IMITATION OF ELOHIM II: Without proper attention to the moral claims of the narrative framework within which the deontological (duty, obligation) elements of covenant and commandment are put forward we run the risk of falling back into older law/gospel caricatures of the O.T. Prior to the Law is a long narrative through which many elements of the basic character and identity of the IsraElite community are established in relation to understanding of what YAHweh has been about in the world. We surely could not imagine focus in the N.T. on the moral resources of YAHshuas teachings without attention to what YAHweh is doing and modeling for us in the life, death, and resurrection of YAHshua. Elohim is not just the Source of divine commandment (and other forms of revelation of the divine will calling for the communitys obedience). He has already (before Sinai) acted out the qualities which the community is to reflect in its life both individually and corporately. One of the clearest and most direct examples of this type of moral norm in the O.T. material is YAHwehs statement, For I am YAHweh Who brought you up from the land of Egypt to be your El; you shall be set apart, for I am set apart (Lev. 11:45). When we take seriously the self-revelation of YAH in creation, promise, and deliverance we can then properly understand covenant as response to what YAHweh has already done. Obedience to the commandments of Elohim is not submission to divine fiat but response to divine grace. The community structured by the effort to discern YAHwehs covenant-will is to be in harmony with the qualities revealed in His graceful activity to bring the community into being. The predominantly judicial language of covenant is preceded by the primarily relational language of creation, promise, and deliverance. Both languages are necessary for a full appropriation of the O.T.s moral resource.
Posted on: Tue, 21 Jan 2014 17:36:19 +0000
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