The essence of the moral world-view of the Old Testament religion is
summarized in the Ten Commandments given to the people of Israel by
God through Moses. And so, the ethics of the Old Testament are, first of all, theonomous; that is, governed by God. Ethical life for man
is necessary because it is prescribed by the good will of the Lord. The
foundation of all Old Testament ethics is love for God. On this foundation
arises the necessity of love for neighbor. On love for God and neighbor are
based all ethical obligations in relation to God, neighbor, and oneself.
Although
the principle of love in the Old Testament religion does not have such a universal
application as is given to it in the Christian faith, as we shall see later,
this principle itself, nevertheless, is clearly and exactly proclaimed. Hear, O Israel: Thou shalt
love the Lord thy God with all thine heart, and with
all thy soul, and with all thy might (Deut. 6:4-5).
Not restricting itself to a general indication of the necessity of love for God
and neighbor, the Old Testament religion also points out very concrete aspects
of it and aspires to put into practice the principles of love in the family and
social life of the people. As examples, the necessity for honoring parents is
commanded; the infliction of harm into the life of neighbors is forbidden;
purity of morals, a respect for the right of property and the good name of a
neighbor is demanded, etc. Even more particular aspects of the practical love
for neighbor are pointed out in the numerous precepts of Old Testament
legislation, which prescribes such things as: respect for the aged, solicitude
for the welfare of widows and orphans, forbearance to insolvent debtors,
assistance to the poor, philanthropy to slaves, generosity to enemies, etc. If thine enemy be
hungry, give him bread to eat; and if he be thirsty, give him water to drink (Proverbs
25:21).
However,
the morality of Old Testament religion did not comprise a complete expression
of the moral ideal in all its universal width and profundity. In conforming
with the principle aim of this preparatory religion — to rear and prepare the
people of Israel for the reception of the loftier Christian Revelation — its
ethics suggested to Israel love for one another; however, the general
application of love for all peoples and for mankind as a whole was not yet its
special undertaking.
The
basic thought of civil legislation of the Old Testament religion was comprised
in the assertion that the King of Israel is God! In this, Old Testament
legislation differed from other primitive legislation. The latter always had
chiefly in view the achievement of good external national order, interesting
themselves little in the ethical meaning and purpose of man’s personality. On
the contrary, on the basis of Old Testament civil legislation resided the
thought that, first of all, man is chiefly a moral being. Because of this, the
purpose of man consists not only of being employed at a certain duty to his
state, but that he should constantly — in all his actions in relation to
society, the state and to himself — adapt his natural will to the holy will of
God and the divine law, and be solicitous in gratifying, not people, but God!
And the fundamental relationship of man to God is beautifully expressed in
these words: Serve ye
the Lord with fear, and rejoice in Him with trembling (Psalm 2:11).
The
ritual law of the Old Testament cult did not limit itself to general precepts
in regard to the worship of God, but surrounded it with numerous private rites
in order to take possession of the complete lift of the people. The most
important aspect of the Old Testament cult was constituted in the sacrifice of
reconciliation offered for the sins of the whole people. The limitless
necessity to expiate one’s sins was the most characteristic feature of Old
Testament man.
“The
thoughts and reflections of great Old Testament men,” says Professor Rozhdestvensky, “ascended to that great propitiating
Sacrifice for the sins of the world which alone can have a truly redeeming
meaning, to the divine Sacrifice, in relation to which all Old Testament sacrifices
of reconciliation and purification were nothing other than symbols and
prototypes, foreordained to awaken and call forth in the soul of man the
necessity of forgiveness. It is possible that in no other passage of all the
Old Testament Scripture is this knowledge of the necessity for the divine
reconciliatory and propitiating Sacrifice for the sins of the world expressed
so firmly as in the familiar words of Job addressed to God: Lay down now, put me in a surety with thee;
who is he that will strike hands with me? (Job 17:3). Such an intercession
and guarantee was an object of the most ardent religious hopes and desires of
the best people of the primitive world; but the Old Testament religion did not
satisfy these desires. Only the Christian religion does satisfy them.”
(Professor N.P. Rozhdestvensky’s Apologetics, Book 2, page 352).