That “The Holy One,” “Jehovah,” and “The Messiah,” are the same, is taught in various other passages. Thus in the first instance in which the title occurs, Deut. xxxiii. 8, constituting in part the blessing on the sacerdotal tribe, and containing a reference to other passages: “And of Levi he said, Let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.” But He whom they proved at Massah, and with whom they strove at Meribah, was Jehovah. “And Moses called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted Jehovah, saying, Is Jehovah among us or not?” Exod. xvii. 7. “Ye shall not tempt Jehovah your Elohe, as ye tempted him in Massah.” Deut. vi. 16. “This is the water of Meribah, because the children of Israel strove with Jehovah.” Numb. xx. 13. “At … Massah … ye provoked Jehovah to wrath.” Deut. ix. 22. Now, we learn from 1 Cor. x. and Heb. iii., compared with Ps. lxxviii., xcv., and cvi., that it was the Messiah whom they tempted: “Neither let us tempt Christ as some of them also tempted.” … “Harden not your hearts as in the provocation, in the day of temptation in the wilderness, where your fathers tempted me;” that is, Christ, as the context shows.
“Thou wilt not suffer thine Holy One to see corruption,” Ps. xvi. 10; quoted with the context, Acts ii., as designating Christ: “For David speaketh concerning Him,” Jesus of Nazareth, “I foresaw the Lord always before my face. … Neither wilt thou suffer thine Holy One to see corruption.” Again, Acts xiii., in proof of the resurrection of Christ as predicted: “Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption.” So the Christ is recognized in various other passages as the Holy One. “I know thee who thou art, the Holy One of God.” Mark i. 24, Luke iv. 34. “But ye denied the Holy One and the Just, … and killed the Prince of Life.” Acts iii. 14.
Of the passages, besides those above cited, in which he is identified with Jehovah, the Creator, the Redeemer, Saviour, and King, a few are subjoined. The remnant of Israel “shall stay upon Jehovah, the Holy One of Israel.” Isaiah x. 20. “At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.” Ibid. 17. “Thus saith the Holy One of Israel. … Thus saith Jehovah Elohim, the Holy One of Israel.” Ibid. 30. “The hand of Jehovah hath done this, and the Holy One of Israel hath created it.” Ibid. 41. “Thus saith Jehovah, the Holy One of Israel, and his Maker.” Ibid. 45.
It is thus evident that the appellations, Jehovah, Elohim, Elohe, Jehovah Zebaoth, Redeemer, Saviour, King, Creator, Maker, the Holy One, and the Christ, are indifferently applied to designate one and the same Person. The term Messiah, the Anointed, though familiar to the Jews of ancient and modern times, occurs but a few times in the Hebrew Scriptures as a designation of him. The appropriation of the term seems to have arisen from the custom of anointing the Levitical priests to a ministry typical of the sacerdotal ministry of Christ, and that of anointing their kings to their office as typical of his regal office. With reference to those priests and kings it is therefore often used; but as a designation of the Christ not perhaps more than five or six times: as in 1 Sam. ii. 10, 35; Ps. ii. 2, lxxxiv. 9; Dan, ix. 25, 26. The import of the phrase “Holy One” is so nearly similar, as very probably to have been employed in place of this. This designation occurs in about thirty instances in the prophecies of Isaiah, and frequently elsewhere. Like several other appellations, it is employed exclusively as a designation of the Christ, and is not, like “Messiah,” applied to those who are anointed and consecrated to typify his offices.
El-Shadai, Almighty, in like manner designates the Messiah. The Messenger Jehovah who appeared to Moses in the bush, and who speaking to him afterwards is called Jehovah and Elohim, said, Exod. vi. 3: “I appeared unto Abraham, unto Isaac, and unto Jacob, by the name El-Shadai.” “Jacob said unto Joseph, El-Shadai appeared unto me at Luz, … and blessed me.” Gen. xlviii. 3. But when he was first at Luz, Jehovah visibly appeared to him in the vision of a ladder. Gen. xxviii. It was an appearance doubtless of the Messenger Jehovah. And in a subsequent instance, Gen. xxxv., the Elohim appeared to him, blessed him, and changed his name to Israel. “And the Elohim said unto him, I am El-Shadai. … And the Elohim went up from him in the place where he talked with him.” This, therefore, was a local personal appearance of the Messenger of the Covenant. Shadai was a familiar designation in the patriarchal period. It occurs frequently in Job. In the New Testament it is applied to Christ. “I am Alpha and Omega, … saith the Lord, which is, and which was, and which is to come, the Almighty.” Rev. i. 8, iv. 8, and xi. 17.
A similar illustration is furnished by the designations, Mighty God, Living God, God of Israel, High God, Most High God, God of heaven, Lord God, and other formulas of frequent occurrence.
There are a considerable number of instances in which the Personal Word appears to be designated by the phrase Dabar Jehovah, translated the Word of the Lord. The “Dabar Jehovah came unto Abram in a vision, saying, Fear not, I am thy shield, &c. And Abram said, Adonai Jehovah, what will thou give me? … And behold Dabar Jehovah (came) unto him, saying.” (The word CAME in this clause is not in the original. “Dabar Jehovah said unto him,” would perhaps be more correct.) “And he [Dabar Jehovah] brought, him forth abroad and said, Look now towards heaven. … And he believed in Jehovah,” (in the Word Jehovah, Chaldee Par.) Gen. xv. Here personal acts appear to be ascribed to Dabar—the Word. It was a person who conversed with Abram and brought him forth abroad; as is observed on a subsequent occasion.
“Dabar Jehovah came to Jacob, saying, Israel shall be thy name.” 1 Kings xviii. 31. But in Gen. xxxii. we read that “there wrestled a man with Jacob, and he said, Thy name shall be called no more Jacob, but Israel.” Here, then, the visible person who, in the form of man, wrestled with Jacob, and who is, by Hosea, chap. xii., denominated the Messenger and the Jehovah Zebaoth, is called Dabar Jehovah, the Personal Word.
“Now Dabar Jehovah came unto Jonah, … saying, [or, and said,] Arise, go to Nineveh, that great city, and cry against it, for their wickedness is come up before me. But Jonah rose up to flee unto Tarshish from the presence of Jehovah, and he found a ship and went down into it to go unto Tarshish from the presence of Jehovah.” Chap. i. “And Dabar Jehovah came unto Jonah the second time, saying, Arise, go unto Nineveh.” iii. 1, 2. These passages indicate a personal and visible presence. How else could Jonah attempt to conceal himself by flight? In the context the Personal Word who thus came is identified with Jehovah, who speaks and is addressed as one locally and visibly present.
“Now Samuel did not yet know Jehovah, neither was Dabar Jehovah yet revealed unto him.” 1 Sam. iii. 7. No manifestation of the Personal Word had been made to him. “And Jehovah appeared again in Shiloh: for Jehovah revealed himself to Samuel in Shiloh by Dabar Jehovah.” Ibid. v. 21. “Then came Dabar Jehovah to Samuel, saying, It repenteth me, &c.” Ibid. xv. 10. “It was charged me by Dabar