Israel's Religious Life

It has often been said that while civilization owes its art and letters to Greece and its law and order to Rome, it owes its religion and ethic s to Palestine. This is true, within limits, provided we understand that what Israel contributed was not the product of its "native genius for religion," but was due to the persistent grace of its God, who took this "fewest of all peoples" and made of it the custodian of his revelation and the cradle of his redemption for the whole world. When, however, the Hebrew claimed preeminence through these two things, a saving God and a righteous Law, it was no idle boast. So Moses eloquently asks in Deuteronomy: "What great nation is there, that hath a god so nigh unto them, as Jehovah our God is whensoever we call upon him? And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?" Deut. 4:7, 8.

Religion as developed in Israel had two sides, an inward and an outward. On its inward side it consisted of a faith in Jehovah cherished in the hearts of the people, together with the sentiments of reverence and love, and the purposes of loyalty and consecration, which grew out of that faith. On its outward side religion consisted of certain objects and ceremonies, adapted to express by act and symbol the relation between God and his people.

But there is also another distinction often made in speaking of religion, the distinction between individual religion and national religion. Each member of the Hebrew nation held a personal relation to his God. The Law of God addressed him individually as it said to him, "Thou shalt not." And, on a still higher level, Moses summed up that Law for him in these memorable words, "Thou shalt love the Lord thy God with all thy heart." Yet the entire body of Israel, as such, held a relation to God which his spokesmen are continually trying to illustrate and enrich by all sorts of figures. God is Israel's "Rock," "Possessor" or "Purchaser," "Redeemer," "Father" — until Isaiah can even say to the nation, "Thy Maker is thy husband," and Hosea and Ezekiel can portray God's dealings with Israel under the allegory of a marriage.

It would be a mistake, however, to suppose that all the inward religion was individual and all the outward religion national. There was provision in the ceremonial law, not only for sacrifices on a national scale, like those of the day of atonement, but also for each man to express outwardly his own penitence or devotion or gratitude or obligation to God by means of a personal sacrifice, publicly offered but privately planned and provided. And, on the other hand, the psalms and the prophets cannot be understood, unless we realize the general religious life of the nation that lies back of these highly individual forms of expression. That was why, when David thinking of himself could write, "The Lord is my shepherd," the whole people could take that sentence and the psalm it begins for use in public worship as the collective expression of Israel's trust in its God.

The great fact of sin is responsible for the perversion of the true relation between these different varieties of religious life. In theory, every symbolic object and action at tabernacle or Temple was merely the outward expression of an inward idea or feeling or resolve. Every smoking sacrifice on the altar was supposed to come from an offerer drawing near to God in the sincere belief "that he is, and that he is a re warder of them that seek after him." Heb. 11:6. But in fact the offerer was in constant danger of looking upon all the gifts and victims he brought as so many bribes with which he might buy the favor of an offended God, or, worse still, might obtain an "indulgence" to do some evil deed he planned. This is what Jeremiah means when he cries, "Will ye steal, murder, and commit adultery, and swear falsely . . . and come and stand before me in this house, which is called by my name, and say, We are delivered; that ye may do all these abominations?" Jer. 7 :9, 10.

If the private worshiper was in danger of abusing the worship of God in this way, how much more was the priest, the professional sacrificer and celebrant, in danger of looking upon all his duties as a kind of authorized magic! "Do this external act, and that inward benefit will surely follow." "Offer this lamb, and cease to think about that black sin for which the lamb is the official price." Yes, even this: "Go and do it again, but don't forget to bring another lamb!" Is it any wonder that at length Malachi, after lashing the priests of his late day for their laziness, cynicism, and greed, cries out in Jehovah's name, "Oh that there were one among you that would shut the doors [of the Temple], that ye might not kindle fire on mine altar in vain!" Mai. 1:10.

All along the course of Hebrew history we find prophets and psalmists protesting against this sinful perversion of ceremonial religion. See for example I Sam. 15:22; Ps. 40:6-8; 50; Isa. 1:10-17; Micah 6:6-8.

And yet it would be a mistake to say that the prophet stood for pure and spiritual religion, and the priest for merely external, formal religion. Some of the greatest of the prophets, as Jeremiah, Ezekiel, Zechariah, were priests. And how far the prophets could become professional declaimers and deceivers may be seen, for example, from Micah 3:5-8.

The Hebrew prophets, notably Amos and Hosea, are sometimes represented as the "inventors" of "ethical monotheism," that is, of religion as consisting in the worship of one God, who is the moral ideal of man and demands moral living in man. But in fact, that is precisely the basis of all genuine Old Testament religion, from the very beginning. See Heb. , ch. 11. And, particularly, that is the basis of the entire Law, even of the ceremonial law. For that Law must not be judged by its sinful abuse, but by the principles of righteousness, holiness, repentance, and fellowship that underlie every article in the sanctuary, every sacrifice on the altar, every rite prescribed and observance commanded. At their best the priests were allies of the true prophets, and external religion as centering in the Temple was for the time a fitting expression of Israel's personal and national faith. If it had not been so, then such psalms as Psalms 24, 42, 65, 84, 122 could never have been written, preserved, and used.

QUESTIONS ON LESSON XIV

1. What ground had Israel for "glorying"? See Rom. 9:4, 5.

2. Give illustrations to show that individual as well as national religion in Israel expressed itself externally, and that spiritual as well as ceremonial religion belonged to both the nation and the individual.

3. What sinful abuse of sacrifice were the prophets constantly attacking? Did they thereby condemn Temple, altar, priesthood, and ceremonial law in themselves?

4. Were all the prophets spiritually minded, or all the priests merely "professional"? Give instances from history of alliances between prophets and priests.