V. 62. Objection 6.12
Brown presents one of the fundamental Jewish Objections to Christianity: “Judaism is a unique religion. Of all the religions of the world, only Judaism began with a public revelation witnesses by the entire nation. No one and nothing can alter that fact or change the substance of that revelation.”
Brown responds on behalf of Christianity with three arguments: “1) Followers of Jesus also accept the revelation of God at Sinai, recognizing it as the foundation of everything else that follows…” Further on (Page 236) Brown elaborates: “…the revelation at Sinai is NOT the exclusive property of traditional Judaism. Rather, it is the heritage of all who embrace the Tanakh, and that includes hundreds of millions of Christians as well.”
Brown’s second argument: “2) In and of itself, the revelation of Sinai argues against a binding oral tradition – which is the foundation of traditional Judaism – rather than for it.”
Brown presents his third argument: “3) God did not stop speaking at Sinai, and therefore I embrace the words of the prophets and the words of the Messiah, which build on the foundation of Sinai. I should also point out that many liberal Jewish scholars do not even believe that this revelation at Sinai ever occurred…”
Before refuting Brown’s arguments, a question is begging to be asked. Why bring up the liberal scholars? What is the point of reminding his audience that there are people who do not believe in the Sinai revelation? Could there be any other motivation other than to minimize the power of Sinai in the eyes of his audience? If this conclusion is correct (and I do not insist that it is, it simply the only logical answer I can see for my question) than another question presents itself. Why? Why is it important for someone – who claims to believe in Sinai, and who claims a share in the heritage of Sinai – to attempt to minimize the impact of Sinai? The fact that Brown found the need to include the opinion of these liberal scholars in his response to the Jewish argument based on Sinai, leaves me with a strong impression, that Sinai does not sit all that well with Brown. For all of his declarations to the effect that he affirms the revelation of Sinai, something is seriously wrong.
Since Sinai is so foundational to Judaism, and since the Scriptures put Sinai and the exodus at the very center of the faith-structure of Scripture, I will beg the reader’s indulgence, and I will take the time to elaborate.
Before I begin, I will quote some Scripture.
“When you are in distress and all these things have befallen you, at the end of days, you will return to the Lord your God, and hearken to His voice. For the Lord your God is a merciful God, He will not abandon you nor destroy you, and He will not forget the covenant of your forefathers that He swore to them. For inquire now regarding the early days that preceded you, from the day that God created man on the earth, and from on end of the heaven to the other end of the heaven: Has there ever been anything like this great thing or has anything like it been heard? Has a people heard the voice of God speaking to them from the midst of the fire as you have, and survived? Or has any god ever miraculously come to take for himself a nation from the midst of a nation, with challenges, with signs, and with wonders, and with war, and with a strong hand, and with an outstretched arm, and with greatly awesome deeds, such as everything that the Lord your God, did for you in Egypt before your eyes? You have been shown in order to know that the Lord, He is the God, there is none beside Him. From heaven He caused you to hear His voice in order to teach you, and on earth He showed you His great fire, and you heard His words from the midst of the fire.” (Deuteronomy 4:30-36).
The point of this passage is: That the fact that Israel is the only nation that claims to have heard God’s voice from the midst of the fire, and the fact that Israel is the only nation that claims to have experienced anything like the exodus from Egypt, is supposed to encourage the Jew at the end of time that God will not forget the covenant that He made with our forefathers.
Why? How do the unique claims of Judaism reassure us that God’s covenant with us still stands? What is the covenant that we share with God?
The thrust of the covenant that Israel shares with God is that we are called to be His nation and He declares Himself to be our God (Exodus 6:7, Deuteronomy 29:12, 1Chronicles 17:22). This means that God tied up His own identity with that of Israel. The covenant that Israel shares with God denotes that God will be called: “The God of Israel”, and that Israel will be called: “The people of God”. In other words; a covenant is like a marriage. No longer can we look at the two parties of the covenant as separate entities; the destiny of these two parties is bound up with one another and the very identity of these two parties is bound up with one another. The exodus and Sinai sealed the connection between God and Israel. From that point onward, Israel is God’s bride, and God is Israel’s husband and lover.
Israel’s intimacy with God that was displayed by the exodus and the familiarity with God that Israel gained through the Sinai revelation remains unmatched by any other national entity.
In these verses in Deuteronomy, God is reassuring Israel that no nation will ever match Israel’s claim of being married to God.
The perception of God that Israel acquired at the Sinai revelation is not a peripheral aspect of our covenant with God. Neither is this perception something that fades away with the passage of time. God points to this knowledge of God that we acquired at Sinai as the very heart of our relationship with Him, and God speaks to the last generation and points to this knowledge as a unique possession that sets us apart from every other national entity. This knowledge was not acquired through the handing over of a book, nor was it accomplished through the recital of words. God points to a fiery encounter, collectively experienced as the means through which He imparted this knowledge to us (Deuteronomy 4:35). God also tells us how it is that this knowledge will be preserved throughout the generations. Again, it is not through the recital of words or through the reading of a book; but through the channel of love and trust that exists between children and their parents (Deuteronomy 4:9, Psalm 78:5).
Sinai and exodus were fiery experiences that seared the perception of God into the minds and the hearts of the people who experienced it. They were commanded by God to keep this awareness and intimacy with God alive and to pass it on to their children. Each generation of Jews is enjoined by God to absorb the testimony of exodus and Sinai from their parents, to come to know and love the God of their ancestors and to stand together with their parents in a covenantal relationship with God (Deuteronomy 29:13). The power, the reality and the truth of God embodied in the testimony of exodus and Sinai is so weighty that the last generation of Jews can put their full trust in the God of Sinai on the basis of this testimony (Psalm 78:7). A trust in God that will encourage them to give their lives for Him (Psalm 44:17-23). A trust in God and a love for Him that will carry them through the darkest times (Isaiah 26:13, Micha 7:7,8). A trust and a yearning for God so that when God arises to judge the earth, the children of the exodus and Sinai will cry out with joy: “Behold! This is our God! The God that we hoped for! (Isaiah 25:9). And the connection between God and Israel that was forged at exodus and Sinai runs so deep and is so steadfast, that when God alone is exalted on that day (Isaiah 2:17), His bride, Israel, will be vindicated to the eyes of all the nations (Isaiah 49:23, 62:2. Micha 7:10, Psalm 98:2,3).
Now here we have Brown, declaring that hundreds of millions of Christians share in the heritage of Sinai! Brown seems to be under the impression that Sinai is completely restricted to a book, it has nothing to do with living people, so that according to Brown, anyone who grabs hold of the book can claim a share in the inheritance of Sinai.
Brown has missed the point of Sinai, which is actually the central point of the entire Scripture. Its not about a book, it is about a covenant between two living parties; between the living God, and between His bride, Israel. Just because you are holding a copy of a description of the wedding ceremony doesn’t make you the bride. And if you make it your life’s mission to declare to one and all that the witnesses that God commissioned at Sinai are liars, then how can you turn around and claim the heritage of Sinai for yourself? (Just to remind the readers; in Volume 2, Brown contended that Israel’s rejection of the trinity is not based on what they learned at Sinai, as Israel claims, but is rather: “a gut-level negative reaction to anything Christian” (Page 7).)
Brown’s argument that: “the Sinai revelation does not give a hint of the Oral law. Not a hint!” – is equally fallacious. The whole point of the exodus and Sinai is that words alone, neither written or spoken can effectively communicate a perception of God; it can only be done through a living experience. The whole point of exodus and Sinai is that through a series of living experiences, God forged a nation for Himself that will walk through the corridors of history with His truth in their hearts (Isaiah 51:7) – a living nation, not a series of books.
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Yisroel C. Blumenthal