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EVERYDAY HOLINESS EVERY DAY!
      I want you to make a list of everything that happened in your life this past week.  Okay, maybe that's too difficult.  Make a list of three or four events or circumstances where you had opportunity to respond in a manner pleasing to God or in a manner more in keeping with the world.  Here is my list:

If your life is like my life, you had numerous and varied opportunities this past week to respond to the events and/or people in your life.  At each juncture we could do so in a manner pleasing to God or in a manner more characteristic of the world.  And if someone looked at our life, they'd see what appeared to be a random set of events in any given week.  Yes, most of what happens during the week is as regular as a clock, but others things just pop up  - or don't pop up like my garage door that didn't respond to my repeated commands to open immediately!
      Leviticus 19, much like the days of our life, appears to be one long list of laws selected at random.  As such, it gives us an invaluable insight into the nature of holiness.  It tells that holiness is not attained by becoming a monk or a hermit.  It is attained by the spirit in which we fulfill the demands and obligations of life in its everyday details.    For the diversity of material in this chapter reflects the variety found in each or our lives.
      But in actual fact there is some rhyme and reason to the chapter.  The chapter contains sixteen (16) paragraphs with the words "I am the Lord (your God)" marking the end of each one.  The paragraphs begin with our religious duties, continue with what it means to be a good neighbor, and conclude with miscellaneous duties.
      On a practical note, we need to acknowledge that some of the regulations aren't applicable in the same sense as they were to the nation of Israel.  But all of them reveal something of God's nature and can be adapted to our lives today.  For example, the law required Israelites to let the poor glean in their fields.  Even if farmers allowed gleaning in today's world it wouldn't meet the needs of the poor among us.  Therefore, we can ignore this regulation!  Wrong!   For behind the law is God's heart which tells us that as his people, we must make provision for the poor among us.
      As we walk through Leviticus 19 the first thing we learn is that its message is for everyone; no one is exempt from holiness.  As God's children we are called to be holy; we are called to reflect the very nature of God to a fallen world.  In other words, this chapter isn't simply for the priest or, as in our case, the pastor.  It is for every man, woman, and child within the kingdom of God.
      Holiness begins in the home.  Children are to show respect for their parents for, in a practical sense, their parents are in the place of God.  Through them they learn what God is like and what He requires of them.  Parents, on the other hand, are to observe the Sabbath.  In Hebrew the word translated "Sabbath" roughly means to cease or stop.  Parents are to cease from their labor and take time to enjoy God's rest.   In other words, as adults we are not to allow work or ceaseless activity to be our god.
      Nor are we to turn our attention, our energy, our devotion toward idols.  The Hebrew word translated idol appears to be derived from a Semitic root meaning "to be weak."  If so, we're being warned not to turn to the "weaklings" in this world for much-needed help.  That is, we are not to put our trust in money, education, knowing the right people, mediums, or even lady luck.
      In our devotion to God we are to worship in all righteousness.  Here, the peace offering was singled out because it was the culmination of all the sacrifices.  To offer it was to claim to be at peace with God.  To offer it was to express gratitude for all that God had done for you.  To offer it was to enjoy God's fellowship.  But if the worshiper didn't make provisions for the poor it was all for naught.  The claim to be at peace with God was hollow, the  gratitude was superficial, and the joy was hypocritical.  In short, if you weren't, aren't, at peace with God - stop reading!
      Assuming you're still reading along, for the right reasons, attention, beginning with v. 11, is now turned to what it means to be a good neighbor.  Because we trust the Lord our God to meet our every need there is no need to steal from, lie to, or deceive one another.  These two verses, vv. 11 & 12, forbid crooked dealing between equals or at least between those who are capable of taking one another to court should they have a grievance.
      The next two verses forbid us to exploit the weak; those who may not have the means to seek redress (compensation) for wrongdoing.  Recently, someone made the observation that the United States exploits the aliens from south of the border and Mexico ignores them.  If true, both countries are guilty of divine malpractice.
      Should you find yourself in court as the plaintiff, a defendant, a juror, or a witness do not pervert justice.  That is, don't show partiality toward the poor or the rich by slandering one or the other.  It's easy, as you know, to let our biases and/or preconceptions distort justice.  And, in court, should we take a dislike to someone for whatever reasons it is equally easy to let our personal animosity flavor our judgment.  The opposite is also true, if we take a liking to someone we could easily shade things in their favor.  This ought not to be so.
      Of course, it would be better not to find yourself in court as the plaintiff or as a defendant.  To avoid court it helps to keep short accounts with people.  Meaning, if you have just cause to be annoyed with your neighbor, discuss the matter with him, rebuke him just as Abraham did with Abimelech.  In Genesis 21:22 - 27 we read:
      About this time, Abimelech came with Phicol, his army commander, to visit Abraham. "It is clear that God helps you in everything you do," Abimelech said.  23 "Swear to me in God's name that you won't deceive me, my children, or my grandchildren. I have been loyal to you, so now swear that you will be loyal to me and to this country in which you are living."
      Abraham replied, "All right, I swear to it!"  25 Then Abraham complained to Abimelech about a well that Abimelech's servants had taken violently from Abraham's servants.
      "This is the first I've heard of it," Abimelech said. "And I have no idea who is responsible. Why didn't you say something about this before?"  27 Then Abraham gave sheep and oxen to Abimelech, and they made a treaty.
      Clearly, this was an issue that was bothering Abraham but up to this point, for good reason, he was fearful of saying anything.  Then, when Abimelech paid him a visit he mustered up the courage to confront the man and, to his surprise, it worked out well for him.1
      As a result of this open rebuke, Abraham benefited in two ways, other than staying out of court.  First, at least from God's perspective, he didn't share in Abimelech's guilt in regards to the well that was seized by Abimelech's servants (see 19:17b).  Second, he saved his own feelings from overflowing into a yet-to-be-played-out sinful action toward Abimelech and his men.
      A second way to stay out of court is to not seek revenge as if justice was up to you and no one else.  Yes, you may rebuke another but to take it upon yourself to see that justice is delivered to this individual is to take the issue too far.  Rather than carrying a grudge which invariably results in finding someway to hurt someone, you should "love your neighbor as yourself."
      In Leviticus 19 we find this phrase in the paragraph covered by  vv. 17 - 18 and in the paragraph as seen in vv. 33 - 34.  We read:
      "Do not nurse hatred in your heart for any of your relatives. "Confront your neighbors directly so you will not be held guilty for their crimes.   "Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself. I am the LORD.
&
       "Do not exploit the foreigners who live in your land.  34 They should be treated like everyone else, and you must love them as you love yourself. Remember that you were once foreigners in the land of Egypt. I, the LORD, am your God.
      Now it seems to me that whenever this verse in touched upon, as normally found in the New Testament, the focus always centers on defining who our neighbor is and how we can love him.  But in doing so we overlook the one clue that is given to us as to how to love our neighbor.  We are to love our neighbors as we love ourselves.  So how do we love ourselves?  We love ourselves when:
                  - we're careful to protect ourselves from harm.
                  -  we put our needs ahead of others and think its okay.
                  - we excuse ourselves, i.e. we relax judgment on ourselves.
                  - we provide for our everyday needs.
                  - we see others taking care of our greatest needs.
                  - we study God's Word.
      I may be wrong, but it seems to me that when we figure out how we love ourselves we will be in better shape to love our neighbor.  It's something to think about, but not to the point that we ignore our neighbor!  

1     It has been noted by others that this idea of "open rebuke" is as difficult to carry out as it is to receive.  In this case they both handled it well.  Abraham was direct and went the extra mile so as to establish a treaty.  Abimelech didn't question  Abraham, he only questioned himself and was willing to make things right with Abraham.

LEVITICUS - GOD'S GUIDEBOOK TO WORSHIP                      5/21/06    1

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