Liberating Planet Earth
by Gary DeMar by Gary DeMar
The God of Liberation 33 God as Liberator God announces in the introduction to His Ten Commandments that He had intervened decisively and miraculously in the lives of the Hebrews. This intervention was radically personal. The events of the exodus cannot be cogently explained as a series of impersonal natural events. There could be no doubt in the minds of the Hebrews of Moses’ day that God had been the source of their liberation from Egypt. There was certainly no doubt about this in the minds of the people of the Canaanitic city of Jericho, as Rahab informed the spies a generation later (Joshua 2:10-11). By identifying Himself as the source of their liberation, He announced His total sovereignty over them. A God who intervenes in history is not some distant God. He is a God of power. He possesses the power to reshape nations, seas, and history. No other God has this power; therefore, they are required to worship only Him. He is also their king. Eastern kings of the second millennium B.C. used a formula for announcing their sovereignty which was similar to this announcement and also similar to God’s announcement to Moses of His name (Exodus 6:2). Even when their names were well known, they announced them in the introduction to their proclamation. Then it was customary for him to record his might y deeds. The Jewish commentator Cassuto summarizes God’s announcement: “1, the Speaker, am called YHWH, and I am your God specifically. Although I am the God of the whole earth (xix 5), yet I am also your God in the sense that, in consideration of this sanctification, I have chosen you to be the people of My special possession from among all the peoples of the earth (xix 6); and it is I who brought you out of the land of E~pt, not just bringing you forth from one place to another, but liberating you from the house of bondage. Hence it behooves you to serve Me not out of fear and dread, in the way that the other peoples are used to worship their gods, but from a sense of love and gratitude.”1 1. U. Cassuto, A Comm.mta~ of the Book of Exodus (Jerusalem: The Magnes press, [1951] 1974), p. 241.
34 Liberating Planet Eatih He is a God of Power and of ethics. Both of these features of God’s being are revealed by His act of freeing the Hebrews from their Egyptian masters. Both love and awe are due to Him. The events of life are controlled by a God who can bring His words to pass. The Hebrews had this as the historical foundation of their faith in God and His law-order. This law-order is summarized in the Ten Commandments that follow the introduction. The commandments are the foundation of righteous living. The whole of Old Testament law serves as a series of case-law applications of the ten. Thus, they must be regarded as the basis of social institutions and interpersonal relationships. Whatever the area of life under discussion — family, business, charitable association, military command, medicine, etc. – Biblical law governs the actions of men. Men can choose to ignore the requirements of the law. But God dealt in Egypt and the Red Sea with those who flagrantly and defiantly rejected the rule of His law. The Israelites had experienced firsthand the institutional effects of a social order governed by a law-order different from the Bible’s. They had been enslaved. The God who had released them fkom bondage now announces His standards of righteousness — not just private righteousness but social and institutional righteousness. Thus, the God o~Meration is simultaneously the law-gz”uer. The close association of Biblical law and human freedom is grounded in the very character of God. The Hebrews could not have misunderstood this relationship between God’s law and liberation. God identifies Himself as the deliverer of Israel, and then He sets forth the summary of the law structure that He requires as a standard of human action. The God of histo~ is the God of e~hics. There can be no Biblical ethics apart from an ultimate standard, yet this standard is fully applicable to history, for the God of history has announced the standard. Ethics must be simultaneously permanent and historically applicable. Permanence must not compromise the applicability of the law in history, and historical circumstances must not relativize the uni-
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- Page 24 and 25: 1 CHRIST AND LIBERATION All things
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The God of Liberation 33<br />
God as Liberator<br />
God announces in the introduction to His Ten Commandments<br />
that He had intervened decisively and miraculously in the lives of<br />
the Hebrews. This intervention was radically personal. The<br />
events of the exodus cannot be cogently explained as a series of<br />
impersonal natural events. There could be no doubt in the minds<br />
of the Hebrews of Moses’ day that God had been the source of<br />
their liberation from Egypt. There was certainly no doubt about<br />
this in the minds of the people of the Canaanitic city of Jericho, as<br />
Rahab informed the spies a generation later (Joshua 2:10-11).<br />
By identifying Himself as the source of their liberation, He announced<br />
His total sovereignty over them. A God who intervenes<br />
in history is not some distant God. He is a God of power. He possesses<br />
the power to reshape nations, seas, and history. No other<br />
God has this power; therefore, they are required to worship only<br />
Him.<br />
He is also their king. Eastern kings of the second millennium<br />
B.C. used a formula for announcing their sovereignty which was<br />
similar to this announcement and also similar to God’s announcement<br />
to Moses of His name (Exodus 6:2). Even when their names<br />
were well known, they announced them in the introduction to<br />
their proclamation. Then it was customary for him to record his<br />
might y deeds. The Jewish commentator Cassuto summarizes<br />
God’s announcement: “1, the Speaker, am called YHWH, and I<br />
am your God specifically. Although I am the God of the whole earth<br />
(xix 5), yet I am also your God in the sense that, in consideration<br />
of this sanctification, I have chosen you to be the people of My<br />
special possession from among all the peoples of the earth (xix 6);<br />
and it is I who brought you out of the land of E~pt, not just bringing<br />
you forth from one place to another, but liberating you from the<br />
house of bondage. Hence it behooves you to serve Me not out of fear<br />
and dread, in the way that the other peoples are used to worship<br />
their gods, but from a sense of love and gratitude.”1<br />
1. U. Cassuto, A Comm.mta~ of the Book of Exodus (Jerusalem: The Magnes<br />
press, [1951] 1974), p. 241.