Yesterday I did a little thinking out loud about the references in Leviticus 11-27 regarding the God’s call for his people to be holy. It seems to me to be pretty obvious that God expected his people, the nation of Israel, to be a peculiar, a holy people. I am also equally convinced that God fully expects his “New Testament” people to be equally holy, peculiar. But let me doodle just a little more.
If I may participate in a little speculation, it would not be far wrong to suggest that many people in today’s culture reject the claims of Christianity because, in their mind, so much of the Bible (even the New Testament) is focused on negativity – you can’t do this, you will go to hell if you do that. I would also suggest that most of the things that are prohibited are things that this culture really wants to participate in, such as having absolute autonomy over their sexual nature. Of course, there are a lot of other prohibitions in the Bible, but it seems like the only ones that really provoke people are the ones that regulate with whom and how one might exercise his or her sexual nature.
As I view this phenomenon, I would suggest that this reaction is not against the Bible, but rather a humanistic understanding of what an idol is.
You see, an idol has to be placated. You have to sacrifice to a god in order to implore him or her for a good result, or to alleviate one or more of his more obvious personal animosities. You could never really be on good terms with a god – you were always on the ragged edge of angering him or her, or at the very least, failing to perform some checklist with 100% accuracy. So, you sacrificed in the hopes that your actions and incantations were perfect so that your crops would produce, or that your cows would bear healthy young, or that the rains would come in season. If you messed up, you sacrificed to placate the god’s irascible anger.
Let us then return to Leviticus 11-27 and discover why God called his people to a living holiness –
For I am the LORD who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy. (11:45)
Keep my statutes and do them; I am the LORD who sanctifies you. (20:8)
But I have said to you, ‘You shall inherit their land, and I will give it to you to possess, a land flowing with milk and honey. I am the LORD your God, who has separated you from the peoples. (20:24)
You shall be holy to me, for I the LORD am holy and have separated you from the peoples, that you should be mine. (20:26)
So you shall keep my commandments and do them: I am the LORD. And you shall not profane my holy name, that I may be sanctified among the people of Israel. I am the LORD who sanctifies you, who brought you out of the land of Egypt to be your God: I am the LORD. (22:31-33)
And I will walk among you and will be your God, and you shall be my people. I am the LORD your God, who brought you out of the land of Egypt, that you should not be their slaves. And I have broken the bars of your yoke and made you walk erect. (26:12-13)
“I delivered you from slavery. I have sanctified you. I have separated you from the other peoples of the earth to be my special possession. I will walk among you (have a personal relationship with you). I have broken the bars of your slavery and have made you walk erect.”
Doesn’t sound like an angry, vicious, temperamental god to me. It sounds to me like a loving, benevolent God who acts in grace first and only demands obedience later. It sounds to me like a father who wants what is best for his children, but knowing that children will often act to their own harm, sets beneficial limits to their behavior to protect them. It sounds to me like the kind of God that most people would love to get to know, if they could push past their own understanding of slavish obedience to a malevolent, capricious god.
Now, if that is the picture that God gave us of himself in the Old Testament, under the Old Law, and limited by a national allegiance, how much more should we view God as a loving, gracious, benevolent father who, more than anything, desires a close personal relationship with his redeemed people under the shadow of the cross?
The more I read the Old Testament, the more I am convinced that we have seriously misjudged its message and significance for Christians. I think it is no small wonder that perhaps one of the most understudied books in the New Testament is the book of Hebrews, the one book that quotes from the Old Testament most frequently. Yes, it teaches us the Old Law (the national law) has been superseded, but it does so in such a way as to magnify the message of grace and redemption as foreseen in the Old Law.
Hmm. Perhaps some more doodling in this subject would be appropriate.