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Line 5: − + − Both Jews and Christians generally recognize the separation of law into moral, civil/judicial and ceremonial categories. Orthodox Jews in particular consider latter to be binding, where possible, and as interpreted, but the moral law is usually regarded by religious Jews as being universally applicable and the more emphasized. Typically, “Whenever Judaism entered into relations with other nations and religions, the moral laws were accentuated, and the ceremonial laws were put into the background.”<ref>Ceremonies and the ceremonial law, Kaufmann Kohler</ref> The most prevalent Christian position is that literal obedience to the ceremonial laws is not enjoined, though faith and works in accordance with their principal is, (1Cor. 5:7; 2Cor. 7:1), while literal obedience to basic moral laws is required, as well as to behavior in accordance to principals behind civil and judicial laws, as understood under the [[New Testament.]]+ − Much controversy has relatively recent become manifest as regards cultural factors in interpreting Lev. 18, as concerns their scope and transcendence. Cultural factors are to be considered in examining laws, the influence of which may be observed to have has affected the institution of Levitical laws in all its categorizes, as well as laws given elsewhere. Israel was surrounded by idolatry, and for both practical and illustrative purposes their negative examples were often invoked as an example of how not to be, and of the punishment that such iniquities incurred. + − + − + + + + + − + + + + + Line 25:
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→Overview
==Overview==
==Overview==
Leviticus as a whole is basically divided into three basic sections. The first of which is often called the Priestly Code (1-16,25 ) in which are given ordinances regarding the Aaronic priesthood and its consecration and duties, laws of sacrifices and liturgical seasons, diet, and cleanliness. The second section is usually termed The Holiness Code (18-26), which first deals with both basic moral laws such as deal with forbid idolatry and illicit sexual partners. Such laws most foundationally correctly define how to "love thy neighbor as thyself" (Lev. 19:18) In addition are various culturally applied civil and judicial laws, which are based up foundational moral principals but which usually require the particular culture of Israel at that time for their full literal obedience, though laws based upon their principals are seen to be in force today.<ref>Leviticus An Economic Commentary, by Gary North http://www.entrewave.com/freebooks/docs/a_pdfs/gnlv.pdf</ref>
Leviticus as a whole is basically divided into three basic sections. The first of which is often called the Priestly Code. (1-16,25) in which are given ordinances regarding the Aaronic priesthood and its consecration and duties, laws of sacrifices and liturgical seasons, diet, and cleanliness. The second section is usually termed The Holiness Code. (18-26) which first deals with both basic moral laws which mainly forbid idolatry and illicit sexual partners. It is in the light of such foundational laws that we most basically understand how to obey, "love thy neighbor as thyself" (Lev. 19:18) In addition, various culturally applied civil and judicial laws are given, which are based up foundational moral principals but which usually require the particular culture of Israel at that time for their full literal obedience, though laws based upon their principals are seen to be in force today.<ref>Leviticus An Economic Commentary, by Gary North http://www.entrewave.com/freebooks/docs/a_pdfs/gnlv.pdf</ref>
Christians generally recognize the separation of law into moral, civil/judicial and ceremonial categories.Orthodox Jews in particular consider latter to be binding, where possible, and as interpreted, though moral law is usually regarded by religious Jews as being the more emphasized and universally applicable. Typically, “Whenever Judaism entered into relations with other nations and religions, the moral laws were accentuated, and the ceremonial laws were put into the background.”<ref>Ceremonies and the ceremonial law, Kaufmann Kohler</ref> The most prevalent Christian position is that literal obedience to the ceremonial laws is not enjoined, though faith and works in accordance with their principal is, (1Cor. 5:7; 2Cor. 7:1), while literal obedience to basic moral laws is required, as well as to behavior in accordance to principals behind civil and judicial laws, as understood under the [[New Testament.]]<ref>John Gill, Mt. 5:17; Col. 2:16</ref>
===Cultural factors===
===Cultural factors===
Historical background is an important consideration in interpreting Scripture,<ref>Hermeneutics - A Guide To Basic Bible Interpretation, By Darryl M. Erkel; V. The Basics of Bible Interpretation http://www.theologue.org/HERMENEUTICS-DMERKEL.html</ref> and which may be observed to have affected the institution of Levitical laws in all its categorizes, as well as laws given elsewhere. Israel was surrounded by idolatry, and for both practical and illustrative purposes their negative examples were often invoked as an example of how not to be, and of the punishment that such iniquities incurred. Revisionist writers seek to use these aspects to negate the universal scope and transcendence of Biblical laws against homosex.<ref>Boswell, Christianity, Social Tolerance, and Homosexuality. pp 100-01</ref>
While collectively all Old Testament laws established a higher standard that made Israel distinctive, and certain laws directly target specific pagan practices, the often repeated admonition to the people of God not to be like pagans is usually in the immediate context of moral laws, or violations thereof, even in the New Testament (Lv. 18:24,27,28; 20:22,23; Dt. 6:14-18; 8:19,20; 11:28; 12:31; 18:9-12; 1Ki. 14:24; 2Ki. 16:3, 2Ki. 16:3; 17:8-12; 21:2; 1Chrn. 5.25; 2Chrn. 36:14; Jer. 7:6,9; Ezek. 16:50; 23:49; Eph. 4:17-19; 1Pet. 4:3,4). The predominate laws in this moral category are against formal idolatry and sexual immorality, and include certain practices referred to in the second category of derivative culturally applied laws, such as against killing children as an offering to their false gods, or against temple prostitution.
While collectively all Old Testament laws established a higher standard that made Israel distinctive, and certain laws directly target specific pagan practices, the often repeated admonition to the people of God not to be like pagans is usually in the immediate context of moral laws, or violations thereof, even in the New Testament (Lv. 18:24,27,28; 20:22,23; Dt. 6:14-18; 8:19,20; 11:28; 12:31; 18:9-12; 1Ki. 14:24; 2Ki. 16:3, 2Ki. 16:3; 17:8-12; 21:2; 1Chrn. 5.25; 2Chrn. 36:14; Jer. 7:6,9; Ezek. 16:50; 23:49; Eph. 4:17-19; 1Pet. 4:3,4). The predominate laws in this moral category are against formal idolatry and sexual immorality, and include certain practices referred to in the second category of derivative culturally applied laws, such as against killing children as an offering to their false gods, or against temple prostitution.
===Basic moral laws===
===Basic moral laws===
This category deals with basic moral actions and attitudes, based upon foundation moral laws and principals, and their moral separation. (Gn. 4:8-16). Such laws are never abrogated, yet the exact penalties may be culture dependent. Though the institution of many or most of these laws may have been occasioned by contemporary pagan idolatry, the proscribed practices in this section were a direct expression of idolatry by nature, not simply a mere accompaniment, and both the practices and their prohibitions are universal, and literally applicable to all cultures. Idolatry is the worship of any false god in any culture, fathers and mothers are to be overall honored (and act honorably), murder is murder, and the injunctions against sex with an illicit partner are univeersal and transcendent from the time of their enactment. Laws against such things as child sacrifice are not simply restricted to the deity of the culture that occasioned it, but apply to any false god. A thorough examination of laws in Lev. 18 yields only v. 19 (laying with one's wife during menstruation) as the only law that might belong outside purely moral laws.
This category deals with basic moral actions and attitudes, based upon foundation moral laws and principals, and their moral separation. (Gn. 4:8-16). Such laws are never abrogated, yet the exact penalties may be culture dependent. Though the institution of many or most of these laws may have been occasioned by contemporary pagan idolatry, the proscribed practices in this section were a direct expression of idolatry by nature, not simply a mere accompaniment, and both the practices and their prohibitions are universal, and literally applicable to all cultures. Idolatry is the worship of any false god in any culture, fathers and mothers are to be overall honored (and act honorably), murder is murder, and the injunctions against sex with an illicit partner are universal and transcendent from the time of their enactment. Laws against such things as child sacrifice are not simply restricted to the deity of the culture that occasioned it, but apply to any false god. A thorough examination of laws in Lev. 18 yields only v. 19 (laying with one's wife during menstruation) as the only law that might belong outside purely moral laws.
Adam Clarke comments,
The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed from the ceremonial law is the Gospel liberty; to pretend freedom from the moral law is Antinomianism.<ref>Clarke, Gal. 5:13</ref>
===Culturally applied laws===
Noted commentator Albert Barnes states
The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, and which cannot, therefore, be changed - such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments, and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general in an army may command his soldiers to appear sometimes in a red coat and sometimes in blue or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed. <ref>Albert Barnes, (Mt. 5:18)</ref>
===Judicial and civil laws===
A second category is termed judicial or civil laws, or “culturally applied laws,”<ref>Does Leviticus 18:22 and 20:13 Flat-Out Condemn Homosexuality?. J. P Holding http://www.tektonics.org/lp/lev18.html</ref> which are also part of moral separation. These contain moral civil laws and judicial penalties, but require the context of a certain type of culture for their literal application, and their penalties may be specifically mandated only for the theocracy of Israel. However, these are usually easily modified in accordance with their intent to be applicable today. A society may not have flat roofs where people regularly sleep and thus need fences, but they may have apartment building which require fire escapes. Or it may not need laws penalizing being gored by an ox, but it may need such for being struck by a snowmobile. In addition to such just laws by contemporary authorities, (Rm. :13-17; 1Pt. 2:13,16) obedience in accordance with the principal behind them is enjoined today (i.e., you may not need to help your brother lift up his donkey, (Dt. 3:4,5) but you should help him change his tire)
A second category is termed judicial or civil laws, or “culturally applied laws,”<ref>Does Leviticus 18:22 and 20:13 Flat-Out Condemn Homosexuality?. J. P Holding http://www.tektonics.org/lp/lev18.html</ref> which are also part of moral separation. These contain moral civil laws and judicial penalties, but require the context of a certain type of culture for their literal application, and their penalties may be specifically mandated only for the theocracy of Israel. However, these are usually easily modified in accordance with their intent to be applicable today. A society may not have flat roofs where people regularly sleep and thus need fences, but they may have apartment building which require fire escapes. Or it may not need laws penalizing being gored by an ox, but it may need such for being struck by a snowmobile. In addition to such just laws by contemporary authorities, (Rm. :13-17; 1Pt. 2:13,16) obedience in accordance with the principal behind them is enjoined today (i.e., you may not need to help your brother lift up his donkey, (Dt. 3:4,5) but you should help him change his tire)
===Ceremonial laws===
===Ceremonial laws===
In contrast to laws regarding such things as illicit sexual partners, are laws in the third section termed ceremonial laws, which may be seen as based upon the principle of separation. (Gn. 1:6) These laws deal with the sacrificial system, and priestly garments, the liturgical calender, or merely touching, tasting, or handling unclean things or persons and related washings. (Lv. 11-15; Col. 2:16,17,21) As a class these find their fulfillment in Christ. Literal obedience to these is not enjoined upon Christians, except as the spiritual principal behind them constrains. Christians do not need to use unleavened bread in the Lord's supper, but are exhorted to eliminate the “leaven of the Pharisees. (Lk. 12:1; 1Cor. 5:8)
In contrast to laws regarding such things as illicit sexual partners, are laws in the third section termed ceremonial laws, which may be seen as based upon the principle of separation. (Gn. 1:6) These laws deal with the sacrificial system, and priestly garments, the liturgical calender, or merely touching, tasting, or handling unclean things or persons and related washings. (Lv. 11-15; Col. 2:16,17,21) As a class these find their fulfillment in Christ. Literal obedience to these is not enjoined upon Christians, except as the spiritual principal behind them constrains. Christians do not need to use unleavened bread in the Lord's supper, but are exhorted to eliminate the “leaven of the Pharisees. (Lk. 12:1; 1Cor. 5:8)<ref>John Gill, Mt. 5:17</ref>
More categorically controversial are certain laws which are mostly found in Lev. 19, which forbid cutting or printing marks on one's flesh, or strange haircuts (Lev. 19:26,27) Also included would be not building the temple near a grove of trees. (Dt. 16:21)
More categorically controversial are certain laws which are mostly found in Lev. 19, which forbid cutting or printing marks on one's flesh, or strange haircuts (Lev. 19:26,27) Also included would be not building the temple near a grove of trees. (Dt. 16:21)
In comparison, while idolatry or murder, sex with the wrong person (first category) is unconditionally wrong in any context, regardless of motive, and using a flat roof as a living room without a fence (second category) can be seen as immoral (like driving recklessly today), yet a grove of trees near a church (third category), or how one shaves his beard, or eating pork are essentially amoral practices, only conditionally wrong as part of idolatry, even though certain things like unnecessary mutilation of one's flesh (Lv. 19:28) may be a sign of demonic influence. For Christians this aspect of ceremonial law falls into the area of "Abstain from all appearance of evil." (1Thes. 5:22) While mud on one's forehead is not a sin in itself, the practice of wearing the Hindu Tilaka would be for Christians in India. Some make the same argument regarding holidays like Halloween.<ref>Halloween Origins and Customs http://www.jeremiahproject.com/culture/halloween.html</ref>
In comparison, while idolatry or murder, sex with the wrong person (first category) is unconditionally wrong in any context, regardless of motive, and using a flat roof as a living room without a fence (second category) can be seen as immoral (like driving recklessly today), yet a grove of trees near a church (third category), or how one shaves his beard, or eating pork are essentially amoral practices, only conditionally wrong as part of idolatry, even though certain things like unnecessary mutilation of one's flesh (Lv. 19:28) may be a sign of demonic influence. For Christians this aspect of ceremonial law falls into the area of "Abstain from all appearance of evil." (1Thes. 5:22) While mud on one's forehead is not a sin in itself, the practice of wearing the Hindu Tilaka would be for Christians in India. Some make the same argument regarding holidays like Halloween.<ref>Halloween Origins and Customs http://www.jeremiahproject.com/culture/halloween.html</ref>
"A parent might permit his children to have 50 different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those designed to regulate mere matters of ceremony and rites of worship might be changed. Those requiring love and obedience to God and love to people could not be changed, and Christ did not attempt it, Mat. 19:19; 22:37-39; Lk. 10:27; Rom. 13:9.
The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.
<ref>Albert Barnes, (Mt. 5:18)</ref>
== Chapter 18 ==
== Chapter 18 ==