Leviticus 20 and 21 continue a dreary litany of crimes, most sexual but some theological, for which the death penalty is prescribed. There is almost a sense of prurience here as the writer thinks of ever more distasteful sexual deviations ... sex with animals, sex with the dead ... and labors to find new ways to express the penalties to be applied.
The 21st chapter heightens the stakes by focusing on the priests and by calling attention to the variety of imperfections or blemishes which can disqualify them for service at the altar. Various physical anomalies are thought to prevent those born to the priestly class from service ... presumably on the grounds that nothing less than the best is good enough for our God, or on the basis that the priest is to model the perfection that is God's.
But when we think about all of this from a relational perspective, we see that God's perfection is not one of appearance or even of emotional consistency. God is marked by justice and mercy, qualities not immediately apparent on the surface, and it is that we should hope for and look for in His representatives. As we go to the New Testament, we find that it is in fact the flawed, the blemished, and the imperfect whom God can best use. Indeed, if that were not so, the ranks of the ministry today and the rolls of dedicated lay servants would be minuscule indeed!
Too bad the Aaronic priests were rejected for blemishes on the surface! How much more important for them and us to examine the subsurface flaws and then turn them over to Christ for redemption and healing.
Joe and Margaret
Wednesday, August 10, 2011
Friday, July 29, 2011
The Sovereignty of the Lord: Love
Leviticus chapter 19 is a remarkable recasting of the Ten Commandments, most of which show up in the chapter in one form or another; but the reason I label it "remarkable" is that, for the most part, it highlights the relational meanings of these commands. This chapter drives us to see that what God is after is not blind obedience to some abstract rule, but a sensitivity to others and to what our behavior does to them.
When we harvest, we are to remember the poor and leave something for them. When we hire someone, we are not to hold back his wages. When we encounter the handicapped, we are not to make their already difficult lives more challenging. When we are dealing with those either above us or below us in social station, we are not to play the partiality game. On and on, about weights and measures, the treatment of slaves, hospitality to aliens -- the underlying theme is given us in Lev. 19:18, "You shall love your neighbor as yourself." How more lofty a sentiment can there be than that, how more compelling a motivation? Follow the law of love, instructed by these examples, and you will be fulfilling God's desire.
God's desire? Does that matter? Listen to the constant drumbeat down this chapter: "I am the Lord." Live the law of love not just because society benefits; live the law of love not just because it will make you feel better; but live the law of love because a sovereign God who has so created the universe has determined it.
When we harvest, we are to remember the poor and leave something for them. When we hire someone, we are not to hold back his wages. When we encounter the handicapped, we are not to make their already difficult lives more challenging. When we are dealing with those either above us or below us in social station, we are not to play the partiality game. On and on, about weights and measures, the treatment of slaves, hospitality to aliens -- the underlying theme is given us in Lev. 19:18, "You shall love your neighbor as yourself." How more lofty a sentiment can there be than that, how more compelling a motivation? Follow the law of love, instructed by these examples, and you will be fulfilling God's desire.
God's desire? Does that matter? Listen to the constant drumbeat down this chapter: "I am the Lord." Live the law of love not just because society benefits; live the law of love not just because it will make you feel better; but live the law of love because a sovereign God who has so created the universe has determined it.
Monday, July 18, 2011
An Argument Against Inclusivity
It is common to hear that the contemporary church must learn inclusivity, that we need to learn how to reach out and embrace "all sorts and conditions of men." If that means eliminating racial barriers, who can argue with that any more? If it means building a fellowship where the needs and preferences of the very young as well as the more senior are respected and attended to, I am right there, though I know it is not easy to accomplish. If it means creating a classless community, in which the poor and marginalized are embraced and the rich and powerful are not catered to just on the basis of their status, then I say let's do it ... although I see very few examples of its success. Inclusivity is the byword for our time.
But sometimes it means being inclusive of belief systems that are inherently anti-Christian, and sometimes the word now implies the joyful approval of lifestyles that have not traditionally been considered acceptable. How far does inclusivity go, theologically? Must one be a Trinitarian to be a Christian? Must one see as the only true church the one in obedience to Rome? There are many similar questions. And how far do we take inclusivity, lifestyle-wise? The clamor for full acceptance of homosexual behavior, including marriage, is deafening in some Christian denominations now. And long ago some of us learned to not to see cohabiting couples in our churches? What shall we do or say about behaviors that have usually been understood to be sub-Christian?
Leviticus 17 is an attempt to make sure that the people of Israel recognize and follow their particularity, their exclusivity. A member of this nation is not to slaughter animals as sacrifices without bringing them to the priest; no make-it-your self religion and no following the practices of the peoples around. There is a particularly strong prohibition against the eating of blood, because blood and life itself are so intimately connected, and one must not take into himself the life-force of another -- in other words, recognize that the God of Israel has made you YOU and does not want you to try to achieve superpowers. Proper faith is essential to the citizen of Israel, and blending attractive elements of other faiths with its core assertions is not acceptable.
And then those verses about sexual behavior ... how many different women are there whose nakedness must not be uncovered? ... including the one short verse about homosexual relations: are these important and must these be followed now? Again Leviticus is forcing us to understand that we are to be different, we are not to walk like the other nations, and we are to be circumspect particularly in the most intimate of human relationships. Do we take these verses now and flog others for not practicing the ideal that sexual relationships are appropriate only between one man and one man, married to one another? No, we do not use an isolated verse as a club, but neither do we throw away the essential issue that this ancient book is pointing us toward: that our relationship with God has in some expectations, and that our highest value is pleasing Him, not fitting in with the culture of the moment.
Peter would years later say it well, "You are a peculiar people ..."
But sometimes it means being inclusive of belief systems that are inherently anti-Christian, and sometimes the word now implies the joyful approval of lifestyles that have not traditionally been considered acceptable. How far does inclusivity go, theologically? Must one be a Trinitarian to be a Christian? Must one see as the only true church the one in obedience to Rome? There are many similar questions. And how far do we take inclusivity, lifestyle-wise? The clamor for full acceptance of homosexual behavior, including marriage, is deafening in some Christian denominations now. And long ago some of us learned to not to see cohabiting couples in our churches? What shall we do or say about behaviors that have usually been understood to be sub-Christian?
Leviticus 17 is an attempt to make sure that the people of Israel recognize and follow their particularity, their exclusivity. A member of this nation is not to slaughter animals as sacrifices without bringing them to the priest; no make-it-your self religion and no following the practices of the peoples around. There is a particularly strong prohibition against the eating of blood, because blood and life itself are so intimately connected, and one must not take into himself the life-force of another -- in other words, recognize that the God of Israel has made you YOU and does not want you to try to achieve superpowers. Proper faith is essential to the citizen of Israel, and blending attractive elements of other faiths with its core assertions is not acceptable.
And then those verses about sexual behavior ... how many different women are there whose nakedness must not be uncovered? ... including the one short verse about homosexual relations: are these important and must these be followed now? Again Leviticus is forcing us to understand that we are to be different, we are not to walk like the other nations, and we are to be circumspect particularly in the most intimate of human relationships. Do we take these verses now and flog others for not practicing the ideal that sexual relationships are appropriate only between one man and one man, married to one another? No, we do not use an isolated verse as a club, but neither do we throw away the essential issue that this ancient book is pointing us toward: that our relationship with God has in some expectations, and that our highest value is pleasing Him, not fitting in with the culture of the moment.
Peter would years later say it well, "You are a peculiar people ..."
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