âBe holy as I am holyâ (Lev 19:2). So what is God like? A little earlier in the story of Israel at Sinai, he makes a proclamation about his own nature:
Yahweh, God compassionate and gracious, long-tempered, big in commitment and truthfulness, preserving commitment toward the thousands, carrying waywardness, rebellion, and wrongdoing; he certainly doesnât treat people as free of guilt, attending to parentsâ waywardness in connection with children and with grandchildren, with thirds and with fourths. (Ex 34:6-7)
While this proclamation is designed to shape our thinking about the God we serve, the terms God uses are also ones that recur explicitly or implicitly when the Old Testament discusses the qualities that ideally describe human beings. So this proclamation also makes us think further about the God we are to resemble. He is
Compassionate. The word is the plural of the Hebrew word for a womanâs womb. Itâs a feeling you have thatâs like the feelings of a mother (see chap. 2 on compassion).
Gracious. Itâs the attitude you show to someone when you treat them with favor even if they have done nothing to deserve it.
Long-tempered. Itâs the attitude you take when you have good reason to get angry and to act accordingly, but you donât.
Big in commitment. Itâs the generous loyalty you show to someone when you are under no obligation to them, or that you keep showing when they have let you down.
Big in truthfulness. Itâs the reliability and steadfastness you show when you are consistently faithful to people.
Preserving commitment toward the thousands. Itâs the generous loyalty that you keep manifesting year in year out, decade in decade out.
Carrying waywardness, rebellion, and wrongdoing. Itâs the forgiveness you offer when you live with the consequences of peopleâs actions rather than making them carry the consequences.
Not treating people as free of guilt. Itâs the firmness you manifest when you refuse to let mercy triumph over justice in a way that treats right and wrong as things that donât matter.
Attending to waywardness in connection with children and grandchildren, thirds and fourths. Itâs the toughness you show even though itâs costly through the fact that we live in one web of life.
One feature of Godâs self-description that may seem strange is that the word love doesnât come in it (though it does in some translations of Exodus, as a rendering of the word hesed, which I translate as âcommitmentâ: see chap. 34). For that matter, the ordinary word for âloveâ comes only twice in the entire first half of Genesis (for instance). Both times when it does come, Isaac is involved. The nice one is when Isaacâs father, Abraham, sends his chief of staff to find Isaac a wife, and he brings back Rebekah. Isaac loves her, and incidentally recovers from his loss of his mother two or three years previously (Gen 24:67).
But earlier, God has referred to the fact that Isaacâs father, Abraham, loves Isaac (Gen 22:2), yet that affirmation is preliminary to Godâs telling Abraham to offer up Isaac as a sacrifice. Subsequent references to love in Genesis are also quirky. Isaac loves one of the twin sons whom Rebekah bears, and Rebekah loves the other (Gen 25:28), which causes problems. Jacob loves Rachel more than Leah (Gen 29:18-32), which also causes problems (Deut 21:10-17 seeks to deal with some of them). Shechem loves Dinah and rapes or seduces her, which is not the last problem in that story (Gen 34). Jacob loves Joseph more than his other sons, which issues in complications of one kind or another (Gen 37). Whereas love can seem so simple and straightforward, in reality it isnât.
Love is (among other things) an emotion, and like any emotion it can be fruitful, but it can also be problematic. Maybe itâs no wonder that Genesis doesnât explicitly talk about it much, even though one could properly say that creation was an act of love and that Godâs promises to Abraham were an act of love. And maybe itsâs no wonder that Exodus 34:6-7 doesnât use the word love even though love is what itâs talking about.
When we do think of creation or of Godâs summons of Abraham as acts of love, we are presupposing that love isnât just an emotion. Indeed, it may not be an emotion at all. Only in Deuteronomy 4:37 does it become explicit that God loved Israel and its ancestors, and there the expression of love was that God chose Israel and got Israel out of Egypt. Love was an action. It fits that this declaration about love soon leads into a famous command about love: âListen, Israel: Yahweh our God Yahweh one. Youâre to love Yahweh your God with your entire mind, with your entire being, with your entire mightâ (Deut 6:4-5).
Why does the word love suddenly appear in Deuteronomy, and what does it mean? In the background of this innovation is the fact that love was a political word in the Middle East. A superpower expected its subordinate powers to âloveâ it. The superpower didnât care much whether it was loved in the emotional sense. It did care whether its underling peoples were loyal to it. Deuteronomy picks up that way of speaking about love to urge Israel to give Yahweh its exclusive loyalty. Israel is to give nothing away to other gods. Itâs to place no reliance on them. Itâs never to ask them for anything. Israelâs entire mind, being, might is to belong to Yahweh. So in this passage, one could translate the Hebrew word for âloveâ as âbe loyal to.â
That other great commandment, as Jesus calls it (Mt 22:35-40), requires love for oneâs neighbor (Lev 19:18; see chap. 19). While exclusiveness is not the point here, love as action and as loyalty is again the point.
If we look back over the Old Testament story from that point where God says âBe holy as I am holyâ (Lev 19:2), what do we discover God is like, and therefore what we should perhaps be like?