Last
week we made much of the fact that there is not one but three areas
of ethics: those that deal with our relationship with God, those that
deal with our relationships with others, and those that deal with our
relationship with ourselves. And that's important to note. But when
you get to the Bible you don't see them set apart in that way very
often. That's because they all touch on and influence each other,
rather like the parts of the body. We can speak of the heart
abstractly and consider it separately but in reality a heart apart
from the body dies, as does the person from whom it was removed. Ethics
work the same way. The person you are before God should impact the
person you are with others. The person you are with others should
impact the person you are by yourself. The person who has integrity
is the one who has integrated all three spheres of ethical behavior
in their life. Sadly, we often don't let that happen, which is
spiritually unhealthy.
In
today's Old Testament lesson (Leviticus 19:1-2, 9-18) and today's
Gospel (Matthew 5:38-48) We get what appear to be a whole jumble of
ethical rules, applying to all areas of life. Yet there is a thread
that runs through these passages. And we get it right at the
beginning of our passage from Leviticus: “You shall be holy, for I
the Lord your God am holy.” Before “What would Jesus do?” was a
thing, the Bible basically says, “You should act as God would.”
Bible scholars call it the Holiness Code. “Holy,” however, throws people today. They think it applies exclusively to
our relationship with God, to worship and religious behavior alone.
The Hebrew word for “holy” does have roots in the word for
“cleanse” or “purify.” Why do we want anything clean or
purified? Because it's healthy. We all want to be healthy. So you could call this a spiritual health code.
But let's leave that aside for a few minutes. The primary meaning of the word “holy” is “set apart.” God's holiness sets him apart from us with our mixed motives and sin. So for us to be “holy” means not only to be “cleansed” but to be set apart for God's purposes. When we sanctify something, like a church building or a chalice, we are setting it apart for God's use. So as God's people we are set apart for God's intended uses. It doesn't mean we are inherently better than others so much as designated as God's servants.
But let's leave that aside for a few minutes. The primary meaning of the word “holy” is “set apart.” God's holiness sets him apart from us with our mixed motives and sin. So for us to be “holy” means not only to be “cleansed” but to be set apart for God's purposes. When we sanctify something, like a church building or a chalice, we are setting it apart for God's use. So as God's people we are set apart for God's intended uses. It doesn't mean we are inherently better than others so much as designated as God's servants.
Again
we think of ordained clergy as God's servants but in reality all
Christians are. 1 Peter 2:5 and 9 says, “...you yourselves, as
living stones, are built up as a spiritual house to be a holy
priesthood and to offer spiritual sacrifices that are acceptable to
God through Jesus Christ....But you are a chosen race, a royal
priesthood, a holy nation, a people of his own, so that you may
proclaim the virtues of the one who called you out of darkness into
his marvelous light.” It's from this that Luther derived the
Protestant doctrine of the priesthood of all believers. Just because
some of us have gifts that put us in more visible roles doesn't mean
that we are more holy than lay people. We all serve God in different
ways.
And
this all goes back to what we are told about humanity in the very
first chapter of the Bible: that we are created in God's image. So we
should act as God would in our place. Those things that we think, say
and do that are contrary to his Spirit are what we call sins,
violations of his principles.
And
notice that right off the bat in our Old Testament lesson we are told
to help the poor. That's not unusual because the Bible talks about
our duty to the poor more than 300 times. Proverbs 14:31 says, “The
one who oppresses the poor insults his Creator, but whoever shows
favor to the needy honors him.” In Leviticus 19:9-10 God commands
farmers not to reap absolutely every part of their crops but leave
some for the needy and the immigrant to gather and eat. This may not
sound like good business practice but God is saying that you needn't
squeeze every drop of profit from your ventures. Leave something for
the unfortunate. Build charity into your business model. If you are
doing well, pay it forward. And notice that, as the New Bible
Commentary points out, “The relief of poverty in Israel, therefore,
was built into economic and legal structures, not left as a matter of
private charity.”
Then
we are peppered with a series of short commandments on honesty: don't
steal; don't make dishonest deals; don't lie; don't defraud others;
don't use God's name to perjure yourself. As Jesus said in our Gospel
last week let your “yes” be “yes” and your “no” “no.”
Say what you mean and mean what you say. Don't make any promises you
can't keep and keep every promise you make. It's sad that such things
have to be spelled out. After all what keeps relationships going is
trust. If I can't trust your word, how can I continue to interact
with you? Government, businesses and marriage need honesty to
survive.
Next
we get a commandment that sounds a bit odd: “...you shall not keep
for yourself the wages of a laborer until morning.” In Biblical
times, you didn't get a weekly paycheck, especially if you were a day
laborer. Often folks lived day to day. After a day's work the laborer
needed to be paid so he could buy food for his family. Hanging onto
their wages, presumably to get them to return to work the next day,
could mean that their family would go hungry. One nursing home where
I worked became unreliable in issuing our paychecks. Everyone had
bills to pay and it didn't exactly enforce loyalty to the company. If
you're an employer you need to think of the welfare of your workers.
It makes excellent business sense but employers sometimes get stuck
in short-term thinking. God says that not only is stiffing your
workers bad for business, it is immoral.
Next
God tells us not to mock or mistreat the handicapped. To show
disrespect for the disabled is to disrespect God. Proverbs 9:10 tells
us that “fear of the Lord is the beginning of wisdom.” And if you
are truly wise, you realize that you could at some point become
disabled. You could lose your sight or your hearing through disease
or infection or accident. You could receive a head injury that could lead render
you unable to speak or walk or think properly—or at all. And as
Jesus said, you should treat others as you would like to be treated.
I rather doubt that if you end up in a wheelchair or nursing home,
you would like people to pick on you or take advantage of you because
you are handicapped. One clear principle we find over and over in the
Bible is the empathy and compassion for the vulnerable and
disadvantaged that God has and that we should have.
Next
come some principles for the human administration of justice.
Judgments must be just and impartial. A person's social standing
should not affect the outcome. In addition, people spreading slander
and scandalous rumors are condemned. Though at that time they did not
have the press, it was known that gossip could ruin a person's life.
Today with the internet that can happen in a few minutes or hours.
Just last year a man entered a pizza parlor with a loaded AR-15
because he believed a vicious internet hoax that it was the site of a
ring of pedophiles. Contrary to the old rhyme, words can hurt you.
And
in that vein, the passage warns us not to profit by the blood of our
neighbor. It literally tells us not to “stand against” our
neighbor's blood. The NIV translates this “Do not do anything that
endangers your neighbor's life.” The Holman Christian Standard
Bible says, “You must not jeopardize your neighbor's life.” The
NET Bible renders it “You must not stand idly by when your
neighbor's life is at stake.” Any way you look at it this
commandment means we must always look out for our neighbor's safety
and well-being. Negligence is not an option. Perhaps this is what
motivated the good Samaritan in Jesus' parable.
And
at this point our passage gets to the heart of the matter, literally.
“You shall not hate in your heart anyone of your kin.” Remember
that all of Israel had descended ultimately from one man and his 12
sons so were all related. For that matter so is all of humanity. Our
DNA reveals that we are all descended from the so-called
mitochondrial Eve, who lived about 200,000 years ago in Africa and a
Y-chromosome Adam who may or may not have lived at the same time. We
are truly, as the Key West motto says, one human family. So we are
forbidden to hate each other.
We
can and should reprove our neighbor, however, when they are doing
something destructive or self-destructive. But, in view of the
previous verse, we must do so without hatred. Thus we are talking
about sincerely trying to help someone make a better choice. If a
student is having trouble, the wise teacher doesn't yell at him or
call him names or imply he's stupid. Or think how a
fellow student would help a friend who is having trouble getting the
hang of something. You would ask what the problem is, listen and then
work with that kid till they got it right. If they shut you down, at
least you tried.
Finally,
we are told not to take revenge or bear a grudge. God is trying to
break the vicious cycle of anger and retaliation. The only
alternative is forgiveness. And all this is prelude to the famous
commandment to love your neighbor as yourself.
When
we get to Jesus he goes farther. Not only are we to refuse to take
revenge, we are not to resist the person who wrongs us. We are not to
fight but to turn the other cheek. And not only are we to love our
neighbor, we are to love our enemy as well. This sounds crazy.
And
it is. Unless there is a just and loving God whom we really trust.
The thing about trust is that we need it the most when it is the
hardest thing to do. Our natural instinct is to fight back, to lash
out, to get our own back. The enduring popularity of the good guy
versus bad guy plot is due to how good it feels to see the bad guy
get his comeuppance. Would we cheer if the good guy decided to leave
the bad guy's fate in God's hands and love him instead? No, because
it is unnatural.
The
world is the way it is because we follow our nature, our flesh, as
Paul would put it. To change things requires us to go beyond our
biological urges, to change the script, as it were. And the only
thing stronger than our nature is God's Spirit.
For
the most part in most instances we know what is right and what is
wrong. Why don't we do what we know is right? Because we cannot do
it, not every day, not every time, not if we rely on our own strength. We
need God's Spirit, the Spirit who descended on Jesus at his baptism,
who empowered his ministry, whom he poured out on the church at
Pentecost, with whom we are sealed at our baptism. We need his Spirit
in us if we are to be holy like God, if we are to live the life Jesus
lived, the life Jesus died to give us.
Just
as only a healthy person can run two miles without getting winded,
only a spiritually healthy person, a person filled with the Spirit,
can live according to God's law. None of us is healthy enough to do
it perfectly. We are in rehab, building our strength, trying to
graduate from the parallel bars to the walker. But with the help and
guidance and encouragement of the Spirit, we can get there.
And
that's something to remember: our enemy is spiritually ill as well.
If we lash out at him, it doesn't move either of us closer to God's
saving health. But we can encourage him to become a patient of the
Great Physician. We can show him what we can do already because of
God's healing in our lives. And we can pray for his healing as well.
As
students and followers of Jesus, we need his Spirit within us so we
can manifest his grace and love to a very sick world. To make it
worse or to sabotage our fellow sufferers is not only wrong but
unhealthy. We must let him cleanse us from the sickness of sin so we
can be healthy and holy, as he is. And so we can make our one human
family, our brothers and sisters, created in the image of our
Heavenly Father, healthy and holy too.
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