*
The one who first proposes writing it down is a foreigner—Moses’ Midianite father-in-law
Jethro. He sees Moses struggling with the responsibility of deciding every case
himself. He tells Moses, “what you are doing is not good.” And he proposes instead
that Moses teach other people the law so that they can decide the simpler cases
(18:17-23). It is an astonishing example of a foreigner contributing to the
religious life of ancient Israel.
*
The point of the law is ultimately religious, not political. The verse that prefaces
the law proper and sets the tone for the whole is 19:5-6. “If you obey my voice
and keep my covenant, you shall be . . . a priestly kingdom and a holy nation.”
God’s law transforms Israel from a disorganized group into a nation/ kingdom.
But they are not called to be an ordinary nation. They are called to be holy
and priestly. Everything that follows is subordinated to that task.
*
The law is, in some respects, unenforceable. Prohibiting idolatry and requiring
people to keep the Sabbath are hard enough. Mandating that children honor their
parents is tougher. And eliminating all coveting is totally impossible. When
people say the Ten Commandments are the basis for our legal system, they miss
the point that God’s law aims not only at outward behavior but also at inward
dispositions. That is because its ultimate concern is holiness, not civil
order.
*
The law can be a little rough going! Almost as soon as we get past the Ten
Commandments, it begins to alternate between being dull and being troubling.
What are we to make of laws apparently condoning slavery? Earlier this week, we
read Psalm 19: “the law of the Lord is perfect reviving the soul; . . . the
precepts of the Lord are right, rejoicing the heart” (verses 7-8). In places, I
will have to look hard for something to revive my soul and rejoice my heart!
Since we have chapters and chapters to go, I will have plenty of opportunity to
search!
Fr. Harvey
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