The Lost Book of Moses
Why do the prophets so often portray Yahweh
as being upset with his people?[1] Is it the case that Yahweh is simply an emotionally
unstable divinity who takes advantage of any pretext to smite his people in
anger? Many of us probably know people
like this, and we (rightly) shudder to think that God should have such a volatile
personality. As we shall see, when it
comes to Jeremiah, Yahweh’s “wrath” is that of a wounded lover, a passionate lover
who has shown unfathomable love and generosity to a people who have spurned him,
betrayed him and indeed, prostituted herself with other gods. The “wrath of Yahweh” is the anguish of a
betrayed husband, a spouse who had staked his reputation on his relationship
with this people who was cursed with a wandering eye.
A ROCKY RELATIONSHIP
There are many familial images for Yahweh’s
relationship with his people. Israel is
called Yahweh’s: “firstborn son” (Ex. 4.22) and “treasured possession” (Ex.
19.5; cf. Dt. 7.7-10) – these images are drawn from Israel’s experience of
being rescued from slavery in Egypt.
When the prophets looked back on this determinative moment in Israel’s
history, they often chose another image to describe God’s love for his people –
that of husband and wife.
“…call to Jerusalem…I remember your youthful loyalty,
our love as newlyweds. You stayed with
me through the wilderness years…” (Jer. 2.1-2, The Message).[2]
Before we have
time to get sentimental about this, Scripture calls us to face the reality of
human brokenness as it shows us that Israel, Yahweh’s bride, is unfaithful to
her divine husband. The dominating
metaphor for Israel’s idolatry (i.e., worshipping other gods) is that of
adultery. The prophets don’t shy away
from frequently applying the epithet of “whore” to the people of God (e.g., Jer.
3.1-5; Ez. 16.15-58). Israel is a
chronic cheater – she is constantly betraying the God who chose, rescued, guided
and provided for her by giving her allegiance/trust[3]
(i.e., faith) to other gods who can do nothing for her besides rob her of her
humanity.
THE MARRIAGE
CONTRACT (COVENANT)
The book of Deuteronomy is Yahweh’s “marriage
contract”[4]
with Israel. The “book of the Law” which
was found in the Temple during the reign of King Josiah was most probably the scroll
of Deuteronomy (cf. 2 Kings 22.8). The
major religious reform which followed the finding of the book of Deuteronomy (=
Greek for “second law”) occurred around the time that Jeremiah received his
prophetic vocation. Indeed, Levitical
priests, who were the authorized teachers of the law, are the driving force behind
the book of Deuteronomy.[5] Let’s not forget that Jeremiah grew up in
just such an environment (cf. Jer. 1.1; Dt. 31.9). Scholars refer to the entire section of the
Hebrew Scriptures stretching from Deuteronomy – 2 Kings as “the Deuteronomic History”.[6] That is to say, Deuteronomy explains why the history
of Israel as portrayed in those books played out the way it did – when Israel was
faithful to the covenant, she prospered and experienced “blessing”; conversely,
when she was unfaithful, she experienced the “curses” of the covenant, the
worst of which was exile from the Promised Land (cf. Dt. 28.58-68).
“It is impossible to overstate the importance of the
book of Deuteronomy for the shape and substance of Israel’s faith in the Old
Testament…In broadest sweep, the book is a formulation of covenant theology,
whereby YHWH and Israel are pledged to exclusive loyalty and fidelity to each
other; YHWH is to assure the well-being of Israel, Israel is to live in trust in
and obedience to YHWH.”[7]
The structure of the covenant is very similar to that established between a victorious monarch and a vassal, i.e., a subordinate state which would, among other things, commit to paying tribute to the covenant initiator (=the victor). Many scholars date the book of Deuteronomy to the period of Assyrian hegemony in the Levant (8th – 7th centuries B.C.). Read in this light, Deuteronomy can be understood as being a deliberate subversion of the vassal covenant which existed between Judah and the Assyrian empire during the reigns of Kings Hezekiah and Manasseh (cf. 2 Kings chapters 18-21). Deuteronomy’s insistence that the people of Israel was in covenant with Yahweh, and not (primarily) any earthly ruler was a subversive affirmation of Israel/Judah’s identity as the people of God, as opposed to any pagan emperor.[8]
Some gems
from Deuteronomy
·
The
Sh’ma Yisrael (i.e., “Hear
O Israel”: Dt. 6.4-5).
“Israel becomes Israel through
hearing. The imperative ‘hear’ is
fundamental to a covenantal understanding of this people of God. In listening, Israel is summoned, commanded,
and assured by the One with authority who takes an initiative and imposes upon
Israel a will, purpose, and identity other than any it might have taken for
itself. The imperative brings Israel
into a defining relationship, whereby this people now lives completely in the
sphere of YHWH’s will and purpose.”[9]
·
The
extravagant love of Yahweh:
“The Lord set his heart on you and chose you because he loved you” (Dt. 7.6-10).
“YHWH has ‘set his heart’ (Hb:
hasaq) on Israel. The verb
bespeaks a strong emotional attachment that runs beyond any reasonable,
explicable act. YHWH made a leap of love
in committing to Israel. YHWH’s
inscrutable act is (a) rooted in YHWH’s own love—willingness to enter into a
sustained and abiding covenant commitment, and (b) based on the ancient oath to
the family of Abraham.”[10]
·
Choose
Life: “I call heaven
and earth to witness against you today that I have set before you life and
death, blessings and curses. Choose life so that you and your descendants may
live, loving the Lord your God, obeying him,
and holding fast to him; for that means life to you and length of days, so that
you may live in the land that the Lord swore to give to your
ancestors, to Abraham, to Isaac, and to Jacob.” (Dt. 30.19-20)
“The life Moses commands…is a life congruent with the
will and purpose of YHWH as given both in the fabric of creation and in the
commands of Sinai. That life consists in
loving YHWH, which is a practice of holiness, and habits of
distinctiveness that know life is directed toward and received from the
inscrutable presence of YHWH in the midst of daily existence. That life consists, moreover, in loving
neighbor, which is a practice of justice that grounds and promotes the
entitlements of the neighbor, even at cost and inconvenience to self. ‘Love of God’ in holiness and ‘love of
neighbor’ in justice constitute a life of relatedness that yields a sense of
belonging in community and a gift of material prosperity in the land.”[11]
[1] Indeed, oracles denoting the wrath of God, the intent and threat of
destruction, are found more frequently and expressed more strongly in Jeremiah
than in any other prophet: Heschel, Abraham J. The
Prophets, New York: HarperCollins, 2001 [1962], p. 134.
[2] Cf. Jer. 2.1-8; Ez. 16.8-14; Hosea 2.14, 4.15; Is. 43.1-7; 54.5-8.
[3] Cf. Beale, G.K. We Become What We
Worship: A Biblical Theology of Idolatry, Downers Grove: IVP Academic, 2008,
p. 17: Your god is “whatever your heart clings to or relies on for ultimate
security. The idol is whatever claims
the loyalty that belongs to God alone”.
[4] Cf. the “wedding vows” of Dt. 26.16-19.
[5] Brueggemann, Walter, Deuteronomy, Nashville: Abingdon, 2001,
pp. 20-21.
[6] Ibid, p. 22.
[7] Brueggemann, Walter, Deuteronomy, Nashville: Abingdon, 2001,
p. 17.
[8] Cf.
Brueggemann, Walter, Deuteronomy, Nashville: Abingdon, 2001, pp. 18-19.
[9] Ibid, p. 83. The command to “love” the Lord your God
refers to practical acts of obedience in every sphere of daily life: Ibid.
pp. 83-84.
[11] Ibid, p. 270 (emphasis original).
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