Called by God's Name: The Old Testament Roots of Christian Identity

CALLED BY GOD’S NAME

THE OLD TESTAMENT ROOTS

OF CHRISTIAN IDENTITY

DONALD A. LEGGETT

Copyright © 2012 Linda Leggett

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ISBN: 978-1-4497-7187-4 (e)

ISBN: 978-1-4497-7186-7 (sc)

ISBN: 978-1-4497-7185-0 (hc)

Library of Congress Control Number: 2012919619

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Unless otherwise noted, Scripture quotations are from the New International Version of the Bible, copyright 1973, 1978 by the International Bible Society. Used by permission of Zondervan Publishers.

Abbreviations used: (NIV) New International Version; (KJV) King James Version; (ANE) Ancient Near East; (CBQ) Catholic Biblical Quarterly; (TOTC) Tyndale Old Testament Quarterly; (OT) Old Testament; (NT) New Testament; (NEB) New English Bible; New International Commentary, (NIC)

WestBow Press rev. date: 1/21/2013

Table of Contents

Preface

Introduction

Part I: God’s Name, Our Calling

Chapter 1 - Call, Name, Third Commandment

Chapter 2 - The Biblical Witness

-Jesus and the Old Testament

-The New Testament Writers and the Old Testament

-The NT Church and OT Israel

-The Relationship of the Old and New Testaments

-Relevance of the Old Testament

-Salvation in the Old Testament

Part 2: The Name: God’s Character

Chapter 3 - God’s Holiness

Chapter 4 - God’s Love

Chapter 5 - God’s Faithfulness

Chapter 6 - God’s Providence

Chapter 7 - God’s Plan and Purpose

Chapter 8 - God’s Zeal

Chapter 9 - God’s Truth

Chapter 10 - The God of Social Justice

Part 3: Living In The Name

Chapter 11 - The Fear of the Lord

Chapter 12 - Service

Conclusion

Bibliography / References

I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.                        Exodus 9:16; Romans 9:17

Preface

Don was initially prompted to write in this area in 1995, when on an overseas teaching trip he learned that some Bible teachers were telling Christian leaders to ‘forget the Old Testament; it isn’t necessary for the modern Christian.’ In the ensuing years he noted that more and more of his Canadian students knew little of OT usage in ministry or congregational life: perhaps Psalms for devotions, a little history of God’s first people (often the familiar Sunday School hero stories), creation accounts when under attack by the scientific and media communities and occasional dips into the prophets for eschatological purposes. Although he had spent many years teaching specific parts of the Old Testament, its history and theology, he realized that few pastors, and even fewer of their people in the pews had a unified view of God’s character and plan in his first testament. What relationship did the OT have to the salvation and ethics of the New? Was the same God presented in both parts of the Bible? At some point members of the academic community even espoused theological positions that he felt were in conflict with those of the consistent views of the historic church. Over the next ten years, while preaching and teaching, he wrote to develop these thoughts, aiming them toward both professional and private students of theology. He had a strong conviction of the ability of the average person to understand deeply, and had thus directed his book on the prophets to them. After several recent illnesses he spoke increasingly of his desire to have this work completed. Although most of it had been written some years ago, he added one more chapter in 2009-2010, proof-read it, and said, I’m finished. Now it’s up to you, just two days before his Lord took him home.

I would have been unable to discharge that request except for the help and encouragement of many of his friends and our family. I owe the subtitle to Dr. John Kessler, a former student and OT colleague at Tyndale, who could succinctly express Don’s thoughts and aims after many years of friendship and mutual labor in God’s word. And from our London, On. community, the love, prayers and helpfulness of his church friends and especially the Campbell, Dakin, Heath and McRorie families kept me going. To all of these, but most especially to the contributions of Steve Males, whose word-wisdom and editorial support have been irreplaceable, I owe my deep gratitude.

Linda Leggett

Introduction

It has been my privilege to have taught at London College of Bible and Missions from 1964-1968, Ontario Bible College from 1969-1976, and Ontario Theological Seminary (now Tyndale Theological Seminary) from 1976-2001. From 1978 until 2003 I was co-pastor of Village Green Baptist church, London, Ontario., doing half of the preaching and other pastoral work. Some of this material has been preached at my church or taught in seminary classes. I have taught a variety of biblical courses, at the above-mentioned schools and elsewhere, including OT Theology and History, the Pentateuch, Genesis, the Prophets (including individual courses on Isaiah and Jeremiah), Psalms, Survey of Wisdom Literature, and on topics such as Marriage, Family, Singleness and Sexuality and Preaching from the Old Testament. In all of these I have sought to bridge the gap between academia and what I call ‘thinking lay people’. My teaching and preaching goal has been to combine heart and head, which was done successfully in the past by the Puritans, but which has proved to be elusive, though still important, today.

In 1990, when I published Loving God and Disturbing Men, I wrote I have made a modest attempt to bridge the gap between two types of commentaries - academic and devotional - and to make the Old Testament come alive for the church and the life of faith. I have attempted to write for my fellow ministers and for those lay people who believe that their mind matters and that we are to love God with our minds as well as our hearts (p.3).

Because of my interest in both preaching and teaching I find the words of John Stott compelling. He defines preaching as building a bridge between the biblical and contemporary world, and continues,

We should be praying that God will raise up a new generation of Christian communicators who are determined to bridge the chasm; who struggle to relate God’s unchanging Word to our ever-changing world; who refuse to sacrifice truth to relevance or relevance to truth, but who instead resolve in equal measure to be faithful to Scripture and pertinent to today.                                 Between Two Worlds.

Those who read this attempt to show the relevance of the Old Testament to today’s world will judge the success of this venture. I use the word ‘relevance’ with C.S. Lewis’ meaning:

All that is not eternal is eternally out of date (not relevant).

The Four Loves.

Based on his statement in Matthew 5:18, we must assume that Jesus would endorse the relevance of the Old Testament:

I tell you the truth, until heaven and earth disappear not the smallest letter, nor the least stroke of a pen will by any means disappear from the Law until everything is accomplished.

PART I:

GOD’S NAME, OUR CALLING

Chapter 1 - Call, Name, Third Commandment

The Call

But now, thus says the Lord, your Creator, O Jacob, And he who formed you O Israel, Do not fear, for I have redeemed you; I have called you by name; you are Mine. When you pass through the waters, I will be with you, and through the rivers, they will not overflow you. When you walk through the fire, you will not be scorched, Nor will the flame burn you. For I am the Lord your God, The Holy one of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your place. Since you are precious in my sight, Since you are honored and I love you, I will give other men in your place and other peoples in exchange for your life. Do not fear, for I am with you; I will bring your offspring from the east, and gather you from the west. I will say to the north, ‘Give them up! and to the south, ‘Do not hold them back.’ Bring my sons from afar, and My daughters from the ends of the earth, Everyone who is called by My name, and whom I have created for My glory, Whom I have formed, even whom I have made. Isaiah 43:1-7(ASV)

This passage refers to God’s Old Testament people as the special object of divine choice and affection in two phrases. Verse 1b comforts them that God has ‘called them by name’ (KJV and ASV; ‘summoned’ NIV) and they belong to him ‘you are mine’. It speaks of God’s intimate knowledge (Amos 3:7), loving friendship (Ex. 33:12) and his giving them designated work (Ex.31:2,3; 35:30,31; Isa. 45:3,4; 49:1,2).

Called by God’s Name

The phrase ‘(you are) called by my name’ (7b) emphasizes Israel’s unique responsibility to represent Yahweh (the divine name; most English translations render YAHWEH as the Lord,) in terms in which he has revealed himself to them. God has entrusted his name to his people. The OT scriptures see this calling as of paramount importance.

If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. 2 Chronicles 7:14 (italics mine).

A similar usage can be seen in the blessings promised to an obedient people:

The Lord will establish you as his holy people, as he promised you on oath, if you keep the commands of the Lord your God and walk in his ways. Then all the people on earth will see that you are called by the name of the Lord. Deut. 28:9,10 (italics mine)

The same phrase is used of the temple, which bears (is called by) God’s name (Jer.7:10,11). The presence of God is found in and represented by the temple which serves as the sign of the covenantal promises.

As the prophet Jeremiah was called by God to faithfully represent God, he too is said to ‘bear God’s name’ (Jer.15:16). The Hebrew verb is the same here as in the phrase, ‘be called by God’s name’, translated ‘bear’. You are among us, O Lord and we bear your name; do not forsake us (Jer.14:9b). Again, the phrase speaks of a special relationship of privilege and responsibility.

The final phrase is found in Amos 9:12. The context speaks of the future revitalization of the Davidic Covenant promise: David’s fallen tent will be restored as it used to be (vs.11). That is followed by a promise from the Lord for all the nations….that bear my name (9:12b). Though this terminology applied to OT Israel in the future, the Gentile nations will be a part of the people of God and will be called by God’s name.

One of the texts which clarifies the meaning of the phrase is Isa.4:1b. In this context the phrase shows, first, ownership or possession. In a time of extreme suffering the women who need the protection of a husband will not ask for the food and clothing normally provided by the husband; they only ask to be called by your name, so that their disgrace will be taken away. It describes God’s people in a covenant of marriage with the Lord (Prov.2:16,17; Ezek. 16:8; Mal.2:14).

Secondly, the phrase implied the right of rule.

We are yours from of old; but you have not ruled over them; they have not been called by your name (Isa.63:19).

As part of a lament the verse implies a contrast between God’s people and their enemies. Israel was called by his name and he ruled over them. Such was not the case with their enemies who had experienced nothing of willful submission to God the King.

Thirdly, to be called by God’s name means to be given the privilege of representing God and of participating in his likeness, to identify with him.. The prophet Jeremiah was intimately one with God. "When your words came I ate them; they were my joy and delight, for I bear (am called by) your name, O Lord God Almighty (Jer.15:16). God entrusts his name to his people. His name refers to his revealed person and character. God proclaimed his name, the Lord, before Moses (Ex.34:5,6). Gods people represent him; they are called by his name, to illuminate his character by their character and conduct. Be holy because I ….. am holy (Lev.19:2). They will be called oaks of righteousness, a planting of the Lord for the display of his splendor" (Isa.61:3). The remnant, those who are left in Zion, who remain in Jerusalem, will be called holy(Isa 4:3). Through his covenant promise of salvation, God purposes to have a people called by his name, conformed to his character: you will be….. a kingdom of priests and a holy nationEx.19:6). They are his treasured possession and they represent this covenant God in the world.

God Names Himself

‘Name’ refers to God’s character. God has chosen to reveal himself, his character, to his people. His names are significant pointers to his person. On a human level scriptural names were significant as they pointed to the character of the person. Thus, changes of a name occurred at pivotal points in OT history (Gen.17:5,15; 32:28). The new name signified a change of status, generally involving exaltation to a new dignity and importance.

In addition to the phrase, you are called by my name there are several other references to God’s naming himself. One of the earliest is Ex.6:3:

I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the Lord (YAHWEH) I did not make myself known to them.

God says that He was known to the patriarchs as ‘God Almighty’ but not as ‘Yahweh’. The key to a proper understanding of that verse makes clear what God is speaking about when he says, but by my name, the Lord, I did not make myself known to them. This text is especially important since the word Yahweh is found in the patriarchal narratives. ‘To know’ in this verse should be understood in its common Hebrew understanding as intimate experience. Yahweh is God, the redeemer, who delivered his people from the Egyptian bondage. This is followed by the extensive use of verbs dealing with the Exodus redemption in Ex. 6:6-8. God’s name Yahweh will be known and experienced as Yahweh, the God of redemption in the exodus event.

A passage throwing some additional light on the name Yahweh is Ex.34:5,6,7: Yahweh proclaimed his name, the Lord is repeated here. What follows is Yahweh giving his people the two facets of his personality, ie., first his goodness: ‘compassionate and gracious, slow to anger and abounding in love and faithfulness and maintaining love…. by forgiving wickedness, rebellion and sin’ (Ps.111: 2-9). The second part of the divine character is his justice, yet he does not leave the guilty unpunished (Prov.11:21; see Rom.11:22). This text therefore supplies us with key information on the character (name) of Yahweh, which he himself has provided.

Several statements in Scripture help us to understand this meaning of name:

God’s people are called to love his name (Ps.5:11). Clearly we are not to be in love with the word, but the person! We are to love the God who has revealed himself.

As the people of God we are to sing praises to the name of the Lord Most High (Ps.7:17; 9:2).

We are called to trust in God, but in order to do so, we must ‘know your (his) name’ (Ps.9:10); see also Ps. 20:7; 33:21.

We must seek protection from the name of the God of Jacob. The name of the Lord is a strong tower; the righteous run to it and are safe. (Prov.18:10).

Through God’s name we are victorious over our enemies (Ps.44:7).

We must not forget the name of our God (see Ps.44:20; 119:55).

God’s name and renown must be the desire of our hearts (Isa.26:8,9).

A passage at the end of the OT canon contains one of the clearest statements concerning the OT teaching on the remnant. They are said to be God’s treasured possession (Mal.3:17). The treasured possession is defined as those who feared the Lord and honored his name (3:17). Thus, one of the characteristics of the true people of God is that they honor God’s name. This verb means to ‘think with affection, to esteem’ and in some cases is translated ‘to meditate’.

The wicked have no room for God in their minds and hearts (Ps.10:4). The priests in Malachi’s day even show contempt for God’s character and name (1:6). However the remnant are serious in esteeming the name as God’s revealed character.

To know God we must give serious heed to what He has said about himself. Scripture contains a rebuke for the sinner who assumes he or she can think properly of God apart from his own revelation of himself (Ps.50:21; Isa.55:7,8). The vast distance between our attempt to find God through our own unaided reason and his revelation of himself makes the former to be vain. However, in every age, some are preoccupied with vain thoughts (Jer.4:14).

The Third Commandment

You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name (Ex. 20:.7). You shall not take the name of the Lord your God in vain…( KJV)

This commandment has not been correctly understood if it is seen as only forbidding swearing and profanity. As we have seen, God’s name involves his revealed character. God wants to be known and accordingly has shown himself in creation, in history, in Scripture and in Jesus Christ. His name is to be hallowed (Matt.6:9). God’s reputation is at stake by the way we represent or misrepresent him to others. OT Jews regarded the literal name of God as so sacred that they would not utter it. Yet we are told by the Lord:

I will show the holiness of my great name which has been profaned among the nations, the name you have profaned among them. (Ezek.36:23).

How could the nation of Israel profane the name of Yahweh if they would not even utter the divine label? The answer is by the way they lived in covenant disloyalty to Yahweh, forcing him to bring the ultimate curse of the covenant, which was exile, upon them (Ezek. 36: 16-21).

God entrusts his name (reputation, character) to his people who are called to represent him, ie, to give visibility to him. God’s people represent him in two ways: first, by what we say about him, second,, by how we live. It is an awesome privilege and responsibility to be God’s ambassadors and to represent him to the world around us. We must think God’s thoughts after him. We must say about him all of what God says about himself. Sometimes we forget that a half truth made out to be a whole truth becomes an untruth.

But we represent God and are also entrusted with his name by how we live. God complains, through the prophet Isaiah:

These people come near to me with their mouths and honor me with their lips, but their hearts are far from me (Isa.29:13a).

Those who are called by his name are contrasted with those who are Israel in name only. Unfortunately there were those within the covenant nation who called themselves by the name of Israel, who take oaths in the name of the Lord and invoke the God of Israel but not in truth or righteousness (Isa.48:1).

The people of God were to make the teaching about God attractive(Tit.2:10b) by showing a godly and transformed life. Instead, They claim to know God but by their actions they deny him (Tit.1:16).

Taking the name of God in vain is a much misunderstood commandment. It is primarily for the people of God, not the world. While it does rule out perjury or profanity, ‘in vain’ primarily means ‘without reality’ or ‘to no purpose’. Thus religious activity by the professing people of God is not immune from taking God’s name in vain.

Perfunctory prayer, ministerial professionalism, artificial fervor, and coldness of heart: all of these are contradictions to the people of God being entrusted with his name. Thus, the third commandment calls the people of God to elevate their knowledge of God to where their experience of God is in line with their words.

Name Theology in the New Testament

• ‘Hallowing God’s name’ is contrasted with taking his name in vain (Mt.6:9).

• Jesus claimed to work miracles in his father’s name (Jn.10:25). He prayed, Father glorify your name and the Father responded, I have glorified it and will glorify it again.

• Asking prayer in the name of Jesus is repeatedly spoken of in John’s gospel (Jn.14:13,14; 15:16,21; 16:24,26).

• In his high priestly prayer Jesus said, I have revealed (your name-KJV; you-NIV) to those you gave me out of the world(Jn.17:6). He prayed to the Father, Protect them by the power of your name - the name you gave me (17:11).

• The changes in names that we saw in the OT were also common in the NT: (Mt.16:17,18; Acts 13:9; Mk.3:17).

• Name connotes the authority of God (Mt.7:22; Lk.24:47).

• The saving work of Jesus in washing sanctifying and justifying sinners is done in the name of the Lord Jesus Christ and by the Spirit of our God (I Cor.6:11; cf. I Jn.2:12).

• The content of preaching and admonishing in the ‘apostolic period’ is in the name of Jesus Christ (Acts 8:12; 9:27; 3 Jn.7).

• The rich were slandering and blaspheming the noble name (Jesus) by which you have been called (Jas.2:7).

The text which demonstrates the connection between God’s name in the OT and the name of Jesus in the NT is Phil.2:6-11. It looks to eternity past and sees Jesus as in very nature God and moves to the twofold acts of humiliation, first in the incarnation, and then in the cross. He humbled himself and became obedient unto death. Because of this Paul speaks:

Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth, and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

The Father’s acknowledgment and exaltation of the Son is based on Isa.45:23b: Before me every knee will bow, by me every tongue will swear (confess). This OT quotation is now being attributed to Jesus. No wonder then that the passage ends with declaring Jesus Christ as Lord and that this is to the glory of God the Father.

II Tim. 2:19

In 2 Tim.2:19, Paul, in speaking in the context of a contemporary incident of false teaching, reminds the people that the Lord knows those who are his, and "Everyone who confesses the name of the Lord must turn away from wickedness". When we are known by God and called out of darkness as God’s people and given the privilege of representing him, we turn from evil, by the grace of God. Jesus saves his people from their sins. Naming Christ as our Savior requires us, as the people of God, to depart from iniquity (cf Tit.2:11-14). God’s people are to be a means whereby the knowledge of the glory of God comes to the world. He has bestowed on them a crown of beauty, the oil of gladness and a garment of praise, for the displaying of his splendor (Isa.61:3). They experience his presence, do his pleasure, receive his light and dispel the darkness of the night which covers the surrounding nations. God’s radiance, power, righteous character, ie., his glory, has its corollary in his people’s obligation to reflect his character (Isa.60:1-3). The psalmist refers to the Lord as the King of glory (Ps.24:7-10), and this reality must be known and acknowledged by all the world (Ps.96:3; 57:11).

I will set a sign among them and I will send some of those who survive to the nations…and to the distant islands that have not heard of my fame or seen my glory. They will proclaim my glory among the nations. (Isa. 66:19).

As Christians we have an incredible privilege and responsibility, just as did Israel of old. We not only are called by