In Part 1 I cited this quote by Voddie Baucham: “Why would He [God] give so much attention to the well-being of young women under the Old Covenant but abandon them to laissez-faire fathers under the New? This is inconceivable.” I commented on his reasoning which I found a bit unusual for a Baptist. I then said I felt he made logical errors; I want to explore one of those.
Let we take his statement apart piece-by-piece, changing it from a question to a series of propositions.
1. God gave much attention in the Old Testament to the well-being of daughters.
2. God did not abandon his concern for daughters in the New Testament.
3. Fathers who do not apply the same rules and restrictions as those described in the Old Testament are laissez-faire parents. (This is implied by the actual wording.)
Number 1: There is no question Yahweh was concerned with the well-being of young women. But, he’s was likewise concerned with the well-being of young men (see many chapters of Proverbs, for example). He was concerned with the treatment of slaves (see Ex. 21:20; Ex. 21:26-27; Deut. 23:15-16; Deut 5:14; Lev 24:22; Num 15:15-16); the treatment of farm animals (Deut 25:4; Ex 23:11; Deut 22:10).
Number 2: His argument takes the form: “God did X under the Old Covenent, therefore God does X under the New Covenant.” This is an appeal to tradition, which may or may not be correct. For example, could I make this assertion? “Yahweh commanded the Jubilee in the Old Testament (Lev 25), therefore we must observe the Jubilee today.” Or how about the Levirate marriage (Deut 25:5-6)? It also raises the question: “Has someone suggested God abandoned his concern in the New Testament?” (This is why I take so much space in my Essay on Tenets 22 & 23 on the proper understanding of the role of Old Testament narrative.)
Number 3: Laissez-faire means the noninterference in the affairs of others. No Christian father would adopt a laissez-faire position. To suggest that failure to conform to the father-daughter patterns found in the Old Testament demonstates that such a father is unconcerned about his daughter’s well-being is quite unwarranted. Dr. Baucham is beginning to erect a strawman in his argument and perhaps even appealing to ridicule. He seems to be suggesting that my objection to the Tenets 22 & 23 from Vision Forum means I have a “noninterference” view. And that, is pure balderdash.
End of Part 2