Changes

==Overview==

==Overview==

Christians generally have recognized the separation of [[Mosaic Law|Old Testament law]] into moral, civil/judicial and ceremonial/typological categories.<ref>[The Bible As Law, Gerald R. Thompson http://www.lonang.com/foundation/1/f17.htm]</ref><ref>Greg L. Bahnsen, Theonomy in Christian Ethics (Nutley, NJ: Craig Press, 1977), p. 214. Bahnsen points out that the early third century church document Didascalia Apostolorum clearly distinguished between the Decalogue and the temporary ceremonies.</ref><ref>http://www.reformedonline.com/view/reformedonline/law.htm</ref> Orthodox Jews in particular consider the 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>  

Christians generally have recognized the separation of [[Mosaic Law|Old Testament law]] into moral, civil/judicial and ceremonial/typological categories.<ref>[The Bible As Law, Gerald R. Thompson http://www.lonang.com/foundation/1/f17.htm]</ref><ref>Greg L. Bahnsen, Theonomy in Christian Ethics (Nutley, NJ: Craig Press, 1977), p. 214. Bahnsen points out that the early third century church document Didascalia Apostolorum clearly distinguished between the Decalogue and the temporary ceremonies.</ref><ref>http://www.reformedonline.com/view/reformedonline/law.htm</ref> Orthodox Jews in particular consider the 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 behave in accordance to principles behind civil and judicial laws, as understood under the [[New Testament.]]<ref>John Gill, Mt. 5:17; Col. 2:16</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>  

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 on foundational moral principles but which usually require the particular culture of Israel at that time for their full literal obedience, though laws based upon their principles 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>  

===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>     

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 categories, 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 homosexual intercourse.<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 predominant 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, such as against basic idolatry, murder, adultery, etc., and are based upon foundation moral principals, and establish moral separation. Idolatry is mother of all deliberate sin, and though the formal institution of many of these laws may have been occasioned by formal contemporary pagan idolatry, such proscribed practices in this section are a direct expression of idolatry by nature, not simply a mere accompaniment, and both the practices and their prohibitions are literally applicable to all cultures. Yet the exact penalties for violations of such may be culture dependent. Laws against such things as child sacrifice to Molech are not simply restricted to the deity of the culture that occasioned it, but apply to any false god. 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. 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, such as against basic idolatry, murder, adultery, etc., and are based upon foundational moral principles, and establish moral separation. Idolatry is the mother of all deliberate sin, and though the formal institution of many of these laws may have been occasioned by formal contemporary pagan idolatry, such proscribed practices in this section are a direct expression of idolatry by nature, not simply a mere accompaniment, and both the practices and their prohibitions are literally applicable to all cultures. Yet the exact penalties for violations of such may be culture dependent. Laws against such things as child sacrifice to Molech are not simply restricted to the deity of the culture that occasioned it, but apply to any false god. 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. 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,  

Adam Clarke comments,