The Divine Mandates
Morris A. Inch
The Divine Mandates
Copyright © 2017 Morris A. Inch. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.
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Preface
Two rival analogies compete for our attention: the law of the jungle and a sacred canopy. As for the former, life consists of the survival of the fittest. As an invitation to materialism and tyranny.
As for the latter, the divine mandates serve as a framework for social enterprise. In keeping with the notion that we live in God’s world, and by his grace. For the purpose of his glory, resulting in our individual and corporate blessing.
The extended discussion explores the topic in greater detail. Initially, with the realm of mandate. What is its nature? As such, what do mandates share in common? How do they structure life? Expressly as reflected in the Mosaic Covenant and that with Noah. As if a means of bringing order out of chaos, recalling how God managed concerning the natural world. And now in context of our social relationships.
Then, in turn, with what is described as the paper trail. Which consists of a brief survey, providing a context for the divine mandates. First by way of exploring the Old and New Testaments. Subsequently, with the apostolic fathers, discourse of the apologist, and an interlude with Dietrich Bonhoeffer. The last of these serves a marked transition into a discussion of the mandates in greater detail while the entries combine to serve as a credible reality check.
The traditional mandates are four in number: As regards the church, family, government, and labor. It amount to a short list, since other options readily come to mind. So while not exhaustive, they provide a valuable framework for casting life in context of the divine mandates.
Although not as a rule discussed in connection with the divine mandate, the notion of endowments is critically relevant. In terms of our bill of rights, they are said to consist of life, liberty, and the pursuit of happiness. The sanctity of life being indispensably foundational for the remainder. Liberty being a logical extension, and the pursuit of happiness offering an opportunity but not serving as a guarantee.
All things considered serves to summarize the extended discussion in terms of the divine mandates. “You are the light of the world,” Jesus informed his disciples. “A city on a hill cannot be hidden. Neither do people light a lamp; and place it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way praise your Father in heaven” (Matt. 5:14–16).
Several observations appear strikingly pertinent. First, faith is associated with its social context, rather than in strict isolation. Allowing for the fact that both solitude and social engagement are contributing features. “Each by itself has profound pitfalls and perils. One who wants fellowship without solitude plunges into the void of words and feelings, and one who seeks solitude without fellowship perishes in the abyss of vanity, self-infatuation, and despair.” 1
The divine mandates thus serve in a dual capacity. Obviously, in establishing the credential of select social institutions, but also by insisting that persons comply with legitimate social obligations. Consequently, requiring accountability from those who exercise authority and those subject to it.
Second, so as to solicit praise for the Heavenly Father. With whom life originates in all its multi-faceted benefits. In matters great and small, momentary and lingering. While allowing for the fact that it unravels if not lived according to God’s righteous guidelines.
Instead of courting the approval of others. Recalling that genuine humility is not given to either pride or self-effacement. Since the latter amounts to a negative expression of pride, as unduly dwelling on self. But rather, to God be the glory; since great things he has done and continues to do.
Finally, as implied above, there is the existential feature of life. “When I consider your heavens, the work of your fingers, what is man that you are mindful of him,” the psalmist reflects. “You make him a little lower than the heavenly beings and crowned him with glory and honor” (Psa. 8:3–5).
Meant to superintend God’s creation, humans continue to fall short of their appointed task. So that creation suffers as a result, as do humans as well. Along with the diminishing of God’s glory. Calling for a commitment of the divine mandates, seeing that we are at fault in this regard, with disastrous effects by commensurate promise
1. Dietrich Bonhoeffer, Life Together, p.78.
Realm of Divine Mandates
The Decalogue serves to introduce the realm of divine mandates. Its importance can hardly be overstated. The rabbis “speculated that it was prepared on the eve of creation in anticipation of subsequent use; they asserted as each commandment was sounded from the lofty height of Sinai it filled the world with a pleasing aroma; they concluded that all nature hushed to hear every word as it was spoken.1
The ten words are apodictic in character, rather than specific instances. In other words, they constitute broad general principles. For instance, “You shall not murder” (Exod. 20:13). As over against, “If men who are fighting hit a pregnant woman and she gives birth prematurely, but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. But if there is a serious injury, you are to take life for life, eye for eye,” etc. (Exod. 21:22–24).
The context of the Decalogue follows the pattern of a vassal treaty. In which the Sovereign Lord pledges to intercede on behalf of his chosen people on condition of their faithful observance of the covenant provisions. Initially, the Suzerain announced: “I am the Lord your God, who brought you up out of Egypt, out of the land of slavery.” Hence, deserving of their resolute faithfulness.
“You shall have no other gods before me.” “Thus the first ‘word’ takes aim at atheism (we must have a God), idolatry (we must have Yahweh as our God), polytheism (we must have the Lord God alone), and formalism (we must live, fear, and serve the Lord with all our heart, soul and strength, and mind. The ground of all morality begins here”2 Consequently, before me implies that we should not allow for other deities, regardless of their subordinate rank.
If not acceptable to God,
