Today
I finished reading the book of Leviticus. I haven't read through this
book in years. Reading it again reminds me why I don't read it more
often and why we don't hear too many sermons preached from this book.
The rules and regulations are presented in a mind-numbing parade of
ordinances and, probably more significantly, don't seem particularly
relevant to our modern world. In fact, most Christians really don't
know how to relate to the laws laid out in this book. In case you are
hoping that I will resolve this problem for you, let me disappoint
you right now. I don't have the “key” to Leviticus. In fact I
came away from reading it with as many or more questions than I began
with. Let me share a few reflections with you.
Leviticus
is about holiness. The principle idea is that because God is holy he
demands that his people be holy as well. In order to accomplish this,
he laid out a number of rules and regulations to govern the lives and
behavior of the Israelites, so that they would clearly be distinct
and different from the peoples around them. This basic principle can
be summarized with part of verse 11:44: “Be holy because I am
holy.” I get this concept. But I struggle with many of the
regulations God laid down to accomplish this.
I find
it hard to accept that God rejects people for things they have no
control over. Women are unclean and effectively outcasts for a good
portion of each month simply because of their natural biological
activities—functions that God created in them. Similarly, I
realized that due to a particular medical condition I have I would
very often be ceremonially unclean. I could not have contact with
other members of the community and would essentially be cut off from
both human and divine fellowship. The constraints on me place me in
the same position as the women around me, which makes me that much
more sympathetic to their marginalized status. Why should I be
unclean because of a medical condition I do not choose or desire to
have and why should a woman be unclean because of the natural flow of
blood she has each month? This strikes me as a repudiation of God's
own creation. Given the different behaviors or conditions that can
make a person unclean, I think a lot of people would be unclean at
some point in their lives, perhaps on a regular or perpetual basis. I
understand that God wants to emphasize his holiness, but how does
marginalizing so many of the people in his community accomplish this?
I also
chafe at the different values placed on men and women. We read in
chapter 27 that the value of a man ranges from 33% to 50% higher than
that of a woman, depending on the age of the individual. In general
this book and others in the Pentateuch really marginalize women and I
struggle to reconcile that with a God who created both men and women
in the divine image.
The
simple answer, of course, is that this book represents the Old
Covenant. In Jesus we have now a New Covenant and the laws and
regulations of the Old Covenant are now fulfilled in him. Certainly I
embrace this—in fact I welcome it with joy. I can see clearly how
the rules of the Old Covenant demonstrated effectively that we as
humans cannot live righteous and holy lives. Israel never fulfilled
this covenant and neither could any of us today. Perhaps that is the
main take-away from this book. But I still struggle with a God who
in seeking to purify his people created rules that marginalized or
excluded so many of them from his community. To be honest I'm not
comfortable with this, although I still don't know how to resolve the
internal tension I feel.
I also
struggle with the fact that many Christians would still maintain some
of the rules and laws in this book. While acknowledging in principle
that we are saved by grace through the redeeming work of Christ, many
still insist on upholding some parts of the old code. This may be a
legitimate exercise, but I wonder how we determine which parts are
still valid and applicable and which have been superseded in the New
Covenant. Most of us don't try to follow the dietary rules (for which
I am thankful every time I enjoy bacon and ham, among other
delicacies), nor do we tear down someone's house because it develops
mold. I've not heard anyone seriously suggest that we try to
implement a Year of Jubilee in contemporary society. I'm not sure
whether it could be instituted at this point in time. There's no
evidence that the Israelites ever celebrated it. I don't think most
of us are overly concerned if any of our clothing is made of a blend
of fabrics (19:19).
However,
many people would uphold the sexual mores laid out in Leviticus and
opponents of homosexuality often cite the two verses in chapters 18
and 20 related to this behaviour. The same people would not, in my
estimation, condone the killing of adulterers, as advocated in 20:10,
nor have I heard of anyone considering it an act of impurity for a
man to marry his brother's wife (the text doesn't make it clear
whether after death or from divorce), although I watched a movie not
long ago based on a true story in England in which a woman married a
man who eventually died. After his death she and her deceased
husband's brother fell in love and wanted to marry, but apparently
the laws of England forbid this. I imagine this law was based on
verse 20:21 It was not overturned until after World War II. I mention
this because when I heard of this situation and saw the connection to
this Levitical law, I recognized the absurdity of trying to implement
the rules and regulations of this book in our New Covenant era, much
less in our post-Christian, multi-cultural society. I think we do not
have a clear framework for determining which, if any, commands in the
book of Leviticus or other parts of the Pentateuch still have
validity and apply to us as Christians under the New Covenant. I am
not arguing that we can simply ignore the book of Leviticus, but I do
wonder what we are to make of it and, if we believe that its rules
are still valid, how we determine which of them are. At the moment
this book seems to me primarily to represent the Old Covenant and the
impossibility of being holy and righteous through our own efforts.
I'd
like to hear what others have to say on this topic. How do you
understand this ancient book? What hermeneutic would you follow in
determining which, if any, of its commands and laws apply today?
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