Guide The Righteous and the relationship with Yahweh

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This tale brings practical advice in the relation with the father and encourages the optimism and the perseverance. If you is in a difficult moment,this is the best.
Table of contents

Many generations have thrilled to the story of Nathan finding the courage to say to the guilty; David, "Thou art the man" II Sam. It was not simply because murder and theft were forbidden by the law of the land, but because they were contrary to the law of a higher Sovereign, that these men could thus speak up to kings.


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The message of Amos is in no sense an abrogation of the doctrine of the chosen people, as is sometimes inferred from Amos ; it is an attempt to jolt the people loose from a self-centered, complacent, mechanical conception of the covenant. The stance from which Amos speaks, giving meaning to all he says about social justice and the corning "day of the Lord" in his call to repentance and prediction of doom, is epitomized in the words:.

You only have I known of all the families of the earth; therefore I will punish you for all your iniquities. A similar note rings through the prophecies of Hosea, Micah, and the first Isaiah. But at no point in the writings of the eighth-century prophets is the law of the covenant abrogated or universalized. The emergence of both notes, the one so clearly in keeping with the teaching of the prophets, the other apparently at variance with it, calls for explanation.

We shall understand it best if we do not import into it modern notions of "narrowness" versus "breadth," but see both as aspects of Yahweh-centeredness. The political situation of Judah was becoming more precarious; the people had seen Samaria swallowed up by Assyria a century before, and now the new Babylonian octopus was extending its tentacles from the East. What more natural than that the combination of nationalism and fear should intensify the demand for the destruction of all foreign cults Deut.

Again and again it was affirmed that the very existence of the nation depended on loyalty to the God of the covenant and obedience to his law. The prophets had said this repeatedly, and it was only natural that the law should be understood as entailing both ceremonial and moral obligation.


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The dual thrust of the book of Deuteronomy should not surprise us in view of the fact that in our own time political and social insecurity appears to be giving an impetus to a revival of religion which is in part marked by moral discernment while in other aspects it is perfunctory and external. A few years after the great reformation, a fresh voice was heard, proclaiming persistently in opposition to the soothing optimism of the lying prophets of the time that this was no true reform Jer.

We cannot at this point follow the tragic, challenging story of Jeremiah, but with reference to the law he saw, more clearly than any other man of his time, that its essence could not be fulfilled by cultic busyness at the temple.

Abraham & Yahweh

Only the clean heart could suffice. This the people were not rendering to Yahweh cf. It is significant that this period is marked not only by the emergence of the synagogue as a place of worship but by a fresh attempt to recover, codify, and study the law. It was a natural development that postexilic Judaism should have become essentially a community of the law. The final chapters of Ezekiel, which give the constitution for a new messianic state centering in a purified Temple and its cult, foreshadow the emergence of a new legalism. From the time of the Restoration onward, two strains characterize Judaic thought.

They were prevalent in the time of Jesus, and as the Evanston discussions of "Christ — the Hope of the World" made evident, their counterparts were taken over into Christianity and persist to the present. One was the apocalyptic expectancy of the establishment of the kingdom of God by divine intervention.

The other was the necessity to keep the law of the covenant within such remnants of the state as might remain and under any political regime that might temporarily hold sway. They stemmed from a common source 9 the rule of Yahweh over his people, and were expressions of a common hope, the "good time coming" when Yahweh would again restore his people to greatness.

Yet both the nature of this consummation and the requirements for its fulfillment were different. It produced both a "holy commonwealth" of the faithful and an artificial legalism against which Jesus had repeatedly to protest. It was founded on bedrock — the righteous, sovereign rule of a protecting, gracious God who demanded its observance. It took on concreteness from the circumstances of the times — social, political, and economic — as ours inevitably must. Yet its basic frame of reference is timeless. Second, as the God of the Hebrews was too small, so was their moral outlook.

Reference has been made to the humaneness of the codes. This was there, but so also was the line between the Hebrew and the alien. Those "strangers" living within the community of Israel had some rights, those outside it none. This distinction appears again and again with regard to treatment of enemies, family relations, slavery, debt, and even to the selling of diseased meat. The basic reason is that the Hebrews believed Yahweh to be the kind of God who required these things, and not all the preaching of the prophets could dispel this view.

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This, of course, is not the whole story. Yet the codes could go no further than what the people believed their God to require, and in the concrete details of living their restricted vision of God left them limited. The third deduction we must draw is in regard to what Jesus did with the law. Both of the foregoing elements must be taken into account to understand his attitude. He stood in a great tradition of law observance which he felt no desire or impulse to surrender. It was embedded in all his past, and with good reason he could say that he came not to destroy but to fulfill the law.

Yet such fulfillment could come only through obedience to the God whose moral demands had undergirded it at its best, not through the petty legalism into which it had fallen. And his God was not the God of Israel only, but the Father whose love with infinite concern for human need embraced all men within its scope. Thus, where the law served both to honor God and to serve human need, he could rejoice in it; where it was at variance, he could boldly set it aside.

It need not surprise us, though it did both surprise and anger his contemporaries, to hear Jesus say:. The sabbath was made for man, not man for the sabbath. Mark There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him. If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. Any other attitude toward the law would have been to forsake both the hesed of his fathers and the way of the God he came to serve and to reveal.

Sacrifice & Atonement

It was obedience in love which actuated Jesus, and it is this which he sets before us today. Jesus brought together the universal love of God and universal moral obligation, and saw in both the true fulfillment of the law.


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The prophets before him had in a measure approximated this insight, and Jesus stood in the prophetic tradition. Though we have already had occasion to speak of them, we must now see what was distinctive in their approach to the problems of social morality. It is the almost universal consensus of serious students of the Bible that in the message of the prophets is the high-water mark of the Old Testament.

Yet the insights of the prophets from Amos through the Second Isaiah surpass them all. I shall attempt not to deal with the message of each one individually, for this has been done many times, 13 but to draw some deductions from their general structure of thought.

The Righteous And The Relationship With Yahweh

The first observation to make is that the prophets, like the compilers of the law, proceeded from the assumptions of the covenant. This made their messages both religious and ethical, with an intertwining which makes it impossible to withdraw either element without losing the heart of their message. They never doubted that Israel was the chosen people of God and that a righteous, gracious, but exacting God demanded obedience of his people. Their invectives against the substitution of ritualistic correctness for righteousness leave open this possibility, and of the greater prophets Ezekiel alone, standing on the threshold of the postexilic period, expressly calls for a purified ritual as an integral part of the worship of Yahweh.

Opinions differ as to whether the others rejected outright the sacrificial cult. It seems more probable, however, that what they protested was not its existence, deeply embedded as it was in the covenant relation, but its perversion through exaltation to a place of primacy.

Comparably, no Christian today need object to the ritual and traditional observances of the Church when these contribute to the worship of God, but every Christian ought to protest when "doing things right" in the Church becomes a substitute for righteousness. Second, the prophets must be understood in both an individual and a social context. This is true whether what is being considered is the source or the object of their message. They were for the most part lone figures assailing the popular mores, and hence misunderstood.

But to assume that they were solely individual religious geniuses is to miss the fact that they emerged out of a religious community and spoke to a religious community. They were Hebrew prophets, not Greek philosophers or Buddhist Bodhisattvas, and they never dreamed of stepping outside of this framework.

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Furthermore, though we are accustomed to think of a progressive growth in a sense of individual responsibility from Amos to Ezekiel, the difference at this point is probably overstated. The message of every prophet, Moses, Samuel, Nathan, and Elijah as well as those who came later, was to every individual within the community of Israel, and neither king nor humblest subject was exempt from the obligation to obey the will of Yahweh. The application of this fact to mistaken modern notions of an "individual" versus a "social" gospel is obvious.

Third, though explicit monotheism and universalism were a late development, their nucleus is implicit in all prophetic preaching. This similarity was one reason why they found it so easy to take over Canaanitic worship. It was in the ethical insights of Israel, as these were seen most clearly by the prophets, that the greatest distinctiveness lay, and in their vision of the God of righteousness was the germ cell of monotheism.

The gods of the nations were many because the nations were many; the God of righteousness was one, and in his hand lay the destinies of nations. As we noted earlier, no sharp distinction was drawn between nature and history; God was the Maker and sovereign Ruler in both spheres. From this conviction, implicit in the whole idea of the covenant but seen with fullest clarity by the prophets, it was a logical step to the conclusion that God had given to Israel special privileges in order to be the special servant of all mankind.

This insight, glimpsed by Amos, was destined to come to full expression in the Second Isaiah.