covenants have a pledge attached. The purpose of the pledge is to confirm the
conditions of the covenant. This pledge is a solemn affirmation with an appeal to God for its truth.
God has bound Himself to the fulfillment of these promises, thus making the covenant irrevocable.
God is revealed as unable to break a promise.
There is the blood of the covenant. All covenants are viewed as life and death commitments. A
ratification of the covenant always involved bloodshed as we shall see in the specific covenants.
Life is in the blood. The sacrificial blood used to make the covenant official represented the life
commitment of those entering the covenant. God is revealed through this token of obedience in
the giving of security from His wrath. By the Blood we are cleansed from sin and can live with
Him in eternity.
And finally there is the seal of the covenant. A seal is an ongoing tangible witness to the sincerity,
the veracity, of the covenant. The seal serves as a reminder of the authenticity of the covenantal
promises and terms.
Within any covenant that has been declared by God, there is found one or more blessings. His
creation hears in His intention in fulfilling His covenants those aspects of His goodness and
benevolence. God is always on the side of Man for his
well-being.
When JEHOVAH-ELOHIM decided to make Man in a resemblance of His image(8) the first direct
covenant was made. This covenant is identifiable as the Edenic Covenant. "And God said, 'Let us
make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky,
the cattle, the whole earth, and all the creeping things that creep on earth.' And God created man
in His image, in the image of God He created him; male and female He created them. God blessed
them and God said to them, 'Be fertile and increase, fill the earth and master it; and rule the fish of
the sea, the birds of the sky, and all the living things that creep on earth.' God said, 'See, I give
you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit;
they shall be yours for food. And to all the animals on land, to all the birds of the sky, and to
everything that creeps on earth, in which there is the breath of life, [I give] all the green plants for
food.'"(9) The basic premise of the covenant was the involvement of the creation of Man in God's
image. By his obedience and faithfulness Man holds a guarantee of dominion of all that he
surveys.
"Covenant," according to Strong's Concordance, is defined from the Hebrew word "Beriyth" as a
"compact." The idea behind compact is from the early custom of passing between pieces of flesh,
thus the implication of the thought of "cutting a covenant."(10) Gesenius additionally defines this
word "as covenant, pact, or compact" between men and/or between God and man. What is
important to recognize is that the covenant between God and man is as a Divine ordinance
complete with signs and pledges.
God proves to be the initiator when a covenant is instituted. Any time a covenant was needed
between God and man He made the presentation. Seeking Man's obedience to His will, God came
to Man declaring what He wanted. Man did not come to God in this fashion.
Man cannot change the contract of the covenant of God's will, although he is free to accept or
reject it. In actuality, the idea of joint obligation is neither present nor stated. What is present is
that God declares He is obligated by His covenant(s) so "that the promise might be sure."(11)
In the Edenic Covenant we find the unique fact that man was the recipient but not its originator.
This further illustrates God's need and purpose that Man should be in covenantal relationship with
Himself. There can be no relationship with God apart from covenant. Thus, God was revealing
Himself in the creation of Man while simultaneously declaring His covenant purpose over Man.
In the Edenic Covenant God is first revealed in His declaration of purpose in the creation of
Man.(12) JEHOVAH-ELOHIM created Man in His image to show that the life of God is in the
activity of His thought, His feeling, and His will in the inward movement of His being to execute
His purposes. The moment "Our image . . .Our likeness" was created there was revealed the
physical manifestation of the Spiritual in the execution of His purpose.
In Genesis 3 is found the history of The Test. God is shown here is His office of Judge. Since He
is the author of the covenant, since He is the One who institutes its conditions, then He has the
right to "judge His people."(13)
Up until this point God walked and talked with Man.(14) God sustains a continuous personal
relationship to His creation. Life in all its aspects is God's gift to His creatures. His personality
was, and is, revealed in His Fatherhood. Walking and chatting with Man in the cool of the day
shows the Fatherhood of God in an infinite and eternal relationship. Fathers care about what their
children have done, are doing, and will be doing. The most often asked question is, "What have
you learned today?" God allowed Man to name all the animals that He created. This reveals God's
wisdom in allowing His children not to be mere robots, but living, breathing, thinking individuals.
As His children they would have run to meet Him with a welcome of humble joy to His gracious
visits.
At their sin God came in His righteous anger to judge the situation. He did not break the Edenic
Covenant. The stage was then set for the revelation of the Adamic Covenant where God came in
grace to fallen Man seeking to restore him back to covenantal relationship. The Edenic Covenant
promised dominion of man conditional that he be obedient. Man broke the seal of this covenant,
the Tree. This seal was symbolic of eternal life.
The blood sacrifice of the Edenic Covenant was sinless blood. This sinless blood was shed when
Adam was put into the deep sleep from which God built his bride. This sinless blood is a type of
the foreshadowing of the coming of the Messiah who shed His blood that we all might live. Here,
blood was shed for the same reason; but Man tainted it, unlike that in the case of the Messiah. It
was now up to God to bring a cleansing and restoration through His
love.
The Adamic Covenant was the beginning of the Covenants of Redemption. Upon the foundation
of the Edenic Covenant the Adamic Covenant constitutes the most comprehensive prophecy that
God has ever given to Man. It encompasses all successive covenants of redemption. It is a "seed"
covenant to the others that follow.
Close reading of this covenant will immediately evidence that the word "covenant" is not used at
all in God's relationship to Adam. However, in Hosea 6:7 (NIV) we find, "Like Adam, they have
broken the covenant - they were unfaithful to Me there."
In the noncanonical text of Sirach 17, verse 12, "He established with them an eternal covenant,
and showed them His judgments." In that it was originally made with Adam, this covenant can
also be considered universally with all mankind because Adam was the first of our kind.
God is revealed in the Adamic Covenant by His declaring His purpose in Man's redemption and
the judgment of Satan. God said, to the serpent, "I will put enmity between you and the woman,
and between your offspring and hers; they shall strike at your head, and you shall strike at their
heel."(15) These are the promises of blessing which involved the chosen seed of Israel, the virgin
birth of Christ, His ministry, the Church, and the eternal judgment of Satan and his kingdom.
"And when the kings were brought out to Joshua, Joshua summoned all the men of Israel and
ordered the army officers who had accompanied him, 'Come forward and place your feet on the
necks of these kings.' They came forward and placed their feet on their necks. Joshua said to
them, 'Do not be frightened or dismayed; be firm and resolute. For this is what the Lord is going
to do to all enemies with whom you are at war.'"(16)
"Grant us Your aid against the foe, for the help of man is worthless. With God we shall triumph;
He will trample our foes."(17)
Jesus said, "Behold, I give you the authority to trample on serpents and scorpions, and over all the
power of the enemy, and nothing shall by any means hurt you."(18)
"And the God of peace will crush Satan under your feet shortly."(19)
This seed promise reveals God in the consummation of Christ and the Church.
"Then the Lord God said to the serpent, 'Because you did this, more cursed shall you be than all
cattle and all the wild beasts: on your belly shall you crawl and dirt shall you eat all the days of
your life. I will put enmity between you and the woman, and between your offspring and hers;
they shall strike at your head, and you shall strike at their heel.' And to the woman He said, 'I will
make most severe your pangs in childbearing; in pain shall you bear children. Yet your urge shall
be for your husband, and he shall rule over you.' To Adam He said, 'Because you did as your wife
said and ate of the tree about which I commanded you, "You shall not eat of it," cursed be the
ground because of you; by toil shall you eat of it all the days of your life: thorns and thistles shall
it sprout for you. But your food shall be the grasses of the field; by the sweat of your brow shall
you get bread to eat until you return to the ground -- for from it you were taken. For dust you
are, and to dust you shall return.'"(20)
From the revelation of the mercy of God there is also the judgment of God. God will not allow
His ordinances to be broken. Thus, the promises of cursing: on the devil, the judgment on the
woman, judgment on the man, and the curse on the earth.
"And the Lord God formed out of the earth all the wild beasts and all the birds of the sky, and
brought them to the man to see what he would call them; and whatever the man called each living
creature, that would be its name. And the man gave names to all the cattle and to the birds of the
sky and to all the wild beasts."(21) "For the creation was subjected to futility, not willingly, but
because of Him who subjected it in hope; because the creation itself also will be delivered from
the bondage of corruption into the glorious liberty of the children of God. For we know that the
whole creation groans and labors with birth pangs until now."(22)
The promises of cursing continued, then, in the curse on the animal kingdom, the judgment of sin
by death, and ultimately, "so the Lord God banished him from the garden of Eden, to till the soil
from which he was taken. He drove man out...."(23) This was judgment by expulsion.
God is revealed in all of these acts of judgment as being partial and fair. Man could not partake of
the tree of life and live forever in an unredeemable state. The blood sacrifice of this covenant was
made from the skin of an animal(24) who had to die to cover their sin. God considered their act of
self-righteousness to be insufficient. "You have hidden Your face from us, and made us melt
because of our iniquities."(25) God now had to move in grace to deal with Man's sin and provide an
acceptable covering.
The breaking of the Adamic Covenant was deserving of death. God's immutability does not allow
Him to lie.(26) So, death had to take place in order to cover the sin. God introduced, for the first
time, a substitutionary sacrificial death in order to cover Man's sinfulness. "And the Lord God
made garments of skins for Adam and his wife, and clothed them."(27) JEHOVAH-ELOHIM had
to have killed an innocent animal to provide the necessary blood for the new covenant. This was
one of the examples that Adam was able to teach his sons in later years which was passed on from
generation to generation until written in the Law by Moses. This covenant sacrifice pointed to the
New Covenant sacrifice which is the body and blood of the Lord Jesus Christ.(28)
The seal of the Adamic Covenant is the skins with which they were covered. We wear clothing
today to cover our bodies in remembrance of this seal of the covering of our sin.
It is this one covenant's ideal that we see from Genesis to Revelation: the covenant of life. No
matter what Man does, or will do, God, in His infinite mercy, will keep us alive until that
day.
A part of the nature of God, one of His moral attributes, Holiness, was besmirched by the sin of
man. God's Holiness will occupy first place regardless of any other circumstances. It is by
Holiness that God desires to be known. It is that attribute by which He is the most greatly
glorified. Superficial views of God and His Holiness will produce superficial views of sin and the
need for atonement.
"For I the Lord am your God: you shall sanctify yourselves and be holy, for I am holy."(29) His
Holiness is the chief subject of rejoicing and adoration in heaven.
In the blood sacrifice of the Adamic Covenant (and even in the New Covenant) there is the
redeeming work, but though love makes the atonement, it is violated Holiness that demands God's
vindication over the pleading of love for the sufferer.(30)
Love does require a standard. The only standard this can be compared with is the Holiness of
God. God is separate from all that is sinful in being, and love can be tainted with sin. This
separateness is a characteristic of His being. Job declared, "...far be it from God, that He should
do wickedness; and from the Almighty, that He should commit iniquity."(31)
The Holiness of God magnifies His grace and redeeming love in providing for the acceptance of
those who are sinners and ungodly. "For God so loved the world that He gave His only begotten
Son, that whoever believes in Him should not perish but have everlasting life."(32) "For when we
were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous
man will one die; yet perhaps for a good man someone would even dare to die."(33)
R.A. Torrey wrote in his book, What the Bible Teaches, "The wonderfulness of God's love! It
would be no wonder if an unholy God could love unholy men; but that the God whose Name is
Holy, the Infinitely Holy God, could love beings so utterly sinful as we are, that it is the wonder
of eternities. There are many deep mysteries in the Bible, but no other so profound as
this."
Then "the Lord saw how great was man's wickedness on earth, and how every plan devised by his
mind was nothing but evil all the time. And the Lord regretted that He had made man on earth,
and His heart was saddened. The Lord said, 'I will blot out from the earth the men whom I created
-- men together with beasts, creeping things, and birds of the sky; for I regret that I made them.'
But Noah found favor with the Lord."(34)
Though man was now under the law conscience, the law of sin continued to drive him away from
covenantal relationship with God. This total failure to keep the covenant demanded God's
judgment.(35) The judgment from breaking the Edenic Covenant was death and expulsion from
Eden. The judgment for breaking the Adamic Covenant was death by a universal flood. Before we
go into that, let's pause to see how God is revealed in another of his attributes.
JEHOVAH-ELOHIM shows a revelation of another of His attributes. He hears, sees, feels, and
acts. He heard the noise of sin coming from the earth. He heard "the mouth of the wicked blurting
out evil things."(36) "A man may arrange his thoughts, but what he says depends on the Lord. All
the ways of a man seem right to him, but the Lord probes motives."(37) God heard the thoughts of
the wicked upon the earth. He found "every haughty person is an abomination to the Lord;
assuredly he will not go unpunished."(38)
This characteristic of His personality is proof that He hears all things that are uttered, whether by
mouth or by thoughts. In His regret as what He heard God is revealed as having emotions. This
personal emotion of regret, or grief as in some translations, is ascribed to God due to the personal
attitude and actions of men. Searching the Scriptures we not only see these feelings of grief, but
we see His anger,(39)His repentance,(40) His jealousy,(41) His hate,(42) His love,(43) His pity,(44) His
fellowship,(45) His pleasure and delight,(46) and other soul passions.(47) All of these revelations of
God's personality, unlike those of Man, is Holy. All of these characteristics of His personality are
simply a regard for His Holy Name, Will, and Government. They are personal elements revealing
personality in its possessor. These passions work for Him in the preservation of the universe and
all its parts in orderly relation proves the personality of God.
Whatever His soul desires or designs even that He does, and nothing can stand in His way or put
Him upon new counsels. Men desire many things which they may not do, or cannot do, or dare
not do. But God has an incontestable sovereignty: His will is so perfectly pure and right that it is
highly fit He should pursue all its determinations. And He has an uncontrollable power. None can
stay His hand. Whatever the Lord pleased that did He, and always will, for it is always best.(48) As
to the body of the people, it shall not be a correction in love, but He will execute judgments in
anger, and in fury, and in furious rebukes--strange expressions to come from a God who has said,
'Fury is not in me,' and who has declared Himself gracious, and merciful, and slow to anger. But
they are designed to show the malignity of sin, and the offence it gives to a just and Holy God.
This must needs be a very evil thing which provokes Him to such resentments, and against His
own people, too, that had been so high in His favor.(49) God is now turning from His creative
dealings with Man to dealings in judgment and destruction.
This brings us to the point of looking at the omniscience of God. He is a perfect Spirit. He has
perfect knowledge. In order to know what was going on in the earth, He had to have knowledge
of it. Since He is a Spirit, He has such knowledge. Selah. This infinite intelligence of God is
defined by Calvin as "that attribute whereby God knows Himself and all other things in one
Eternal and most simple act." "O the depth of the riches both of the wisdom of and knowledge of
God! How unsearchable are His judgments and His ways past finding out!"(50)
The universe as the expression of God's thought and plan suggests His omniscience. From the
intricacies of the heavens, through the cycles of nature such as the four seasons and the flowing of
tides, to the life giving structure of the human body, evidence of God's omniscience is everywhere
to be found.
The Scriptures teach that God is omniscient; His understanding is infinite; His intelligence is
perfect. This is another facet of His revelation. "God's knowledge is universal. It is unlimited in
space, time, or quantity. This is the characteristic of His knowledge corresponding to His
immensity, eternity, and plentitude, and implied in them. God's knowledge as universal is also His
knowledge of all that is possible in any imaginable universe, and of all that is actual in Himself and
the existing universe."(51)
"God's knowledge of the actual includes His eternal knowledge of the actions of free agents. The
Bible teaches that God not only foreknows, but in many cases has foretold the actions of men; yet
is recognized the freedom and responsibility of the agents fulfilling the prophecies. And God is
revealed in the Bible as not only foreknowing and foretelling the actions of free agents, but also as
knowing what, under different circumstances, they would have done but never did."(52) From all
eternity "the eyes of the Lord are everywhere, Observing the bad and the good."(53)
From His omniscience He sees and feels that "in the harvest of the wicked there is
trouble,"(54)because "a man's ways are before the eyes o God; He surveys his entire
course."(55)From the Holiness of God's judgment "the wicked man will be trapped in his iniquities;
He will be caught up in the ropes of his sin. He will die for lack of discipline, infatuated by his
great folly."(56)Thus Man's deeds ad actions, words and thoughts, imaginations and sorrows are
known by the Omniscient
God.
Even before judgment was executed, JEHOVAH-ELOHIM began to move in covenant grace to
preserve His next covenant man. Out of the Godly line He chose Noah, a man who was keeping
the Adamic Covenant.(57) God ordered Noah to build an ark. This ark of safety preserved Noah's
family and selected segments of the animal kingdom.(58) (Ever wonder why there are no dinosaurs?
God allowed them to die because they would not be able to survive in the new climate). The ark,
here, is a type of the body of Christ, a type of our salvation in the Lord Jesus Christ. It is also a
representation of the symbol of the fullness of the Godhead because of the three stories, or levels,
and their function within the ark.
The text repeats that the earth was corrupt(59) as if God was looking at the earth in pity and with
much longsuffering. Even so, "the long-suffering of God waited" for 120 years while the ark was
being prepared; and during this time, especially, Noah must have acted as a "preacher of
righteousness." He warned, through his preaching of righteousness, of the judgment to come
through much scoffing and similar persecution. Quite similar to the persecution of the Christian
community through discrimination in the 1980's and 1990's. This very act revealed God's giving
Noah the strength,His strength, that "where sin abounded, grace abounded much more, so that as
sin reigned in death, even so grace might reign through righteousness"(60) so that His "grace is
sufficient for you, for (His) strength is made perfect in weakness."(61) As a father gives strength to
his son, so did God give strength to Noah.
The promises of the Noahic Covenant reinstate God's purpose for man as stated in the Edenic
Covenant. There are added responsibilities and even restrictions. These added responsibilities and
restrictions reveals JEHOVAH-ELOHIM, the God in covenant relationship with His people, as
the ruler and overruler in the affairs of Men.
Crosses and obstacles in an evil course are great blessings, and are so to be counted. They are
God's hedges to keep us from transgressing, to restrain us from wandering out of the green
pastures so that "by disciplining them leaves His signature to turn man away from action...to spare
him from the pit"(62) so as to make the way of sin difficult, that we may not go on in it, and to
keep us from it whether we will or not. We have reason to bless God for both restraining grace
and for restraining providences.(63)
The promises of the Noahic Covenant were God's blessing upon Noah and his sons,(64)
productiveness and a whole multitude of descendants,(65) governing all living creatures on the
earth,(66) and for the first time, the eating of meat.(67) God's blessings continued with the earth
safeguarded from further curse,(68) and, in fulfilling the Solaric Covenant(69) the four seasons were
established,(70) and no more planetwide destructive flooding.(71)
Not only were there promises of blessing but there were promises of cursing, too. The curse given
in relation to this covenant is a part of the gradual, ongoing, unfurling of the curses in Scripture.
Thus far we have seen the curse upon the serpent,(72) upon the woman,(73) the man,(74) the
ground,(75) Cain,(76) and now, Canaan.(77)
Ham was the father of Canaan. Noah, after being mocked by Ham for being drunk, pronounced
the prophecy of blessing and cursing. The prophecy consisted of three parts. It promises from
God, as the God of power, that expansion to Japheth which is the characteristic of his
descendants, the European nations. It adds that Japheth shall dwell in the tents of Shem, that is,
as St. Augustine has said, "in the churches which the apostles, the sons of the prophets, reared;"
thus referring to the blessing which was to flow through all nations through the Hebrew race.
Canaan was to be the servant of Japheth, as seen in the subjection to Greece and Rome, of Tyre
and Carthage, the ancient centers of wealth and merchandise, and of Egypt, the empire of might
and the oldest of civilizations. "What are we all but descendants of Japheth, who dwell in the tents
of Shem; and what is the language of the New Testament, but that of Javan spoken in the
dwellings of Shem?"(78) Thus, the national and temporal blessings and cursings. As a point of
interest, it was to be through the seed of Shem that the Messianic blessing would come on all the
families of the earth.
The terms of the Noahic Covenant were faith and obedience,(79) the caution to not eat
blood,(80)and murder forbidden and backed with capital punishment.(81)Although the text does not
specifically state the oath, we find the oath in Isaiah 54:9, which says, "For this to Me is like the
waters of Noah, as I swore that the waters of Noah Nevermore would flood the earth...." The
blood sacrifice of the covenant were the sweet savour sacrifices of clean animals after the Deluge
had diminished.(82)
The rainbow became the seal of the covenant.(83) This seal of the covenant was placed in the sky
between heaven and earth, and between God and man. This was so that both could look upon it
and remember His covenant mercy. In the poetic language of an unidentified German writer, "The
rainbow, caused by the influence of the sun upon the dark clouds, would show to man, that what
was from heaven would penetrate that which rose from the earth; and as it spanned the gulf
between heaven and earth, it would seem to proclaim peace between God and man; while even
the circumstance that it bounded the horizon would symbolize how the covenant of mercy
extended to earth's utmost bounds."
God herein is revealed in that all administrations of His authority in relation to earth and to Man
pass through the remembrance of His covenant
mercy.(84)
In the next covenant era, going from Abraham to Moses, God was known as "EL SHADDAI"
(Almighty). The revelation to Abraham contains the mightiest statement of God to this point: "I
am El Shaddai. Walk in My ways and be blameless. I will establish My covenant between Me and
you, and I will make you exceedingly numerous."(85)
The word "EL SHADDAI" is archaic, but there is no doubt that it means "strong so as to
overpower." Besides its use in Genesis we find it employed as the name of God by Balaam,(86) by
Naomi,(87) and in the Book of Job where it occurs thirty-one times. In Exodus 6:3, it is said with
evident reference to this place, that "EL SHADDAI" was the name of God revealed to the
Patriarchs. The very gist of the passage in discussion is the identification of JEHOVAH and EL
SHADDAI, and the great object of the manifest care which the writer, Moses, distinguishes
Divine Names seems to be to show, that though JEHOVAH became the special name of
ELOHIM in His covenant relation that the God of Revelation was ever One and the Same.(88)
The name "God Almighty" (EL SHADDAI) shows that God can quickly and efficiently deal with
any situation concerning His people. Dr. W.A. Criswell notes that EL SHADDAI "...is a further
enrichment of the supreme name YAHWEH. 'EL' is the singular form of ELOHIM, and
SHADDAI is literally 'sufficient' or 'self-sufficient'; therefore, it is rendered 'almighty.' The
'almightiness' and 'self-sufficiency' of YAHWEH are adequate for Him to deal victoriously and
even destructively with His enemies."(89)
It pleased God to reveal Himself to Abraham. Now it is not that we see evidences of God
revealing Himself to the ungodly, but usually to those who are not seeking His Face for the
purpose of being placed in a position of power. Abram's being brought to the True Knowledge
and Worship of the True God had probably been quite some time before this dramatic change in
the course of world events. God, after seeing that the whole race of Man (after the Fall of
Babel(90)), was not interested in obeying Him, soon decided on the means of a Theocratic
Covenant with a chosen race. He looked down. There was Abram. The Abrahamic Covenant was
the next step.(91)
The theocratic covenant(92) of Abraham is an unconditional covenant in that it depended solely
upon God. The God who obligates Himself in grace, indicated by the unconditional declaration "I
WILL", to bring to pass the promised blessings. The covenant was revealed when it was time for
Man to re-learn how to trust God. Re-learn because, as with the previous covenants, this
covenant has a comprehension of the promises of God. This particularly reveals the Unchanging
God as He "has sworn and will not relent"(93) because as He said, "I am the Lord - I have not
changed."(94) What has changed from the first covenant to the present is the method of His
revelation to Man. As with Adam the revelation was all at once because of Adam's glorified state.
Since the Fall, however, God's revelation to man must of necessity be in a series of progressions
as our minds would not be able to handle the fullness of Him.
God is a covenant making--and keeping--God.(95) This is because "He gives meat to them that fear
Him: He will ever be mindful of His covenant."(96) The source of the covenant is always the grace
and mercy of God. It is His mercy that causes Him, the Higher Being, to stoop down to elevate or
lift a lower being up to His level. The whole purpose of Covenant is to make Man into the image
of God and bring him into fellowship with God.
In this covenant ELOHIM, the Tri-unity or Trinity, is again revealed. This covenant was not only
made with Abraham, but also to Isaac and confirmed to Jacob and then Israel.(97) These three
fathers were partakers of one covenant; even as three persons in the eternal Godhead are
partakers of one covenant.(98)
God blessed Abraham in a personal blessing.(99) In this particular blessing God also made
Abraham's name a standard by which all following blessings would be invoked! And this in
addition to making him a great nation. God blessed Abraham in the blessing to others(100) through
a means of reciprocity. Then, as if that was not enough, God promised through Abraham the
blessing that promised the birth of the Messiah(101) and even to the blessing of the multiplicity of
seed down the many generations.(102)
God added further blessings in that land that was blessed for an everlasting inheritance. "The Lord
said to Abram, after Lot had parted from him, 'Raise your eyes and look out from where you are,
to the north and south, to the east and west, for I give all the land that you see to you and your
offspring forever. I will make your offspring as the dust of the earth, so that if one can count the
dust of the earth, then your offspring too can be counted. Up, walk about the land, through its
length and its breadth, for I give it to you.'"(103)
God is revealing Himself here in His determination to ensure the Day of Restoration will have a
secure place in which to manifest itself.
God continues in the blessings to Abraham in the blessing of victory over enemies,(104) and the
blessing of kings.(105) The best blessing of all was the blessing of Divine Relationship.(106) "I will
maintain My covenant between Me and you, and your offspring to come, as an everlasting
covenant throughout the ages, to be God to you and to your offspring to come. I give the land
you sojourn in to you and your offspring to come, all the land of Canaan, as an everlasting
possession. I will be their God." Truly a promise that we can hold on to with security.
The only mention of a particular curse attached to this Covenant is when God said to Abraham
that He would "curse him that curses you."(107)
The terms of the covenant was the same as the others: faith and obedience.
The Abrahamic Covenant is one of the few covenants having an oath attached to it to make its
promises irrevocable. The first statement of oath is given in connection with the typical death and
resurrection of Isaac, the only begotten son of the Old Testament.(108) Because of God's
immutability(109) the promises of the Abrahamic Covenant can never be annulled.(110)
Another interesting facet of this covenant is the blood sacrifice. The sacrificial elements of the
Abrahamic Covenant were progressively unfolded during Abraham's lifetime. There is the
symbolism of the bread and wine (body and blood of Jesus Christ) offered to Abraham by
Melchisedek.(111) There are the animal sacrifices Abraham offered during the revelation of the
covenant(112) that were later expanded in the five offerings of the Mosaic Covenant, and there is
the sacrifice of Isaac--a revelation of the compassion and love of God Himself who would later
send His Only Begotten Son--in which Isaac was redeemed by a ram.(113)
The rite of circumcision became the everlasting seal of the Abrahamic Covenant.(114) The seal is
referred to as a token and as a sign. Circumcision involved the shedding of blood,(115) the
invocation of the name of the child, and on the eighth day;(116) all of which was the outward
evidence of their inward commitment to the terms of the covenant.(117)
God is revealed in this through His desire for the new creature to be circumcised in heart which is
"the seal of the righteousness of faith" for "as many as walk according to this rule."(118)
Because of its import, impact, and relevance to this discussion, we are going to allow Alfred
Edersheim to pick up this narrative for the next few pages.(119)
"It is far more important to think of the Kingdom of God, the history of which is given us in the
Holy Scriptures; for now we are at the beginning of its real appearance. If God had at the first
dealt with mankind generally, then with one part of the race, and lastly with one division of
nations, He now chose and raised up for Himself a peculiar people, through whom His purpose of
mercy towards all men were to be carried out. This people was to be trained from its cradle until
it had fulfilled its mission, which was when He came who was the Desire of all nations. Three
points here claim our special attention:--
"1. The election and selection of what became the people of God. Step by step we see in the
history of the patriarchs this electing and separating process on the part of God. Both are marked
by this twofold characteristic: that all is accomplished, not in the ordinary and natural manner, but,
as it were, supernaturally; and that all is of grace. Thus Abram was called alone out of his father's
house--he was elected and selected. The birth of Isaac, the heir of the promises, was, in a sense,
supernatural; while, on the other hand, Ishmael, the elder son of Abram, was rejected. The same
election and selection appears in the history of Esau and Jacob, and indeed throughout the whole
patriarchal history. For at the outset the chosen race was to learn what is the grand lesson of all
Scripture--that everything comes to us from God, and is of grace,--that it is not man's doing, but
God's working; not in the ordinary manner, but by His special interposition. Nor should we fail to
mark another peculiarity in God's dealings. To use a New Testament illustration, it was the grain
of mustard-seed which was destined to grow into the tree who branches all the birds of the air
were to find lodgment. In Abram the stem was cut down to a single root. This root first sprung up
into the patriarchal family, then expanded into the tribes of Israel, and finally blossomed and bore
fruit in the chosen people. But even this was only a means to an end. Israel had possessed, so to
speak, three crowns separately. It had the priesthood in Aaron, the royal dignity in David and his
line, and the prophetic office. But in the "last days" the triple crown of priest, king, and prophet
has been united upon Him Whose it really is, even JESUS, a "Prophet like unto Moses," the
eternal Priest "after order of Melchisedek," and the real and ever reigning "Son of David." And in
Him all the promises of God, which had been given with increasing clearness from Adam onwards
to Shem, then to Abraham, to Jacob, in the law, in the types of the Old Testament, and, finally, in
its prophecies, have become "Yea and amen," till at the last all nations shall dwell in the tents of
Shem.
"2. We mark a difference in the mode of Divine revelation in the patriarchal as compared with the
previous period. Formerly, God had spoken to man, either on earth or from heaven, while now He
actually appeared to them, and that specially as the Angel of Jehovah, or the Angel of the
Covenant. The first time Jehovah "appeared" unto Abram was when he entered the land of
Canaan, in obedience to that Divine call which singled him out to become the ancestor of the
people of God.(120) After that a fresh appearance of Jehovah, and of the Angel of the Covenant, in
whom He manifested Himself, marked each stage of the Covenant history. And this appearance
was not only granted to Abraham and to Hagar, to Jacob, to Moses, to Balaam, to Gideon, to
Manoah and to his wife, and to David, but even towards the close of Jewish history this same
Angel of Jehovah is still found pleading for rebellious, apostate Israel in these words: "O Jehovah
of Hosts, how long wilt Thou not have mercy on Jerusalem?"(121) The more carefully we follow
His steps, the more fully shall we be convinced that He was not an ordinary Angel, but that
Jehovah was pleased to reveal Himself in this manner under the Old Testament. We shall have
frequent occasion to return to this very solemn subject. Meantime it may be interesting to know
that of old the Jews regarded Him as the Shechinah, or visible presence of God,--the same as
appeared in the pillar of the cloud and of fire, and afterwards in the temple, in the most holy place;
while the ancient Church almost unanimously adored in Him the Son of God, the Second Person
of the blessed Trinity. We cannot conceive any subject more profitable, or more likely fraught
with greater blessing, than reverently follow the footsteps of the Angel of Jehovah through the
Old Testament.
"3. The one grand characteristic of the patriarchs was their faith. The lives of the patriarchs
prefigure the whole history of Israel and their Divine selection. In the words of a recent German
writer, amidst all varying events, the one constant trait in patriarchal history was "faith which lays
hold on the word of promise, and on the strength of this word gives up that which is seen and
present for that which is unseen and future." Thus "Abraham was the man of joyous, working
faith; Isaac of patient, bearing faith; Jacob of contending and prevailing faith." But all lived and
"died in faith, not having received the promises, but having seen them afar off; and were
persuaded of them, and embraced them, and confessed that they were strangers and pilgrims in
the earth." And it is still so. Without ignoring the great privilege of those who are descended
from Abraham, yet, in the true sense, "only they which are of faith, the same are the children of
Abraham;" "and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."
In that hour of Abraham's severest trial of faith, God revealed Himself by another of His names:
"JEHOVHAH-JIREH".(122) When the Angel of the Lord had pointed to a ram as a substitute for
Isaac, Abraham called upon "the Lord that Provides." This name reveals personal provision. The
Lord sees and provides for the necessities, not wants--but needs, of His
servants.
The next revelation of God is seen when God revealed Himself to Moses, and, recalling His
covenant with Abraham, sent Moses to deliver the children of Israel from Egyptian bondage.(123)In
His talks with Moses God instructed him in the building of the Tabernacle, ordination of the
clergy, details of ritual worship, and requirements of the Levitical law.
One of the most exciting statements on the revelation of God as seen through the eyes of Moses
and Aaron is the Midrashic account of the interview which took place between them and Pharaoh.
Pharaoh asked them, "Who is your God that I should hearken unto His voice?" They replied,
"The universe is filled with the might and
power of our God. He existed ere the world
was created, and He will continue in being
when the world comes to a final end. He
formed you and infused into you the breath
of life. He stretched forth the heavens and
laid the foundations of the earth. His voice
hews out flames of fire, rends mountains
asunder and shatters rocks. His bow is fire
and His arrows flames. His spear is a torch,
His shield the clouds and His sword the
lightning. He fashioned mountains and hills
and covered them with grass. He makes the
rains and dews to descend, and causes the
herbs to sprout. He also forms the embryo in
the mother's womb and enables it to issue
forth as a living being."(124)
This is the understanding of the revelation of God. It was this revelation that was the
underpinning of the Mosaic Covenant. The Mosaic Covenant was given to the children of Israel
430 years after the Abrahamic Covenant because God heard the cry of the children of bondage
and decided to set them free, as per His promise, so that His redemptive purposes, His character
and His way of life to other nations could be seen.(125) The words of the covenant, more words
than any other,(126) involved the Law.
The Law had three major divisions: Moral, Civil, and Ceremonial. The promises of the covenant were conditional on the same platform as the Abrahamic Covenant. As we shall see later, the curses were outlined in the Palestinian Covenant. With respect to the terms of the covenant we find that faith obedience was replaced with legal obedience.(127) Under this Israel could obtain the promise of life only by fulfilling the works of the Law to obtain righteousness.(128) However, under other covenants they could receive righteousness by faith in God's promises.(129)
A summary of the terms are:
1. The Ten Commandments, which showed man's relationship to God and man's relationship to man.(130)
2. Legal obedience to God.(131)
3. The heart condition of love of God that enabled them to keep His commandments.(132) Unless
God changed man's heart he would never be able by self-effort to develop a perfect heart of loving
obedience toward Him.
Interestingly enough there was no oath of this covenant.
In looking at the blood of the covenant we find an extremely detailed description of sacrifices that
typified the atoning work of Christ. The blood, as we recall, symbolized life and atonement.(133) In
the offerings we find three voluntary offerings: the burnt offering, the meal offering, and the peace
offering.(134)In the compulsory offerings there is the sin offering and the trespass offering. It is
easily seen in the reading of the Law that the blood has a voice,(135) it is life,(136) it is an atonement
for the soul,(137) it is evidence of out-poured life,(138) and it is the evidence of judgment on sin by
death.(139)
The seal of the covenant is distinctly revealed as the weekly Sabbath Day.(140) This was a reminder
that the Lord had made the heaven and the earth and sanctified the seventh day as a day of rest.
Thus, God's day of rest is Man's first day of life. The goal of the Sabbath is Man's redemption rest.
It asserts the principle of freedom under God, of liberty under God's Law. The essence of the
Sabbath is the work of restoration, God's new creation; the goal of the sabbath is the second
creation rest of God. Man is required to rest and to allow earth and animals to rest, that God's
restoration may work, and creation be revitalized. Every sabbath rest points to the new creation,
the regeneration and restoration of all things. God's work of restoration is from the ground up.
The Sabbath has always had reference to the future. The pattern of the Sabbath is in the past,
from the Sabbath of Creation. The entrance into the Sabbath is also in the past; for Israel, it was
the redemption from Egypt; for the Church, it is in the
Resurrection.
God is especially revealed in the Mosaic Covenant as written in the Pentateuch. There are a great
many symbols and types that reveal Him in countless ways. Rather than hide these revelations of
God within the text of overviews of various instances and situations, we shall first list the symbols
and found in the Pentateuch, followed by a listing of the types.
A symbol is a representation, i.e., one thing standing for another. A type is a prophetic
representation, i.e., on thing foreshadowing another. We shall see herein symbolic actions, colors,
creatures, directions, names, and objects. Although we do not recognize numerology as a basis of
Christian belief, a selection of vital numbers that aid in the understanding of God's revelation will
be shown.
Afterwards, we shall continue to look at the other covenants and other methods of God's revelation to Man. Since this overview of symbols and types is brief the reader is encouraged to use a concordance to locate the references of the symbols and types and follow the chain of thought involved in them throughout the Scriptures. Hence, specific references will be omitted in the basic interest of brevity.
Anointing. Anointing is the act of smearing with oil for the purposes of consecration.
Consecration is that act that separates from the worldly, or common, to that which is holy. This
action is even more readily seen in receiving Divine equipping from the Holy Spirit for service
unto God for the believer.
Breathing. This is just more than inhaling and exhaling life-giving oxygen for us mere mortals.
God is revealed in breathing as a symbol for the giving of life.
Circumcision. The symbolic action that shows the revelation of God in a person's life in that He
cuts away the flesh life to reveal His life in the believer.
The Lifting of Hands is the taking of an oath, or giving praise to Him, and surrender to Him.
There are a great many more symbolic actions that help us in finding the revelation of God. If we
but check all that we do unto the Lord then this list becomes greater and greater. In your daily
prayer chronicle begin to write down those actions that you do that symbolize the revelation of
God.
The symbolic colors are found in the Tabernacle and in the Temple and on the Priestly garments.
Amber
Black. This is the color of night; destitute of light. It is also a sullen attitude; an atrociously
wicked action; the destitution of all colors. So, it is symbolic of sin, death, and famine. It is the
very opposite of God's desire for us.
Blue Crimson Purple Red Scarlet White
A few of the symbolic creatures are: the clean animals thus symbolizing Christ and the saints; the
unclean animals representing the Antichrist, Satan, sinners, and generally the Gentile nations.
The bullock symbolizes the sacrifice that leaders must make in His service. The goat represents
sinners. The scapegoat is symbolic of Christ, our sinbearer. While the eagle is symbolic of
swiftness, it is the eagle's wings that provide the supernatural transportation.
Of interest are the numbers that symbolize God's Truths. By following out the number schemata
in the entire Bible we shall not find one single instance of disagreement.
The number one symbolizes God who is the source, the beginning, the first. The number two is
the minimum number for witness and/or testimony. Three is the manifestation of the Godhead: a
perfect testimony. The winds, seasons, and earth corners are represented by the number four.
Grace, atonement, life is shown in the number five. Six is the number of man, and also of Satan.
Perfection and completeness is found in the number seven. The number eight is symbolic of the
new beginning. Nine is the figure of completeness, finality, fullness (think of the number of
months for the fruit of the womb). And, finally, ten is the number for law, government,
restoration.
There are man-made objects that also symbolize God and His Kingdom. The altar is a place of
sacrifice and for incense. As pointed out earlier, Noah's Ark represented not only salvation but
the fullness of the Godhead. The purity of the sound of the bell is symbolic of the sweet sound of
the voice. Trials, afflictions, and pressures are represented in the furnace. Iron and
brassrepresent His judgment. The staff is the shepherd's protection. The covering for the pilgrim
or stranger is by the tent. The voice of prophetic utterance is represented by the trumpet.
In natural objects in the animal world we find that the fat of offerings is representative of inward
warmth and truth. For natural minerals dust is the frail nature of man; oil is the anointing of the
Spirit; salt is symbolic of judgment on people and on the land; sand is the physical seed of
Abraham; smoke is the overpowering presence of God; and precious stones are symbols of the
glories of the twelve tribes.
Mankind has been staring at the sky from the beginning. There are many objects in the sky that
symbolize the various revelations of God. The cloud, similar to the smoke, surrounds the
Shekinah glory of God. However, in the plural, clouds represent several things, such as: the
chariots of God; the glory of God; hosts of people; and armies of the enemy. Rain is a revival, a
refreshing; an outpouring of the Spirit and the Word. The rainbow has no other symbolic meaning
other than the Seal of God's covenant with His people, despite claims of the New Age movement
to the contrary. The stars are the light-bearers of those who are fallen away in apostasy. The glory
of God the Father is seen in the sun. The sun, moon, stars are symbolic of glory of the Godhead
and even resurrection. Spiritual power, whether for bad or good, is represented by the wind.
In the religious aspect symbolic objects have even more a precious idea of the representation of
the revelation of God. The Ark of His Covenant is the idea of Christ in the fullness of the
Godhead bodily. The unleavened cakes are shown as the purity of life presented to God. The
golden candlestick is Christ the light in whom dwells God's fullness. The incense represents not
only the prayers of the saints but also intercession. The brazen laver is the emblem of our
sanctification and separation. The white raiment is the priestly attire. The blue ribband is a
reminder of God's laws. The tabernacle indicates God's habitation with me. The table of
shewbread is an indication of nourishment and communion with God. The veil is a device that
gives us access to God.
The symbolic places are interesting as they show the journey along the narrow way to God.
Babylon is the city of Satan and confusion. Canaan is representative of our inheritance in Him.
The Cities of Refuge represent refuge in Him and in the Church. Eden is the Paradise of God.
Egypt betokens bondage. Jerusalem is the City of God and peace (note the difference between
this City and Babylon). The Jordan River symbolizes death to self and baptism. Mount Ebal is
the mountain of cursing; Mount Gerizim is the mountain of blessing. Mount Moriah is the
mountain of sacrifice and the temple; and Mount Sinai is the mountain of law and covenant. The
Red Sea is symbolic of the baptism in water.
Moses' Tabernacle was erected after very specific instructions from God. Since these instructions
were very specific that shows God had a purpose and a meaning for each item. These are:
blueshowing the Lord from Heaven. Brass is representative of His capacity to endure judgment
for sin. Gold is His divine glory and nature. The fine linen is symbolic of His holiness and
righteousness. Silver shows His redemptive ministry and power. The badger's skins shows His
protection and also unattractiveness to the unregenerate. The skins of rams dyed red represents
substitution. The precious stones are His priestly glories and perfections on behalf of His people.
The shittim wood shows His incorruption.
Now we shall look, again briefly, at types. As previously noted a type is a prophetic
representation, i.e., one thing foreshadowing another. We shall glance at the same categories as
the symbols. However, this listing will be cross some categories.
Abel is a type of the shepherd-martyr. Abraham is a type of the Everlasting Father; while
Abraham and Sarah together typify God and Israel. In the same idea Adam and Eve typify
Christ and the Church. The Angel of the Lord is the second Person of the Trinity in the capacity
of God's messenger. The blood on door posts and lintels typify the faith application of
redemption. The bruising of the head is Satan's head crushed while the type of the bruising of
the heel is Christ crucified. The consecration of priests with water, blood, and oil is a type of the
consecration of believers by water, blood, and Spirit. The exodus from Egypt typifies the
departure from sin's bondage. Jacob typifies the anointed of Bethel while Joseph typifies the
rejected beloved Son. Judah is the sceptered one, the ruler, the king who conquers through his
praises. The leper typifies the sinner. Levi typifies the believer priest, an important concept which
the Pentateuch spells out how one should behave as a priest unto God. The gathering of mannais
a type of feeding on the bread of life. Melchisidek is a type of the Priest-King and Moses is the
type of the lawgiver-prophet. The Red Sea crossing is separation from the world by water
baptism. The waters of separation typifies the washing of water by the Word.
These lists of symbols and types are by no means complete. Many of the symbols and types that
were omitted actually reveal the Messiah, our Lord Jesus Christ. A particular issue will be
addressed further on in this study.
Not only is God revealed through shadows and types, but, as we have already seen, through His
Names. During the Mosaic period there were at least two other Names of God revealed in
situations. One was JEHOVAH-NISSI and the other JEHOVAH-ROPHEKA.
JEHOVHAH-NISSI means The Lord Is Our Banner. This Name reveals personal leadership by
God. This Name Moses gave to the God who led them through a tremendous battle with the
Amalekites(141) by Israel under Joshua at Rephidim. God is show here as the Lord who leads us
against the enemy and in whose Name we are more than conquerors.(142) This is also the alternate
meaning of the Name in that "the Lord is my sign of conquest." This Name is used to declare that
God will always fight to conquer the enemies of His people. God has taught us that when personal
problems arise that, instead of being overwhelmed by them, we can call upon Him who will raise
His standard. The odds will be defeated.
JEHOVAH-ROPHEKA is the Lord that heals, or the Lord our healer. This Name reveals personal
preservation. The word means to mend as a garment is mended, to repair as a building is
constructed, and to cure as a diseased person is restored to health. All healing, both direct and
indirect, is from God. He is our saving health. God revealed His Name to His people in the
promise of health in exchange for obedience to His commandments.(143) God has declared the
conditions for His blessings. All that is necessary to receive them is complete obedience to
Him.
In parallel to the Mosaic Covenant we find a little known covenant called the Palestinian
Covenant. The whole purpose of this covenant was to express the conditions for entering and
maintaining the Promised Land. God is revealed herein as providing a place to live and survive for
the ones He has called out of bondage. This bondage is not only a physical thing replete with the
overseer's whips and chains, but also a mental and spiritual bondage. In this we easily see all the
Names we have thus far discussed.
The first generation of the Israelites failed to see the Promised Land and died without entering
into covenant rest.(144) The new generation received a reaffirmation and amplification of the
Mosaic Covenant for the keeping of the Land promised in that covenant.
What God promised was a Land overflowing with blessing.(145) The Promises of Blessing(146)would
come upon them and they would receive the Blessings in all areas and aspects of their lives. These
Promises of Blessing have not been canceled, and we, the joint heirs, may reap these blessings.
On the other hand the Promises of Cursing(147) are also spelled out in the event of disobedience to
His commandments.
The terms of the covenant were basically very simple: Obey the Commandments,(148) maintain
their love for God,(149) and rest for the Land.(150)
There is no specific oath attached to the blessings of the covenant, but there is an oath attached to
the curses.
The blood of the covenant was to be shed in the same manner as the Mosaic Covenant.(151)
The seal of the covenant has two parts: the Sabbath rest,(152) and the sending of the early and latter
rains.(153)
Just as the principles of rest and rain upon obedience to the covenant are applicable in the natural
they are also applicable in the spiritual. "For we are God's fellow workers; you are God's field,
you are God's building,"(154) "waiting patiently for ... the early and latter rain."(155)
Of especial interest in respect to this covenant is what happened just after the Israelites entered
the Land. "At that time Joshua built an altar to the Lord, the God of Israel, on Mount Ebal, as
Moses, the servant of the Lord, had commanded the Israelites--as is written in the Book of the
Teaching of Moses--an altar of unhewn stone upon which no iron had been wielded. They offered
on it burnt offerings to the Lord, and brought sacrifices of well-being. And there, on the stones,
he inscribed a copy of the Teaching which Moses had written for the Israelites. All
Israel--stranger and citizen alike--with their elders, officials, and magistrates, stood on either side
of the Ark, facing the levitical priests who carried the Ark of the Lord's Covenant. Half of them
faced Mount Gerizim and half of them faced Mount Ebal, as Moses the servant of the Lord had
commanded them of old, in order to bless the people of Israel. After that, he read all the words of
the Teaching, the blessing and the curse, just as it is written in the Book of the Teaching. There
was not a word of all that Moses had commanded which Joshua failed to read in the presence of
the entire assembly of Israel, including the women and children and the strangers who had
accompanied them."(156) The sanctuary of the Palestinian Covenant was
complete.
Before we look at selected testimonies of God in the Scriptures, let's review the last major
covenant in the Old Testament, the Davidic Covenant. This covenant was made with David and
his house through Nathan and was conditioned, like all the others, upon obedience and faith. It
also is an everlasting covenant. The Abrahamic Covenant and the Mosaic Covenant are reviewed,
amplified, and re-confirmed. What is new is that the promise of the revelation of kingship is now
substantiated. This promise actually is fulfilled in the New Covenant in that Jesus Christ would
rule over the house, throne, and kingdom of David forever and of "the increase of His government
there would be no end."(157) So is created a theocratic monarchy.
JEHOVAH had the plans for the house of God, the body of the church. He gave the plans to the
father and the privilege of building the house to the son. David is a type of the Father, in relation
to building the house of God. The words and details of the covenant were not given until David
was anointed king over all Israel.(158)
The promises of blessing were through the appointed land,(159) victory over enemies,(160) and
through the ruling dynasty.(161) Also were the sure mercies,(162)and the Promise of the Messianic
Seed.(163) And the promise of the house, or the Temple.(164)
As with other redemptive covenants, this covenant had a blood sacrifice. There were the
voluntary burnt offerings and the peace offerings before the Lord.(165)The burnt offerings and the
peace offerings involved the shedding of blood and the kingly authority was to be based on blood
atonement.(166) Additionally, the spiritual sacrifices of praise and thanksgiving were offered, thus
laying the groundwork for New Testament Church offerings to God.(167)
The signs of the Solaric Covenant were given as a seal of the Davidic Covenant.(168) The sun,
moon, and stars were to be for signs, seasons, days, and years. The throne of David continues to
exist because these heavenly signs are still functioning. This revelation of God is seen in that He,
the Lord God and the Lamb, are the light and glory of the eternal city.(169)
"In every revelation God's prime disclosure is of Himself. This not only includes His
self-disclosure but also the impartation of supernatural truths. We find also that no single act of
God can cause its Originator to be know completely as it is only one act among many. One can
think of revelation in the strict sense only if the special means by which God becomes manifest, or
the particular act by which He proves Himself, is not seen as distinct from His own essence."(170)
Nothing reveals more truly the real essence of God than the position assigned by the Bible. The
Bible is by no means usually the burden than it seems by many who consider themselves pious.
The whole purpose of the Bible is to reveal God, and to reveal the covenant walk that all are
supposed to do. It is by means of the Bible that God reveals Himself to His people. This cannot be
emphasized enough. In it His mind is reflected; and His will is stated once and for all. It contains
the essence of Divine Wisdom.
A thing that so closely corresponds with the mind of God, and expresses the fullness of His
wisdom, must logically have existed with God from all eternity.(171)
When God began to create the heaven and the earth(172) the Lord founded the earth by wisdom;
He established the heavens by understanding.(173) Rich and poor man meet; the Lord made them
both.(174) Shout, O heavens, for the Lord has acted; Shout aloud, O depths of the earth! Shout for
joy, O mountains, O forests with all your trees! Thus said the Lord, your Redeemer, Who formed
you in the womb; It is I, the Lord, who made everything, Who alone stretched out the heavens
And unaided spread out the earth.(175) So that they may know, from east to west, That there is
none but Me. I am the Lord and there is none else, I form light and create darkness, I make weal
and create woe--I the Lord do all these things. Pour down, O skies, from above! Let the heavens
rain down victory! Let the earth open up and triumph spout, Yes, let vindication spring up: I the
Lord have created it.(176) It was I who made the earth And created man upon it; My own hands
stretched out the heavens, and I marshaled all their host.(177)
He made the earth by His might, Established the world by His wisdom, And by His understanding
stretched out the skies. When He makes His voice heard, There is a rumbling of water in the
skies; He makes vapors rise from the end of the earth, He makes lightning for the rain, And brings
forth wind from His treasuries.(178) But ask the beasts, and they will teach you; The birds of the
sky, they will tell you, Or speak to the earth, it will teach you; The fish of the sea, they will inform
you. Who among all these does not know That the hand of the Lord has done this?(179) The shades
tremble Beneath the waters and their denizens. Sheol is naked before Him; Abaddon has no cover.
He it is who stretched out Zaphon (i.e., heavens) over chaos, Who suspended earth over
emptiness. He wrapped up the waters in His clouds; Yet no cloud burst under their weight.(180) He
drew a boundary on the surface of the waters, At the extreme where light and darkness meet. The
pillars of heaven tremble, Astounded at His blast. By His power He stilled the sea; By His skill He
struck down Rahab. By His wind the heavens were calmed; His hand pierced the Elusive Serpent.
These are but glimpses of His rule, The mere whisper that we perceive of Him; Who can absorb
the thunder of His mighty deeds?(181) The heavens declare the glory of God, the sky proclaims His
handiwork.(182) The earth is the Lord's and all that it holds, the world and its inhabitants.(183) The
day is yours, the night also; it was You who set in place the orb of the sun; You fixed all the
boundaries of the earth; summer and winter--You made them.(184) Before the mountains came into
being, before You brought forth the earth and the world, from eternity to eternity you are
God.(185)
Abraham planted a tamarisk at Beer-sheba, and invoked there the name of the Lord, the
Everlasting God.(186) Blessed is the Lord, God of Israel, from eternity to eternity. And all the
people said, "Amen" and "Praise the Lord."(187) But the Lord abides forever; He has set up His
throne for judgment; it is He who judges the world with righteousness, rules the people with
equity.(188) What the Lord plans endures forever, what He designs for ages on end.(189) Before the
mountains came into being, before You brought forth the earth and the world, from eternity to
eternity You are God.(190)Thus said the Lord, the King of Israel, Their Redeemer, the Lord of
Hosts: I am the first and I am the last, And there is no god but Me.(191)
Remember, I am with you: I will protect you wherever you go and will bring you back to this
Land. I will not leave you until I have done what I have promised you.(192) Know, therefore, that
only the Lord your God is God, the stedfast God who keeps His gracious covenant to the
thousandth generation of those who love Him and keep His commandments.(193) Acknowledge
with all your heart and soul that not one of the good things that the Lord your God promised you
has failed to happen; they have all come true for you, not a single one has failed. But just as every
good thing that the Lord your God promised you has been fulfilled for you, so the Lord can bring
upon you every evil thing until He has wiped you off this good land which the Lord your God has
given you.(194)
The Lord passed before him and proclaimed, "The Lord! The Lord! a God compassionate and
gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the
thousandth generation, forgiving iniquity, transgression, and sin ...."(195) But the Lord said to
Samuel, "Pay no attention to his appearance or his stature, for I have rejected him. for not as men
see (does the Lord see); man only sees what is visible, but the Lord sees into the heart."(196) For
the word of the Lord is right; His every deed is faithful. He loves what is right and just;the earth is
full of the Lord's faithful care.(197)
The Rock!--His deeds are perfect, Yea, all His ways are just; A faithful God, never false, True and
upright is He.(198) The way of God is perfect, The word of the Lord is pure. He is a shield to all
who take refuge in Him. Yea, who is a god except the Lord, Who is a rock except God ....(199)
Who alone works great marvels...Who made the heavens with wisdom...Who spread the earth
over water...Who made the great lights...the sun to dominate the day...the moon and stars to
dominate the night...Who took note of us in our degradation...and rescued us from our
enemies...Who gives food to all flesh...Praise the God of heaven, His steadfast love is eternal.(200)
I have observed the business that God gave man to be concerned with: He brings everything to
pass precisely at its time; He also puts eternity in their mind, but without man ever guessing, from
first to last, all the things that God brings to pass. Thus I realized that the only worthwhile thing
there is for them is to enjoy themselves and do what is good in their lifetime; also, that whenever a
man does eat and drink and get enjoyment out of all his wealth, it is a gift of God. I realized, too,
that whatever God has brought to pass will recur evermore: Nothing can be added to it, And
nothing taken from it--and God has brought to pass that men revere Him.(201)
Just as these selected Scriptures give more than adequate testimony to God, so do the Books of
the Old Testament, in themselves, testify of Him.
Genesis is the Book of Beginnings--an introduction to the story of Redemption. It speaks of
God's dealings with sin, judgment, redemption, and new life.
In Exodus we see the central place of God's revelation to His people in the Redemption, not only
through the Law, but in the Sacrifice for our redemption.
In Leviticus there is the revelation of how God combats sin: through sacrifice and purification by
means of His promises and warnings. It presents the means of atonement, the means of
purification through the Great Priest, Prophet, and Teacher.
In Numbers is His revelation as One greater than Moses who takes care of His people. He is
revealed as unchangeable in His covenants through His faithfulness; through His holiness; through
His sovereign dominion; and in occurrences and laws.
In Deuteronomy He is the Lord of the Covenant who, through redemption, shows His loyalty as
Lord, King, Judge, and Warrior asking only obedience, faithfulness, and worship.
In Joshua is the fulfillment of God's promises while providing analogies for discipleship observed
in the Sabbath Rest.
In Judges is seen the Acts of the Holy Spirit empowering the "deliverers" to rescue and preserve
His people thus revealing God's eternal mercy at the transgressions of His people.
In Ruth is the formal entrance of the Gentile which leads to the Kinsman Redeemer.
In I & II Samuel God is revealed as compassionate in allowing His people to govern themselves
under a theocratic monarchy.
I & II Kings expresses the hope of His people to throw themselves back upon His grace despite
destruction of material things and other persecutions on the earth. God will involve Himself in the
political machinations of human government. The Shekinah glory of God and the covering of His
mantle will prevail despite man's free will.
The books of I & II Chronicles show God's concern with faithful worship and obedience. The
Kingdom of God is open to those who will decide to enter.
In Ezra is found the Spirit-filled scribe revealing God to the political realm.
Nehemiah reveals God's dealing in man's conscience so that man can rebuild God's Temple
willingly in labor and in tithes.
Esther reveals the guardianship, or protection, of God in times of difficulty. His people will be
raised up in victory.
The book of Job reveals God as the Deliverer in time of need. Also is revealed the roles of God
and Satan in human suffering.
The book of Psalms is a rich source of the revelation of God showing His majesty in creation, His
omnipotence, His omniscience, His omnipresence, His ability to guide, judge, rule, and to
vindicate. His is shown in His mercy, His faithfulness, His being just and righteous in Whom men
and angels adore. He is revealed also as Lord and Defender of His people. This particular book is
an excellent guide in how to communicate with God, and in walking with the Good Shepherd.
Proverbs is a manifestation of God's Wisdom and Love. This is a guidebook pointing towards the
One in whom true love became incarnate.
In Ecclesiastes God reveals Himself in that He is not only the One who walks with us in our daily
lives, but also as One to whom we must give an account of that daily walk.
In the Song of Solomon human love is revealed weaker than the love of God.
In Isaiah God is revealed as the Holy One within the context of trust in Him in judgment and
salvation within and without the People. He is presented as a living God bending down in mercy
and restoration of comfort.
Jeremiah presents a God who lives and works in a spiritual and moral one-to-one relationship
with His people. In accepting obedience and faithfulness God is the fountain of life to each one
who accepts Him.
In Lamentations the covenant keeping God, in His righteousness, is seen in the wrath of His
judgment in which the people see their guilt.
Ezekiel presents God in His grace that leads to repentance that is dependent on nothing but the
current moment with Him.
In Daniel is found the revelation of the Messiah and proof of the omniscience of God in an
eschatological glimpse.
Hosea sees God as One who initiates the need for forgiveness and restores His people to full
benefits in a covenant relationship.
Joel is an intertwining look at God's judgment both temporal and eschatological with Him
revealed as the Holy Spirit of power.
Amos presents JEHOVAH-ELOHIM as the sustaining God whose righteousness is only bolstered
by His moral attributes.
In Obadiah we see the revelation of His desire to build the Kingdom of God.
Jonah presents the revelation of the power God for His own purposes in His unbounding love for
all men.
Although God punishes, as seen in Micah, and other books, here God reveals that His saving
grace cannot be earned and is to be manifested in the Messiah.
Nahum shows God as the Controller of destinies and actions of all nations.
Habakkuk shows there is life in God's mercy and grace.
In Zephaniah God is revealed as One who tests and purges in order to raise up His people to be
blessings to all men.
Haggai reveals God as one who blesses commitment to Him richly.
Zechariah reveals God's grace and mercy in the promise of total restoration in the Messiah.
Malachi reveals God in His promise of the coming of the Day of the Lord and in judgment for the
wicked, but the righteous will rise like the sun.
Thus, God in the Old Testament is revealed to be a true, viable God who is seen in everything, in
signs and in seasons, in life and in death. This testimony is enough.
Now to Him who "...has been made manifest, and by the Scriptures of the prophets has been
made known to all nations, according to the commandment of the everlasting God, for obedience
to the faith--to God, alone wise, be glory" forever.(202)
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1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29.
Luke 5:8; Hebrews 12:14; Revelation 4:8
30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89.
Thomas Nelson, 1979, p. 27.
90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112.
Hebrews 10:1-10.
113. 114. 115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126.
19,28-36; Deuteronomy 1-34.
127. 128.
Galatians 3:21.
129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144.
are kept only if we keep our hands off our lives and to
commit them to Christ, acknowledging Him to be our Lord
and our Saviour. This is the culmination of the covenant
rest. We walk in the assurance that He is Lord and that
it is His will, not our's, which shall prevail.
145.
28:11-13.
146. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157.
Psalms 132; I Chronicles 17; Psalm 89.
158.
Psalms 89, 132; Jeremiah 33.
159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170.
is not only Himself but also His self-revelation."
171. 172. 173. 174. 175. 176. 177. 178. 179. 180. 181. 182. 183. 184. 185. 186. 187. 188. 189. 190. 191. 192. 193. 194. 195. 196. 197. 198. 199. 200. 201. 202.
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