Bearing God's Name

by Carmen Joy Imes

  PLAYING AN OLD SONG: PAUL AND THE SONG OF MOSES

  Paul is solidly on board with Peter’s bold new initiative to take the gospel to Gentiles. In his letter to the Romans, he zeroes in on the idea that believers in Jesus, even Gentile believers, are ushered into the new covenant because of their faith in the faithfulness of Jesus. Reading Romans is like driving down the road and suddenly hearing a childhood favorite on the radio. Even when he is not quoting Moses directly, Paul is wrestling with the very heart of Moses’ teaching. Paul’s application of these truths in his own day is surprising at times, even shocking, but we cannot escape the fact that Moses provides the grid through which Paul seeks to understand the gospel.

  In Deuteronomy, Moses calls the people of Israel to renew the covenant with the Lord before they enter the land he had promised. Moses reminds them of the law and then spells out the blessings for those who obey and the curses for those who disobey. Interestingly, Moses leaves no doubt in his listeners’ minds: they will disobey and be cursed. Their track record has proved them faithless. In the final chapters of the book, Moses explains that after judgment, restoration would be possible, if they listened and obeyed (Deuteronomy 30:1-10).

  Moses insists that God’s law is accessible to them, a point which Paul picks up and applies creatively to the accessibility of Christ’s righteousness to those who believe (Deuteronomy 30:11-14; cf. Romans 10:5-10). Then Moses presents Israel with a choice: if they love and obey God, they will experience life and blessing; if they fail to listen and instead worship other gods, they will be cursed and die (Deuteronomy 30:16-20). God gives Moses a prophetic song to sing publicly before his death. Deuteronomy 32 records that song, which bears remarkable parallels to the book of Romans.5 Here we will discover a key feature of Paul’s theology. Let’s work our way through the song to see how.

  Moses’ song in Deuteronomy 32 develops as follows:6 Yahweh’s righteousness and faithfulness are the starting point (vv. 3-4), in contrast to Israel’s sin (v. 5). Moses recites a narrative of God’s election, care and provision for Israel (vv. 6-14), which is followed by idolatry and ungratefulness (vv. 15-18), provoking punishment (vv. 19-27). Divine wrath is only checked by the pride of Israel’s enemies, who lack understanding (vv. 28-34). Yahweh’s judgment is based on his character (vv. 35-42) and will conclude with a celebration when he gets the final word and destroys his enemies (v. 43). With this the song is ended, but not the chapter. Not incidentally, the chapter closes with Yahweh’s explanation to Moses of why he will not enter the land with his people: “Because you did not uphold my holiness among the Israelites” (Deuteronomy 32:51). Even Moses himself has failed to fully honor Yahweh’s character—to represent him well—and he forfeits entrance into the promised land.

  A striking contrast emerges in Deuteronomy between Yahweh and his people. God is described this way: “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:4). The next verse describes Israel: “They are corrupt and not his children; to their shame they are a warped and crooked generation” (32:5). So we see the contrast: while God is faithful, Israel is faithless. Moses has already made clear in Deuteronomy 30:15-20 what the end result of such faithlessness will be, namely, death. The life that was to be marked by the blessing of God and long life in the land of promise is forfeited for the folly of idolatry. With this contrast in mind, we turn to Paul’s letter to the Romans.

  Paul unveils the goal of his ministry in the first few verses of Romans, “to call all the Gentiles to the obedience that comes from faith for [Jesus Christ’s] name’s sake” (Romans 1:5). He writes to Christians in Rome who “also are among those Gentiles who are called to belong to Jesus Christ” and “called to be his holy people” (Romans 1:6-7). So many Old Testament echoes reverberate in these verses! For Paul, Gentiles who believe are Gentiles who belong. They are part of the “holy people” who were set apart at Sinai to enter into covenant with Yahweh, so that their faith enhances God’s reputation. It’s all “for his name’s sake.”

  The phrase “obedience that comes from faith” has been a matter of debate. The Greek reads simply “obedience of faith.” What does this mean? Is the act of faith the obedience that God requires? Or is it faith that results in obedience? If we keep in mind the message of Deuteronomy and the theme of name-bearing that we’ve explored throughout this book, the relationship between the two is not so mysterious. For Moses, those who obey God’s commands and worship him alone are considered “faith-full,” those who do not are “faith-less.” Obedience and faith could almost be considered synonyms. To claim belief in God without obeying him—to bear his name in vain—would be an unthinkable contradiction for Moses.

  In Romans 5:10, as he works out the implications of his bold claims in chapter one, Paul drops a bomb. Echoing Deuteronomy 32:41, he says, “For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!”7 Paul includes himself and his readers in the category of “enemies” once destined to receive the judgment of God.

  Against that backdrop he introduces his readers to Jesus. Jesus, who is repeatedly called God’s Son, has done what Israel (God’s “firstborn son” in Exodus 4:22) could not do—namely, maintain faithful obedience to God. By taking upon himself the death penalty promised in Deuteronomy to those who disobey, he cancels death and ushers us into life if we have faith in his faithfulness, even if we are Gentiles.

  Christ is the faithful son standing in for faithless Israel. His obedience in life and in death provides a way from death to life for those who believe. He is the covenant keeper who ushers in the new covenant!

  YOUR INVISIBLE TATTOO

  It should be obvious by now that you have a tattoo.

  If you follow Jesus, you’ve been marked with his name.

  Remember Jesus’ words in John 6:27, saying that he wore God’s “seal of approval”? In what was likely Paul’s earliest letter, he describes himself as carrying Jesus’ marks or brand (stigmata) on his body (Galatians 6:17).8 The Greek word stigmata is used outside the Bible to refer to the brands of slaves as well as religious tattoos.9 Paul declares that God “anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come” (2 Corinthians 1:21-22). Spirit-filling is the evidence that believers belong to God and bear the stamp of his name. Paul reiterates this truth in Ephesians 1:13: “When you believed, you were marked in him with a seal, the promised Holy Spirit.”

  This spiritual tattoo becomes visible in John’s visions in the book of Revelation. In John’s vision, the seal is carried by an angel who has been commissioned to mark the foreheads of “the servants,” that is, the redeemed community, to protect them from God’s judgment (Revelation 7:2-3).10 What follows is a parade of tribes, reminding us of the book of Numbers. Twelve thousand from each tribe are sealed (Revelation 7:4-8). Because the name inscribed on the high priestly headdress was Yahweh, to say that the name belonging to Jesus is written on their foreheads signals that Jesus shares the divine identity. Furthermore, the designation of God as “Father” in this passage echoes the Lord’s Prayer (“our Father, who is in heaven”) and signifies the fulfillment of Jesus’ plea that God’s name be made holy (Matthew 6:9).

  Invisible no more, this spiritual tattoo of the divine name is also manifest in a later vision: “Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads” (Revelation 14:1). The vision draws on both Old and New Testaments for its imagery, depicting the name that belongs to both Jesus and his Father inscribed on believers’ foreheads, that is, the name Yahweh.11 The symbolic branding of the Israelites at Sinai becomes legible on Mount Zion. How appropriate!

  Those who are not part of the redeemed community still have a tattoo, but it bears a different name. John’s visio
n depicts a beast that spoke blasphemy, bearing blasphemous names on its heads (13:1, 6; cf. 17:3). A second beast marked the hands and foreheads of the non-elect with his name, persecuting all those who refused the brand (13:16-17; cf. 17:5). Like the beast, those branded by the beast cursed God’s name (16:9, 11, 21). In so doing they violated the first two commandments of the covenant—worshiping one other than Yahweh and receiving another name. An angel describes these enemies of God as “those who worship the beast and its image,” or “anyone who receives the mark of its name”; such a person will have “no rest day or night” (Revelation 14:11). The allusions to the Ten Commandments are unmistakable: apostate worship of other images, and bearing another name, resulting in a lack of rest. Those so marked were eventually judged along with the beast (15:2; 16:2; 19:20).

  Thus the vision of Revelation presents vivid, concrete images of election. No one is neutral; people either bear the divine name or the name of the beast on their foreheads, indicating the object of their worship and allegiance. When Christ is ultimately victorious, only those who did not receive the mark of the beast will reign with him and behold his face (20:4; 22:4). The vision issues an urgent warning to those who have yet to submit to God’s rule. The choice is ours. Surrender before it’s too late! We have a standing invitation to join the covenant family. The Father waits with arms wide open. Because of the faithfulness of Jesus, we can be marked with God’s name and participate in his mission to bring blessing to all nations.

  From time to time people ask me what to do with the Old Testament law. That question is easier to answer now that we’ve taken this journey through Scripture together. Rather than asking if we have to obey Old Testament law, we need to ask what our relationship is to Israel’s covenant. Our answer to this question will determine the way in which we appropriate all the instructions of the Old Testament.

  Because of the faithfulness of Jesus, we can be marked with God’s name and participate in his mission to bring blessing to all nations.

  Because of the life, death, and resurrection of Jesus, Israel’s Messiah, we have been granted membership in the covenant. We have been incorporated into his renewed covenant community. His sacrifice ushered in a new era. That reality, paired with our changed cultural situation, means that many of the Old Testament laws no longer function for us as they did for Israel. Obeying them by the letter would not uphold the purpose for which they were given.

  The need for a temple has disappeared, fulfilled in Christ, and therefore sacrifices are no longer necessary. Still, the laws of sacrifice teach us about how seriously God takes sin and the thoughtfulness with which we must honor him by admitting our failures and trusting in his mercy.

  Laws that were designed to keep Israel separate as an ethnic group have also been set aside. This includes laws relating to ritual purity, diet, and clothing. Other categories of laws will need to be thoughtfully considered in relation to Israel’s cultural context and our own. Like Israel, we are to express the character of Christ by the way we live. We get to obey his commands.

  As members of his new covenant community, we have the privilege—the grace—of living as his treasured people. James insists that our faith must be a faith that works, a faith that sets us apart from those who have not experienced deliverance in Christ. Our faith is proved genuine by our obedience—expressed in love for the God who rescued us from sin and death and in love for others. Love for God and love for neighbor embody everything the law requires. The fact that God has revealed to us what pleases him is one of his most gracious gifts—it’s an invitation to know him, to become like him, and therefore to be part of his mission.

  OLD TESTAMENT LAWS TODAY

  Here’s an example of how a Christian might use the Old Testament law as the basis for ethical reflection. In Deuteronomy 22:8, Moses instructs the people, “When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof.” A parapet is an extension of the exterior wall above roof level, resulting in a solid protective wall for anyone standing on the roof. In ancient Israel the typical home had a flat roof on which lots of living took place. Occupants might sleep on the roof during the summer months, worship there, separate grain from chaff, or socialize.12 The practical function of a parapet is obvious, given the architecture and lifestyle of the Israelites.

  In North America, we typically do not hang out on the rooftops. Most homes do not have flat roofs, and the only occasions on which we climb our peaked roofs are to clean out the gutters (or eaves troughs, for my Canadian readers), or to replace the shingles, in which cases a parapet would merely get in the way. However, the principle of God’s instruction is clear: the safety of the family and visitors to the home is the responsibility of a homeowner. Modern-day equivalents might include railings for our staircases, covers for our electrical outlets (if we have small children), and bracing for furniture such as dressers or bookcases so that they do not tip over. We could even extend our application of this command to clearing snow from our sidewalks so that passersby do not slip and fall on the ice. The point is that as members of the covenant community, it is our duty to look out for the well-being of those around us.

  DIGGING DEEPER

  Richard Bauckham. “James and the Gentiles (Acts 15:13-21).” Pages 154-84 in History, Literature, and Society in the Book of Acts. Edited by Ben Witherington. New York: Cambridge University Press, 1996.

  *Roy Gane. Old Testament Law for Christians: Original Context and Enduring Application. Grand Rapids: Baker, 2017.

  Carmen Joy Imes. “‘Treasured Possession’: Peter’s Use of the Old Testament in 1 Peter 2:9–10.” MA Thesis, Gordon-Conwell Theological Seminary, 2011.

  *N. T. Wright. Justification: God’s Plan and Paul’s Vision. Downers Grove, IL: IVP Academic, 2009.

  Related videos from The Bible Project: “Acts 8–12,” “Gospel of the Kingdom,” and “Son of Man.”

  CONCLUSION

  ALL WE WERE MEANT TO BE

  John’s vision in Revelation makes visible and explicit what until then was spiritual and implicit. “Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads” (Revelation 14:1). His vision also speaks of those who worship the beast and receive the mark of his name on their foreheads. We must choose where our allegiance lies. For those who persevere, John said, “They will see his face, and his name will be on their foreheads” (Revelation 22:4).

  One afternoon several years ago, when we lived in North Carolina, I was grocery shopping with the kids. We made it back out to the car, and I was trying to get everything loaded up. I had asked the kids to get in their seats and get buckled, but they were moving as slow as molasses and bickering with each other. I went to put the shopping cart away and when I came back they still weren’t in their seats. I completely lost it. “What is wrong with you? Did you not hear me? Get in your seats this instant! This is ridiculous!” I slammed the van door and turned around just in time to see the secretary from the kids’ public school walking past.

  A big reason we enrolled our kids in public school was so that our family could share Christ with unbelievers. I volunteered every week, my husband ate regularly with the kids in the lunchroom, and we were present at as many activities as possible. Then in one moment of anger all we had worked for was tarnished by my temper. I thought I was in an anonymous place where I could “let it all out” with no consequences. I learned that we don’t get to pick and choose when we bear his name.

  The Bible tells us the story of a God who is determined to keep his promise to bless his people, even when they forfeit their right to receive it. That’s good news for all of us. By the grace of God in Christ, those “parking lot moments” don’t erase our name from his roster. Instead, they prompt us to repent and receive his forgiveness. Because of the perfect faithfulness of Jesus, the blessings of protection, grace, and peace can s
till be ours.

  We talk about the idea of “bearing God’s name” a lot at our house. We talk about it because I spent five years writing a three-hundred-page dissertation on the command not to bear Yahweh’s name in vain and another year and a half getting it published. One day, pretty early on in my studies, the clock struck 5:30 and it was time to start dinnertime chores. I sent the kids off to do theirs while I got dinner ready. After a few minutes, I noticed that the girls seemed especially cheerful and attentive. I can assure you—this was not normal. I glanced over to see what they were doing and was tickled to see that both of them had slapped a masking tape label on their foreheads that read “Yahweh.” I grinned as they explained. “We’re bearing the name of Yahweh by doing our chores cheerfully today!”

  They got it! As believers we’ve been branded with his name, and that reality should change the way we do everything. As Paul said to the Colossians, “Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17). Or as the New Living Translation puts it, “Whatever you do or say, do it as a representative of the Lord Jesus.”

  Sinai is a big surprise. The surprise is the grace of God to a bedraggled company of former slaves of Egypt who have done nothing to deserve his attention. The surprise is an invitation to a long-term committed relationship. The surprise is that they are counted as his and he is determined to bless them, in spite of their ingratitude. The biggest surprise is God’s inconceivable plan to link his own reputation with theirs—to put his name on them and charge them with the task of international public relations.