"The Rock"

In the scene of this record, the Rock is shown to be the place where Moses stood. It will, therefore, be important to consider the testimonies which explain the signification of the Rock: in both the Old and New Testament Scriptures. Remembering that the “mystery” “hidden” within this figurative representation is “revealed” in those Scriptures which bear testimony of the “things concerning the name of Jesus Christ.” Moses, in his song, recorded in Deut. xxxii., speaks thus: “I will publish the name of the Lord: ascribe ye greatness unto our God: He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.”

In the last words of David, recorded in 2 Sam. xxiii., he thus speaks: “The Spirit of Yahweh spake by me: and his word was in my tongue: the God of Israel said,—The Rock of Israel spake to me.” The Psalmist, regarding this Rock as the source of all strength and power, prayerfully saith: “Lead me to the Rock that is higher than I: for thou hast been a shelter for me, a strong tower from the enemy” (Ps. lxi. 2, 3)—“The rock of my strength, and my refuge is in God” (Ps. lxii. 7). The prophet Isaiah, looking to the same source of everlasting strength, thus exhorts: “Trust ye in the Lord forever: for in the Lord Jehovah is the rock of ages,” (marginal rendering, Isa. xxvi. 4).

In these testimonies, the figure of a rock is associated with the Spirit-power, the word, and the name of Yahweh. And being instructed from the New Testament Scriptures, that in Jesus the Spirit-power, the word, and the name of Yahweh were embodied: we are led to perceive the Oneness existing between the Rock of Moses and the Prophets, and the Rock spoken of by the apostle Paul, when he says: “The Rock was Christ” (1 Cor. x. 4). The rock, then, we are led to understand, is a symbol, representative of the One who is the only enduring foundation—the only source of everlasting strength and power—the place of refuge, of shelter, and of safety.

Christ compares His teaching to a rock, saying: “Whosoever cometh to me and heareth my sayings and doeth them, I will shew you to whom he is like:—He is like a man which built a house and digged deep, and laid the foundation upon a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock” (Luke vi. 47, 48).

When Peter confessed his firm belief that Jesus was the Christ, the Son of the living God: Christ assured him that, “Upon this Rock” He would build His “Ecclesia”:—“and the gates of Hades shall not prevail against it” (Matt. xvi.). In harmony with this, the word of the Lord by the prophet Isaiah saith: “Behold I lay in Zion, for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not be confounded” (Isai. xxviii. 16).

The apostle Peter, quoting the same Scripture, adds: “Unto you therefore which believe, he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner: And a stone of stumbling, and a rock of offence to them which stumble at the word, being disobedient” (1 Pet. ii. 7, 8). Upon the rock that was in Horeb the angel messenger of Yahweh stood; and commanded Moses, saying: “Thou shalt smite the rock, and there shall come water out of it, that the people may drink” (Exod. xvii.). Upon the rock at Sinai’s top, Moses was privileged to stand. And the Lord said unto him: “I will put thee in a cleft of the rock, and will cover thee with my hand, while I pass by” (Exod. xxxiii. 21).

In searching for the meaning of the cleft rock, we are led to consider certain facts to which the scene of this record evidently points. The Rock stands related to two systems, or “order of things,” outlined by the two Covenants. The One, given from Sinai—the Mosaic:—the other, confirmed and brought into force by the sacrificial death of Jesus Christ—the Abrahamic.

At the first giving of the law from Sinai, the ten commandments were spoken in audible voice to the people: and the terrors of the law were shadowed forth in the thunderings and lightnings and voice of a trumpet, the fire and the smoke. And the “two tables of testimony,—tables of stone, written with the finger of God,”— were given to Moses, that he might teach the law and commandments to the children of Israel. This covenant, dedicated with blood,—which Moses sprinkled upon all the people,—they did not keep. They quickly turned aside from the holy commandments and corrupted themselves: and were many of them visited with the fire of Jehovah’s jealousy—in swift destruction from among His people.

A primary, antitypical fulfilment of the things representatively enacted then, we find at the close of the Mosaic Aion. Then, there was a national falling away of the children of Israel from the holy covenant delivered unto them by Moses: and only a very small remnant of faithful ones remained. When that covenant had waxed old, and was ready to vanish away (Heb. viii. 13), the “heavens” thereof are described by Peter as about to “pass away with a great noise, and the elements to melt with fervent heat” (2 Pet. iii. 10). This national removal, and the cause of it, Moses had foretold: and said, “Jeshurun” had “forsaken God which made him, and lightly esteemed the Rock of his salvation” (Deut. xxxii.).

Another, and a “better covenant, established upon better promises” (Heb. viii. 6), was being inaugurated while the old was passing into dissolution. The clouded heavens of the Mosaic Aion were broken through, by the “light of the Gospel of the glory of the Anointed, One”: and the opening up of the new and living way, for the covering of sin by the way of the cross. This new covenant, was shadowed forth at Sinai: at the time of Moses’ second ascent, with the two new tables of stone. There was represented to him, that in the breaking up of the first covenant, the true propitiatory would be found within the shelter, represented by the Cleft Rock, and the Name of Yahweh. For, around that rock, the goodness, the glory, the name, and the personal presence of Yahweh’s messenger were representatively encircled.

The prophet Daniel testifies of certain things that were communicated to him by the angel Gabriel: And which were to transpire within a period of “Seventy weeks.” In “Gabriel’s prophecy of the Seventy weeks,” certain elements of Jehovah’s purpose are revealed, in reference to the redemption. “The causing to cease from sinofferings: the covering of iniquity: the bringing in a righteousness of Ages,” (Dan. ix. 24;Anatolia p. 31). When the Abrahamic covenant had been confirmed by the death and resurrection of Christ, sacrifices and offerings, according to the law of Moses, were caused to cease from being offered by those who believed and were baptized “into the name of the Father, and of the Son, and of the Holy Spirit.” And this glorious name became the “Strong tower,” the “Ark of safety” for all the faithful, believing, children of God.

Moses, being within the Rock—was covered by the hand of Yahweh. This covering hand, is the subject of the prophet’s testimony. The Spirit, through the prophet, addressing the anointed One, saith: “I have put my words in thy mouth, and I have covered thee in the shadow of mine hand: that I may plant the heavens, and lay the foundations of the earth; and say unto Zion, Thou art my people” (Isa. li. 16). The right hand of Jehovah, is spoken of as being instrumental in the work of salvation. The Psalmist saith: “I know that the Lord saveth his anointed, he will hear him from his holy heaven, with the saving strength of his right hand” (Ps. xx.). His right hand, it is said, is “full of righteousness.” As saith the Psalmist: “According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness” (Ps. xlviii. 10). “Let thy hand be upon the man of thy right hand: upon the Son of man, whom thou madest strong for thyself” (Ps. lxxx. 17).

It is through the saving power of his right hand, “the righteousness of ages” has been brought in. The righteousness belonging to the name of Yahweh is manifested through the name of Jesus. Therefore the Spirit of Christ through the prophet, saith,—“I will greatly rejoice in the Lord: my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness” (Isa. lxi. 10). This, righteousness is a part of that “goodness” of which the Lord spake to Moses, when He said, “I will make all my goodness pass before thee.” This goodness and righteousness form part of that glory which was veiled within the shadow of the covering hand: as said the messenger, “I will cover thee with my hand while I pass by.” The glory was with the angelic representative, within the covering cloud.

Christ, coming to be invested with the covering robe of Yahweh’s righteousness, the Scriptures teach that all who have put on Christ are covered with it also. Moses, together with all the faithful ones of every age, must find a covering there. “This is the heritage of the servants of the Lord; and their righteousness is of me, saith Yahweh” (Isa. liv. 17).