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The Divine Mandates. Morris A. Inch
Читать онлайн.Название The Divine Mandates
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isbn 9781498284363
Автор произведения Morris A. Inch
Жанр Религия: прочее
Издательство Ingram
“You shall not steal.” “According to rabbinic tradition, one is guilty whether he or she brazenly robs in public or in secret; whether in taking possession from another or kidnapping the person; whether involving much or little; whether outright or with usury; whether concerning property or reputation.”5
In a peasant society, where the margin for survival is minimal, any theft might result in hardship, if not in death. In a covenant community, theft, no matter how otherwise serious, was an affront to God and a denial of life together. Recalling the satirical comments, “What is mine is mine, and what is his is mine as well.”
Theft can be of personal or of corporate nature. As the former, it need not pertain to material possessions, but anything rightly belonging to another. Such as demeaning one’s character or intent. As for the latter, excessive taxation amounts to corporate greed and theft.
“You shall not give false testimony against your neighbor.” The seriousness of this prohibition can be seen in that it could result in his or her death. If not, then in lesser punishment. Neither of which was acceptable in a covenant community.
Persons are admonished to tell the truth, the whole truth, an nothing but the truth. The truth in contrast to what is false. If such occurred, report it as having happened. If not, do not pretend that it transpired. When much or little is at stake.
The whole truth without which it is distorted. Which allows for extenuating circumstances. Along with accounting for differences of perception. As a means of reconciliation, where this is feasible. And justice. Regardless of outcome.
Nothing but the truth so not to introduce unrelated matters. Thereby to divorce truth from its essential context. Whether with intent or lack of discipline. In keeping with Augustine’s provocative comment, “All truth is God’s truth.”
“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, his ox or his donkey or anything that is your neighbor’s” “House means ‘household’, in the early sense of the word, and the thought of ‘wife’ is primary. Ox and ass are the typical wealth of the bronze age peasant or semi-nomad, for whom the perplexities of developed society have not yet arisen. ‘Slaves are the only other form of movable property.”6
This final interdict makes explicit what has been implicit up to this point: our predatory desires give rise to our perverse practices. Recalling the vivid contrast mentioned at the outset between the law of the jungle and sacred canopy. As for the former, where those most fit survive. As for the latter, where life is celebrated as God’s benevolent design, and lived out according to his righteous instructions.
“When people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance and said to Moses, ‘Speak to us yourself and we will listen. But do not have God speak to us or we will die.’” Thus were they overwhelmed with God manifesting his presence among them.
“Do not be afraid,” Moses encouraged them. “God has come to test you, so that the fear of God will be with you to keep you from sinning.” So that the awesome impression of this event would be passed down from one generation to the next, as a cherished but solemn legacy.
At this juncture, the text turns from general principles to select instances (cf. 21:1). As an example: “Anyone who strikes a man and kills him shall surely be put to death. However, if he does not do it intentionally, but God lets it happen, he is to flee to a place I will designate. But if a man schemes and kills another man deliberately, take him away from my altar and put to death” (21:12–14).
The vassal treaty concludes with a warning should the chosen people fail to keep their covenant obligations, a promise of blessing should they do so, and the prospect of covenant renewal. In the first instance, “The Levites shall recite to all the people of Israel in a loud voice: ‘Cursed is the man who carves an image or casts a idol—a thing detestable to the Lord, the craftsman’s hands—and sets it up in secret’” (Deut. 27:15). In secret presumably because this seemed more acceptable than in public.
“Then all the people shall say, ‘Amen!’” Thus voicing their hearty agreement that this is unacceptable and calculated to result in calamity.
In like manner, “Cursed is the man who dishonors his father and his mother.” Again soliciting a favorable response from the populace.
By way of contrast, should they obey the Lord: “You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock. You will be blessed when you come in and blessed when you go out.”
Thus recalling the motif of two ways: that of the righteous and that of the wicked. As for the former, “Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of scorners” (Psa. 1:1). Implying a progression from bad to worse. “But his delight is in the laws of the Lord, and on his law he meditates day and night.” Such resemble trees planted having ready access to water.
“Not so the wicked! They are like chaff that the wind blows away.” Without root or substance. At the mercy of the elements.
Two ways, no more or no less. There is no neutral ground. But there is an option. So choose well!
There remains the provision for covenant renewal (cf. Deut. 29), which anticipates both change and continuity. Change to accommodate different circumstances, as when the chosen people took up resident in the promised land. Continuity with the covenant principles. Soliciting the sage observation, “The more some things change, the more other things appear constant.”
Here we take leave of the Mosaic Covenant, to consider God’s covenant with Noah—as concerns the Gentiles. Which was thought to be a renewal or extension of his original covenant with Adam. In particular, “Adam taught his children the Seven Universal Laws: not to worship idols, not to curse God, not to kill, not to steal, not to engage in sexual immorality, not to eat the limb of a living animal, and to establish courts of law to enforce these laws.”7
Concerning idolatry. The essence of the Seven Universal Laws is said to be the prohibition against idolatry. This pertains to any aspect of creation. Nothing in the natural world around us: neither plants or animals, neither terrestrial nor celestial, neither individual or groups. Not that which we produce: whether a material object or appealing ideology, whether for a fleeting moment or extended time, whether or not approved by others.
A person may learn from his or her observations without falling prey to idolatry. For instance, the sage enjoins: “Go to the ants you sluggard, consider its ways and be wise!” (Prov. 6:6). Recalling a time as a child I intently watched ants scurrying back and forth. Not only was I impressed by their industry, but their seemingly cooperative endeavor.
The Jewish tradition was not uniform concerning whether it is permissible to believe that other gods exist, so long as one does not worship them. Some thought this was acceptable, while others rejected the notion. Abraham serves as an example, in that commentators disagree as to whether he allowed for the existence of other gods, while agreed that he was committed to Yahweh.
There was also conjecture as to whether persons were obligated to lay down their lives rather than compromise their convictions. While permission to do so was readily granted. Resulting in some ambiguity at this point.
In any case, persons are warned not to delve into idolatry—lest led astray. One’s interest might pick up in the process. Accordingly, Jesus taught his disciples to petition: “And lead us not into temptation, but deliver