Is Holiness Optional?

The God who freely forgives sins is also the God who in turn calls us to be holy. God instructed Moses: Speak to the entire assembly of Israel and say to them: Be holy, because I the Lord your God am holy.

In the 19th chapter of Leviticus where this is found, many specific requirements of holy conduct are listed. Not every one of them remained an issue after Messiah came, but the command to be holy as God is holy did. We see this in the New Testament where Saint Peter, quoting from Leviticus, exhorted the church: But just as he who called you is holy, so be holy in all you do; for it is written: be holy for I am holy (1 Peter 1:16).

At the very outset of Leviticus 19 God declares his holiness: I am holy. Then, 15 times we have his repeated declaration: I am the Lord. The two declarations belong together: I am the Lord and I am holy.

The word, holiness, means “to set apart.” That God is holy reflects his “otherness.” He is not merely an enlarged or improved version of mankind. He is utterly pure, perfectly just, righteous, loving, and in this passage his holiness is the quintessential attribute of his being.

In Christian experience, therefore, seeking and demonstrating the holiness of God is not optional, it is fundamental: You shall be holy, for I the Lord your God am holy.

Consider four features of his holiness in Leviticus 19 that the whole assembly was expected to display as his chosen people — features that are relevant today.

The passage begins with this command: Each of you must respect his mother and father (Leviticus 19:3). That is, the holy nation was to be characterized by wholesome family life. While later in the chapter God’s people are commanded to love their neighbor (Leviticus 19:18) children loving their parents is not the first issue in family life; it is children of all ages giving parents their due respect or honor.

Second, holiness is reflected in a strong sense of compassion for those with special vulnerabilities: Gleanings for the poor were to be left when God’s holy people reaped their land (Leviticus 19:9,10). Wages were to be paid promptly so a worker’s family would not suffer deprivation (Leviticus 19:13). Special care was to be shown for the deaf and the blind (Leviticus 19:14).

Third, God’s holiness was to prompt a keen morality in his worshipers; there was to be no stealing, lying, deceiving or the taking of false oaths (Leviticus 19: 11,12). Likewise, meticulously honest measurements were to be used when doing business (Leviticus 19: 35,36). God’s holiness quickens the conscience, and holiness and moral integrity belong together.

Fourth, God’s holiness forbade the heathen practice of seeking guidance through divination or spiritism or sorcery (Leviticus 19: 26, 31). These were superstitious practices used by heathen neighbors to manipulate or communicate with their gods. To be holy meant to be separated from superstitions, trusting only the faithfulness of the one true God.

In summary, the Old Testament issues much more than a promise of the forgiveness of sins, as amazing as that is. It issues to all believers a clarion call to be holy as God is holy.

Holiness, as all other blessings from God, is a gift of God’s grace in response to faith. But the yearning God places in us for his holiness is manifested by the honesty of our seeking — by our searching of the Scriptures, our faithfulness to the church where the Bible is taken seriously, and particularly our confession of heart sin and impurity as the Holy Spirit makes them known to us.

Our part, without merit, is the setting ourselves apart — consecrating ourselves. Then follows the promised results to those whose faith is in Jesus: since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God (2 Corinthians 7:1).

 
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Is God’s Mercy Really Boundless?

If you know someone who thinks their sin history is so dark that they are beyond God’s mercy, suggest to them that they ponder the story of King Manasseh of Judah (2 Chronicles 33).

Manasseh was the most wicked of the kings in the lineage of King David.

God had declared that his own name, Jehovah, would endure in Jerusalem forever but Manasseh wantonly defiled his holy temple there. He built pagan altars in the courts of the temple for the worship of all the “starry hosts,” and he covered the land with altars to Baal, the fertility god of Judah’s neighbors.

Following the practices of heathen nations, Manasseh sacrificed his sons in a monstrous religious rite, burning them in the valley of Ben Hinnom.

Here’s the chronicler’s summary of the extent of his evil: Manasseh led Judah and the people of Jerusalem astray, so that they did more evil than the nations the Lord had destroyed before the Israelites (2 Chronicles 33:9).

The nation followed Manasseh’s lead and God’s anger was provoked. As punishment, Jerusalem fell to the Assyrian forces, and they captured Manasseh, put a ring in his nose, bound him with bronze shackles, and took him far away to Babylon.

Eventually, an unexpected word came from that distant land. The chronicler tells us, In his distress, [Manasseh] sought the favor of the Lord his God and humbled himself greatly before the God of his fathers (2 Chronicles 33:12).

He had been so wantonly wicked that one might expect the Lord’s response to his entreaties would be: You’ve crossed the line of no return. There’s no hope for you!

Instead, the chronicler writes: And when [Manasseh] prayed to him, the Lord was moved by his entreaty and listened to his plea; so he brought him back to Jerusalem and to his kingdom. Then Manasseh knew that the Lord is God (2 Chronicles 33:13).

The Lord’s mercy to Manasseh was boundless, beyond our comprehension.

For Christians, such incomprehensible mercy points us to Jesus. He was the lamb slain from the foundations of the world (Revelation 13:8) so that his sacrificial death might pay the penalty for the sins of the world from Adam forward. God’s wrath against sin was appeased and, at the same time, God’s mercy towards the penitent was displayed. As Charles Wesley wrote centuries later:

He breaks the power of canceled sin

He sets the prisoner free;

His blood can make the foulest clean;

His blood availed for me.

Upon Manasseh’s return to Jerusalem after his release from Babylon the forgiven king took up the hard work of undoing his previous evil and setting Judah in order. He got rid of the heathen idols, destroyed their altars, and improved the protection of his people. He also spoke out as God’s man and exhorted the people of Judah to serve the Lord, the God of Israel (2 Chronicles 33:16).

Was Manasseh a rare case of undeserved mercy? When God gives the most sinful of us a glimpse of our sin history and we humble ourselves like Manasseh did, his boundless mercy is given and his grace sets us on a new course.

What is the sign that Manasseh’s mercy was received? With a new heart and hands he worked to undo wrongs he had committed and to live henceforth under the sovereign rule of Judah’s God.

 

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God Knows

I said to the man who stood at the gate of the year,

“Give me a light that I may tread safely into the unknown.”

And he replied, “Go out into the darkness, and put your hand into the hand of God;

That shall be better to you than light, and safer than a known way.”

May that Almighty hand guide and uphold us all.

Minnie Haskins (1875 – 1957)

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Christmas Greetings, And a Personal Note

Christmas Greetings to my readers near and far! This is a season of both joy and hope — joy that Messiah has come and hope that through him the long term future is assured.

A shared note: This week Kathleen and I have celebrated our 70th Christmas together.  Seventy years ago, on December 20, 1947, we stood side by side under a homemade arch in a simple cottage on North Street in Niagara Falls, Ontario.  There, we exchanged marriage vows.

We were only 21, and unsophisticated by today’s standards, but the conservative religious backgrounds from which we both came, and the generally positive attitude toward marriage permeating society at the time gave us cultural as well as Christian standards to live by.

Those solemn promises we made under that arch before God and to each other — for better, for worse, for richer for poorer, in sickness and in health — we believe made us husband and wife in the sight of both God and man.

We enter our 71st year together knowing that the God and Father of our Lord Jesus Christ guided us faithfully through the past 70 years.  And we are confident that He will guide us in the uncharted days ahead.

On several occasions people who learn of the long span of our marriage have asked Kathleen, “What’s the secret?” Her one-word answer has always been the same: “Respect.”

That may at first sound too simple for anything so complex as the “total shared union” marriage turns out to be. The Bible calls it appropriately a “one flesh” union which must mean it involves a shared identity, family responsibilities, resources, sleeping quarters, opinions, successes, and on and on. In a sense, two become one. If respect is lacking, each of these areas of life can become a source of conflict.

We know that after a commitment to mutual respect is made, lots of details are left to be worked out as the relationship grows. Every marriage has its moments of stress, disagreement, disappointment, misunderstanding. The key to a strong, satisfying marriage is to retain respect as the umbrella under which adjustments are made, opinions reconciled, and misunderstandings corrected.

Mutual respect is a good cornerstone on which to build the day-to-day ins-and-outs of this shared life. In a strong marriage there’s much more than respect involved in the relationship, but there’s never less. Disrespect, whether occasional or constant, gradually chokes out love.

The Apostle Paul had it right when he summarized his simple instructions to what may have been a congregation of first generation Christians in the pagan city of Ephesus:  

…Each one of you (husbands) should love his wife as himself, and wives should respect their husbands (Ephesians 5:13 CEB). That requires respect shown in both directions for sure.

A blessed Christmas and a wonderful New Year to all!!

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How Joseph Struggled over Mary’s Pregnancy and How God Comforted Him

Luke tells the Advent story from the perspective of Mary the Virgin (Luke 1:26 – 38). Matthew gives greater attention to the way Joseph got the information and how he dealt with it (Matthew 2:18 – 25).

Joseph was engaged to marry Mary. Engagement in first century Israel was like a first phase of marriage, and much more binding than it is today.

When a man and woman were pledged to marry, their engagement was sealed by a public ceremony. Matthew gives us a sense of the firmness of the relationship between engagement and marriage: First he writes that Mary “was pledged to be married to Joseph (v.18). But in the next verse, though nothing has changed, he refers to Joseph as Mary’s husband (v.19).

Moreover, to break an engagement required the signing of divorce papers. And if the male should die during the engagement his pledged bride was regarded in society as a widow.

Then at the appointed time (sometimes after time allotted for the groom to build a house) the marriage itself would be celebrated with a flourish and the husband would take his bride into his home where the marriage would be consummated.

Imagine Joseph’s shock when word reached him that during their engagement Mary was found to be pregnant. Questions must have raced through his mind. There are indications that he struggled with the question: How shall I cancel my sacred pledge? 

To characterize Joseph, Matthew uses only one descriptive word: He was a “righteous” man. That meant he was a serious practicing Jew; a respecter of God’s law; a religious man set on doing God’s will. Society would not likely have looked down upon him if he had divorced Mary in a very public and humiliating way.

But his righteous character had a compassionate counterbalance. Though profoundly disappointed, his love for Mary was protective. He decided he would divorce her quietly so as to cause her as little humiliation as possible.

At that point, an angel appeared to him in a dream to help him through his quandary.

The angel addressed him as Joseph, son of David — David being Israel’s most honored King from whose line the Messiah was expected to come to Israel. 

The angel said, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son and you are to give him the name Jesus (meaning Jehovah the helper) because he will save his people from their sins.

Matthew adds the following words from the prophecies of Isaiah made 700 years earlier: A virgin shall conceive and the son she bears will be called Immanuel — God with us (Isaiah 7:14).

Jehovah the helper? God with us? Joseph would need those words. There were to be hard days ahead as he took Mary into his house to live out the pregnancy. Though the community would not understand, he was resolute both as a righteous man and Mary’s protector.

His name shall be Jesus! That’s what the angel announced. He will be Immanuel — God with us!  That’s what the prophet Isaiah prophesied!

Advent brings home to us afresh those words. In the birth of Jesus through the agency of the Holy Spirit and the obedience of Joseph and Mary God came into the human family. In the power of the Holy Spirit Jesus is with his people to this day. And to this day he has the power to save us from our sins.

Jesus! God with us! Savior! Oh blessed Christmas!

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When Mary Meets an Angel — What Then?

The Annunciation by John William Waterhouse, 1914. Public Domain.

In Saint Luke’s compelling story of the Virgin Mary’s conversation with the angel Gabriel, the chief actor is God himself. (Luke 1: 26.)

It is He who sends his angel to Mary with a specific message. And, even though myriads of angels appear elsewhere in the Scriptures, only two — Gabriel, and Michael (Jude 9) — are named. This suggests Gabriel’s great elevation.

Mary lived in a little town called Nazareth in Galilee. She was committed to be married to a man named Joseph who was a descendant of Israel’s ancient King David.

In those biblical times marriage could be solemnized at an early age. One historian suggests that Mary might have been as young as 14.

If the Eternal God would send an elevated angel with an understandable message for a fourteen-year-old, the message must have been really important. So it turned out to be.

As Gabriel appeared to Mary he greeted her, “Rejoice, favored one! The Lord is with you.” (CEB)

Rejoice indeed. But that was not her first impulse. Gabriel’s words troubled her greatly. She puzzled over them; what could they mean?

The angel addressed her fear, “Don’t be afraid.”  He then gave Mary his message — a message never delivered before and never to be heard again: “You are going to be the mother of a son, and you will call him Jesus” — the Messiah.

Gabriel went on: “Your son will be great and will be known as the Son of the Most High.” The Most High? That’s the Almighty God. That’s the Sovereign over all creation. The angel continued, “the Lord God will give him the throne of his forefather, David, and he will be king over the people of Jacob forever. His reign shall never end.” (JBP)

Mary asked the obvious question: “How will this be since I am a virgin?” (Luke 1: 34).

Gabriel, answered, “The Holy Spirit will come upon you, the power of the most high will overshadow you. Your child will therefore be called holy — the Son of God.” (JBP)

These words sound like the echo of Genesis 1:2 at the moment the Creator called all creation into being: “the Spirit of God was hovering over the waters. And God said….“ (Genesis 1:2). This birth was going to be unique — a miraculous act of God.

Once, Gabriel referred to the eternal God as “The Lord” and twice as “The Most High” and then, as “The Lord God,” ending his part of the conversation with the assurance that “… Nothing is impossible with God.” God was the authority behind Gabriel’s message.

But in this exchange the Virgin Mary was far from passive. Once she understood, she declared, “I am the Lord’s servant.” There was no long struggle; her heart was already obedient to the Lord and she responded quickly and with great freedom of spirit.

Luke tells us nothing about Mary’s heritage, or her physical appearance, or even her location. The issue was her willingness to be God’s servant in his great miracle.

She concluded with: “May it be to me as you (Gabriel) have said.” In effect: I’m ready for whatever the Lord wants.

The angelic messenger vanished: mission accomplished! In time, Mary was God’s agent to provide a Savior for the world. We honor her greatly for accepting with humility her part in the drama of the world’s redemption.

CEB, Contemporary English Bible; JBP, JB Phillips Paraphrase