When the conception of God’s transcendence tended more and more to supersede that of His immanence, greater prominence was given to supernatural organs of revelation, as His Spirit, Word, Wisdom, and Angel. (Consult the articles on all these subjects). The Angel is sometimes identified with, sometimes distinguished from, Jehovah, but may on the whole be regarded as a manifestation rather than as a messenger. The name of God (see articles on NAME in vol. iii. and Gop in vol. ii.) is the epitome of the revelation of God. It is sometimes so personified as to be virtu- ally equivalent to God Himself, and to be the sub- ject or object of actions (Ps 201 54 77, Is 298 528 187 3027, Dt 288 124, 1 Ch 2918 Ex 916 20%, Ezk 209, 2S 73, 1K 8), In Ex 2371 the name of God is represented as dwelling in the Angel. A new name marks a fresh stage of revelation (Ex 33:15 63), But, while God reveals Himself, it is recognized on the one hand that He cannot be fully known by man (Job 2614 9812 3676 3715 4238, Pr 252 303, Is 45"), and on the other that there is peril for the man who sees Him or His angel, or even looks on or touches the outward sign of His presence (Gn 32”, Ex 3° 19% 20” 240 28% 307, Lv 162, Jg 6, 1S 6”, 2S 67). Piety and morality, however, are the conditions of gaining such a knowledge of Him as avails for the needs of the soul, and of enjoying close communion with Him (Job 28%, Ps 17) 25" 278 42°, Dt 29”). ;
The most prominent and authoritative organs of revelation are the prophets (see article PROPHECY AND PROPHETS in vol. iv.). All new beginnings in the life of the nation are made by the authority
REVELATION 331
of prophets. Both Abraham and Moses are re- garded as prophets (Gn 20’, Dt 1818). Quite in the spirit of the OT, St. Peter describes David as a prophet (Ac 2”), Samuel sanctions the introduc- tion of the monarchy, and even Saul after his anointing is mightily seized by the prophetic spirit (1S 8-10). Nathan first approves David's intention to build the temple, but afterwards con- veys God’s prohibition (28 7). The division of the two kingdoms is first announced by Ahijah, who also intimates the fall of Jeroboam’s house (1 K 11” 147). Rehoboam’s attempt to subdue the re- bellion by force is forbidden by Shemaiah (1 K 12”), Elijah not only announces to Ahab God’s judgment on his family, but also anoints Hazael to be king over Syria, and Jehu over Israel (1 K 212 1916), The part played in the national history by the later prophets, especially Isaiah and Jere- miah, is so familiar that it needs no detailed dis- cussion here. The prophetic consciousness is of special significance for the doctrine of Inspiration ; but it would be beyond the scope of this article to discuss this subject fully, nor is it at all necessary, for in the article on PROPHECY AND PROPHETS in vol. iv. it has already been dealt with by a master- hand. Suffice it here to call attention to the im- portant and decisive fact, that while, unless in a few exceptional cases, the prophet continues in the normal exercise of all his faculties, yet he does with confidence distinguish between his own sub- jective meditations and the objective message of God. It is from this fact we must start in dealing with the question whether the OT does contain a revelation from God, or only the reflexions of men. That in this revelation God may have employed abnormal inward states, as dreams or visions (see — articles DREAMS in vol. i. and TRANCE and VISION in vol. iy.), or extraordinary outward signs, is by no means incredible, as these may have been a necessary adaptation to the condition of those whom He used as the organs of His communica- tion. The language about God’s coming to and talking with the patriarchs we cannot accept literally, but must recognize the necessarily ima- ginative character of these narratives, although they probably have some historic basis in tradi- tion, as the revelation of Jehovah through Moses seems to presuppose some antecedent revelation to the fathers of the people. Such conceptions as the Spirit, the Word, the Wisdom, or the Angel of God must be regarded as efforts of the human mind to explain God’s presence and communion with men in revelation, while maintaining the idea of His transcendence and absoluteness ; but in them we may recognize anticipations, however imperfect and inadequate, of the Christian revela- tion of God as Father, Son, and Holy Spirit.
2. The doctrine of the NT regarding the revelation in the OT.—The recognition of the OT in the NT may be traced along three lines—historical, theo- logical, literary. The Hebrew is recognized as an elect and privileged nation, as the bearer of God’s special revelation (Ro 3° 9*° 117), Although the Jews by their unbelief have forfeited their claim, yet God has not forsaken His people, and their partial and temporary rejection is the divinely appointed means of a universal and final salvation (Ro 9-11). The promise had been given to this people in Abraham that it should be a blessing to other nations (Gal 38); God had delivered it from Egyptian bondage, and entered into covenant with. it, so that it was pledged to obedience to His law. While St. Paul insists that the promise came before the Law (Ro 4!1), the old covenant is regarded as distinctively a covenant of law, and, as such, is contrasted with the mew covenant which has been established by Christ (2 Co 3; ef. also He 8, and see article COVENANT in vol. i.).