"Be Perfect"

I must confess to being a bit of a perfectionist. It's not so much that I expect to be perfect or to do everything perfectly, nor do I expect that of anyone else. It's more a matter of being a hyper-responsible firstborn son in a large, very religious family. In fact, I'm so hyper-responsible I can't tolerate a job not being done due to neglect or laziness. If I see someone else "dropping the ball," I find myself diving onto the floor to catch the ball. It's a blessing and a curse.

But I am very sensitive to exhortations to perfection. For that reason, the last verse in Matthew 5 has always produced a floor-diving response. "Be perfect, therefore, as your heavenly Father is perfect." It's bad enough that I am commanded to be perfect. The bar is raised to an infinitely high level when I'm commanded to be perfect on a God-level, as my Father in heaven is perfect. 

It's so obviously impossible, most Bible readers either say, "I have not idea what that means," or "maybe when I get to heaven, or they just quickly read on to chapter 6. 

I've heard any number of attempts to get around the language of this verse. Most point out that the word for "perfect" is teleios, meaning whole, complete or mature. While "mature" seems an easier reach than "perfect," we're still left with the command to be mature in the same way as as the Father in heaven is mature.

But then I discovered that there is a parallel passage in Luke's Gospel. As if often true, a parallel passage in the Bible can shed additional light on the context and meaning of that passage. In Luke 6, we hear Jesus once again saying to "love your enemies" with specific examples of what that might look like. We are clearly in the same context as Matthew 5, but in Luke, Jesus summarizes his teaching with a different expression. "Be merciful, just as your Father is merciful" (verse 36). Instead of "perfect," in Luke Jesus commanded his listeners to be "merciful." In Luke's Gospel, being perfect, being complete, whole and mature, means to show the same kind of mercy that our Father shows. 

It's not about the deeds of our lives adding up. It's not about how responsible and hard-working we can be. In the end, perfection is a relational quality. 

I find it interesting that the word used for "merciful" in Luke 6 is not the usual word used in the New Testament. This word for "merciful" is a word filled with emotion. It refers to a "heart of compassion," to "to be moved with compassion or pity." Not everyone even thinks about God in those terms, so it's more difficult to realize that, from Jesus' perspective, that kind of compassion-capacity is perfection. 

Our personal and spiritual maturity is tested and becomes evident in the context of our relationships with others, and even (if not especially) with our "enemies." What a challenge!
Perfection is nothing other than perfect love.

I have no illusions that I can naturally mature in this area. My hope is based on the understanding that the person and presence of the Holy Spirit resides in me, is intimately connected to my human spirit, as a result of my faith in and acceptance of the salvation only Jesus can offer. And I understand that "God's love has been poured out into our hearts through the Holy Spirit, who has been given to us" (Romans 5:5). Only our daily life in the Spirit can produce the perfect fruit of love. Our response is to listen, to yield to the faithful work of God's Spirit in our lives. "Come, Holy Spirit. You are welcome in my life today."

"Remember"

"Remember that you are dust, and to dust you shall return." 

I gathered with a small, rural Episcopal church to share in the beginning of the Lenten season. "Lent" literally means "spring," so rightly understood, Lent is not a kind of winter experience but rather a preparation for spring. New life is coming. Resurrection is coming!

We gathered in silence. The lectionary readings were followed by a congregational reading of Psalm 51. It was a conscious turning our faces away from sin and self and toward the Lord.

And then the Imposition of Ashes. These are the ashes left over from last year's Easter service, a mixture of burned palm branches mixed with olive oil. We all gathered at the altar rail as Father Jeff marked an X on our foreheads with the ashes. "Remember." Remember that our bodies are made out of the stuff of our planet. Remember that we are mortal. Remember that we were conceived in sin, so in many ways, our mortality is a gift of God's grace. 

"To dust you shall return." It isn't possible to escape death. By definition, mortality is temporary. We are having a temporary bodily experience. Every day is a gift that requires God's mercy, God's grace, God's presence.

And so, we entered into this Lenten season, a season intended to prepare us for a new Spring, with a focus on our sin-limited temporariness and our desperate need for redemption and daily grace. We are motivated anew to return to the Lord with all of our hearts, to break up the fallow ground of our hearts, and to seek the Lord.

It's not hard for me to do this year. We have lost so many dear friends and loved one this last year. In fact, the older we get, our friends and family occupy heaven in greater numbers than those who are still here. It made me wonder about God's perspective of our death.

"Precious"

"Precious in the sight of the Lord is the death of his faithful servants" (Psalm 116:15). Why would the Lord consider our death to be precious? Doesn't God know what an agonizing loss it is to those other mortal human beings who were connected to the one who has now died? Obviously, so, and God promises comfort in those times. So why "precious"?

It seems as though our death will not come as a surprise to God. The Psalmist sang, "All the days ordained for me were written in your book before one of them came to be" (Psalm 139:16). Even the day of our death is written in God's book. But somehow that particular day is looked at as "precious."

Could it be that God anticipates with joy the day when we will no longer be limited by our mortality? That the "lust" of our temporary flesh will be finished? That there will be no more barriers in our intimacy with God? No veil between us? Could it be that God loves us so much, that God is so passionately committed to a relationship with us, that the day that releases us to full uninterrupted fellowship with God would be considered precious?

If so, then during Lent, we turn in our limited mortality toward the Lord with a new desire to be near God, to live a life of loving obedience, doing our best to represent the Rule of God in our time and place. During Lent, we anticipate Easter morning and the reality of Resurrection accomplished by Christ on that day. But we also anticipate the day when the veil will be gone and nothing will hinder our heart-to-heart communion with our Creator-Father. Indeed, "to dust you shall return." But that is not the end!

Sheep & Goats? I Know You Are, But What Am I?

I love the words of Jesus, even though they seem a bit harsh at times. After all, Jesus is THE WORD, so anything he says, everything he says, is to be taken seriously. Not just the comfortable sayings or the convenient sayings, all of the teachings of THE TEACHER are not only to be believed, they are to form our own thoughts and perspectives, guide our personal values and decisions.

I don't know about you, but I tend to go to the Gospel of Matthew when I want a synopsis of the teachings of Jesus. Some would say that Matthew organized those teachings into five groups, almost like the five book of Moses. In any case, Matthew grouped the sayings of Jesus into helpful segments of truth, from the Sermon on the Mount, to the Sermon on the Mission, the Sermon of Kingdom Parables, the Sermon on the Church, and the Sermon on Judgment. That last sermon can be a bit scary, with "Woes" (judgment pronouncements) being spoken against the Pharisees, a prophecy about the destruction of Jerusalem and the Temple, sayings about his eventual return and the need to be ready, and finally, a parable about final judgment. 

This last parable of Jesus (in Matthew) paints a picture of the Son of Man coming as the King, in all his glory and with his holy angel. He is coming to sit on his glorious throne and pronounce final judgment. As is true of all parables, this one is not intended to give an exhaustive teaching about final judgment but rather to paint a picture of one aspect of that judgment, to make a specific point to those gathered. 

I'm not a shepherd but as it turns out, while sheep and goats may look pretty much alike to city slickers, there are some fundamental differences. While sheep tend to be docile, gentle animals, goats can be very unruly, rambunctious, and even aggressive. For that reason, sheep can find goats very upsetting, so while shepherds may herd sheep and goats together, they prefer to separate them to graze and to sleep at night. 

So the big question is, who are the sheep and who are the goats in this parable of Jesus? In his parables, it's not uncommon for Jesus to be referring to the common folk who are following him in contrast to a specific group of the Jewish elite, especially the Pharisees. In most sermons I've heard that address this parable in Matthew 25, the sheep and goats are individual people, certain kinds of people, sometimes even certain kinds of individual "followers" of Jesus. However, Jesus clearly identifies the two groups. They are "all the nations." In other words, at the last and final judgment, at the end of all things, the Judge and King Jesus will, among other things, judge the nations. The "sheep" he will put at his right hand, the hand of authority and blessing, while the goats will be placed on his left hand, the hand of defilement. It appears as though the sheep are about to be blessed and the goats punished. In fact, the King tells those on his right hand, "Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world."

If so, then the question is this: What criteria will Jesus use to judge the nations? Based on what standards will Jesus reward some and punish others? 

"For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink. I needed clothes and you clothed me." Somehow these people noticed those who were destitute, who were without. And they responded with practical solutions. They provided food and drink and appropriate covering. They cared for those who would go without otherwise. They didn't judge them, ask for their life story, make them feel like losers. They fed them. They made sure they wouldn't go without They met their needs in practical ways. A particular attitude and commitment toward the poor is clearly in view. The Father's blessing, the inheritance of the kingdom, will belong to those who really see and practically care for the poor.

"I was a stranger and you invited me in." The Old Testament is literally filled with passages about God's attitude toward the stranger. In these passages, a "stranger" is not a strange person but rather someone living among the people of Israel who had no citizenship rights, a "resident alien," a refugee. Because Israel had been strangers in Egypt for 400 years, a distinctive aspect of their moral character was a commitment to welcome and show compassion to non-Israelites who came into their land. This characteristic was not just relevant to Israel; at the end the King will judge the nations based on how they treated the strangers among them. Those who "invited them in," those who welcomed them and embraced them, will be blessed. The word in the text for "invited me in" is the basis for the word "Synagogue." The sheep nations will be blessed because they made a place for, they gathered strangers into a safe, welcoming place. 

"I was sick and you looked after me." While the business of healthcare is a reality that must be reckoned with, the criteria used to judge the nations will be the simple fact of whether or not the sick were cared for. The idea of "look after" implies a genuine concern and compassion that results in real, practical care. It's not just effective care the sick need, they need real thoughtful, sensitive personal care. They need to not only be cared for in a way that results in health, they must also be cared for with dignity and respect.

"I was in prison and you came to visit me." In our society, we see prison as the just treatment of those who have broken the law. It is punishment. It is the way we remove certain people from civil society. "If you do the crime, you do the time." Somebody has to go to prison! But this statement in the parable paints a very different picture. A value is placed on people going out of their way to visit the incarcerated. They are not to be avoided but visited, treated as human beings who need help. In the ancient world, people were sent to jail only as a last resort. Even then, they were to be cared for, not ignored. The attitude of sheep nations to imprisonment will be a factor at the final judgment.

To make this judgment even more extreme, the King clarified who was to be included in the treatment of the poor, strangers, the sick and the incarcerated. "Whatever you did for one of the least of these brothers and sisters of mine, you did for me." The "least of these," literally, the smallest, the most insignificant, the most vulnerable and powerless, were the objects of the compassion and care in the sheep nations. In fact, the King went so far as to personally identify with the least of these: "you did for me." It's as if the King was personally present as one of those who was poor, a stranger, sick and in prison. The response to them was a personal response to the King.

For the goat nations who were judged as guilty and punished, the criteria were simple: They did not feed the hungry and give drink to the thirsty, they did not welcome the stranger or clothe the naked, they did not look after the sick and those in prison. "Whatever you did not do for one of the least of these, you did not do for me."

So if that is how nations will be judged in the end, it is valid for us to ask what values we are to promote in our time and place? And what behaviors will consistently demonstrate our loyalty to those value? What is God looking for in our nation? After all, it will make all the difference in the end. 

Freedom to Believe

I’ve always identified with the disciple called Thomas. The church has traditionally referred to him as “Doubting Thomas,” and not as a complement. Doubting does not get a lot of good press in the Bible. When Peter was walking on the water and began to sink, Jesus questioned his doubt (Matthew 14:31). Later, Jesus taught that faith not mixed with doubt would have the ability to move mountains (Matthew 21:21). Even after witnessing the resurrected Christ, “they worshipped him; but some doubted” (Matthew 28:17; Luke 24:38). The apostle James stated that one who doubts “is like a wave of the sea” (James 1:6). On the other hand, Jude advised those he addressed to “be merciful to those who doubt” (Jude 1:22).

“Doubt” is an interesting word. In the New Testament it usually refers to someone differentiating or discriminating, to making a judgment. In that sense, “doubt” is not necessarily a bad thing. However, in some cases (when used in the middle voice) it refers to someone doubting themselves, and thus vacillating, wavering, being uncertain. “Doubt” as a need for further evidence is not necessarily a bad thing. “Doubt” as a complete lack of certainty can be paralyzing.

Thomas had a lot of questions about this so-called “resurrection.” After all, on that first Easter Sunday evening Jesus had already appeared to the other disciples. In that first meeting, “he showed them his hands and side” (John 20:20). At first the disciples refused to believe the evidence standing right in front of them. Jesus had to specifically instruct them, “Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have” (Luke 24:39). And if that wasn’t enough, Jesus asked for a piece of broiled fish (I guess it’s even unhealthy for resurrected folk to eat deep-fried fish): “They gave him a piece of broiled fish, and he took it and ate it in their presence” (Luke 24:42-43). He wanted to demonstrate that he did not have some kind of totally new spiritual body; he could eat and digest food just like anyone else. Jesus had provided the other disciples with clear evidence of the reality of his physical resurrection. But Thomas was not present at that meeting. When the guys gave Thomas a report, he stated his personal need for evidence; he needed to have his own encounter with the risen Christ (John 20:24-25). Was that really so unreasonable?

As a young university student, I took the typical egghead position of a “soft-boiled agnostic,” i.e., I wanted to believe in God but didn’t think it would ever be possible to know for sure. Of course, my “knowing” had to be a “scientific,” evidentiary knowing. There was little room for faith, only for doubt. But because I wanted to believe in God, I began to search for evidence in good faith. The more I thought about it, the more I realized that if there is no God, if everything we are experiencing is the product of time plus chance plus nothing else, then there is no final meaning in life. There is no basis for truth or beauty or morality. Everything was purely arbitrary. Nothing made any sense. I was desperate to know. So one night I shut myself up in a little chapel in our dorm, wrapped myself in a blanket, and told the Lord that I would not leave that room until I knew for myself whether or not God existed and could be real in my life.

You might think that Jesus would have been upset with Thomas for asking for evidence of the resurrection. Instead, one week later Jesus reappeared to the disciples, and this time Thomas was with them (he had not abandoned them). Instead of rebuking him for his unbelief Jesus said, “Peace be with you! Put your finger here; see my hands. Reach out your hand and put it into my side” (John 20:26-27). Jesus offered Thomas the same evidence he had already given the other disciples. And Jesus, taking the time to show himself to Thomas in this way, liberated Thomas to believe. In fact, the response of Thomas is the most complete statement of faith and worship made by any of the disciples: “My Lord and my God” (John 20:28). The freedom to believe then released Thomas to be and do all Jesus purposed for him from that moment on.

I can’t fully describe what happened to me in that chapel so long ago; all I can say is that God visited me, that night and for many nights thereafter. I didn’t deserve it, but God empowered me to believe and gave me the freedom to go forward, not just by sight but more importantly, by faith. I still tend to question everything, but I am forever convinced that God is, and that God is a rewarder of those who diligently seek him.

After showing himself to Thomas and liberating Thomas to go forward by faith, Jesus made this important statement: “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed” (John 20:29). While you and I have never touched or eaten with the risen Christ, he has revealed himself to us in many important ways, and he has pronounced a blessing on us, those who have not seen and yet have believed. Our lives do not have to be dominated by doubt; we have been set free to believe, making abundant life possible. “Stop doubting and believe” (John 20:27). 

What Does the Bible Say? Sexual Immorality

Yes, I am prepared to go there! Even though I am no longer sure where to pee in Target, I feel the need to explore some basic ideas of human sexuality. I agree with those who point out that "sex" is a matter of biology while "gender" is a social construct (defining "masculinity" and "femininity"). But now we've moved from sexual preference, sexual orientation and sexual self-identification to gender identity, gender expression and a gender spectrum. In the midst of all the confusion, I have one simple question: What does the Bible say? On the positive side, I've written about God's plan for human intimacy on another blog. So specifically, I want to explore what the Bible says about sexual immorality.

First of all, I need to define "moral." I see this word in the biggest sense. I mean something bigger than "ethical" or "legal." Something is "moral" if it is being, behaving and functioning according to God's original purpose in creation. Something is "moral" if it reflects "the glory of God." Something is "immoral" if it falls short of the glory of God. Of course, that means that none of us ever functions in a completely moral way. All of us have immoral elements in our being and behaving. It's also true that some expressions of "immorality" are viewed in society as more "normal" and therefore somewhat acceptable - even for Jesus followers. I'm trying to wrap my head around God's view of the whole thing, and therefore must rely on the revelation of God in Scripture to draw some conclusions about the issue of sexual immorality.

First of all, I found 75 passages of Scripture that deal with sexual immorality; 70 in a heterosexual context and 5 in a homosexual context. The root issue was the ancient view that women were owned by men, and could be used sexually without any sense of wrong doing. And that included men using women sexually who were members of their own family. Incest is a frequent example of sexual immorality (cf. Leviticus 18:6), including having sex with one's mother (Leviticus 18:7), step-mother (Leviticus 18:8; 20:11), sister or step-sister (Leviticus 18:9, 11; 20:17, 19), grand-daughter (Leviticus 18:10), aunt (Leviticus 18:12-14, 20), daughter-in-law (Leviticus 18:15, 18; 20:12), sister-in-law (Leviticus 18:16), or any female relative of your wife (Leviticus 18:17). In other words, when a male member of a family views female family members as belonging to him, justifying treating any of them as sexual objects, it is immoral. In fact, I don't think it's too much too say that the tendency of men to treat women as sexual objects is the core issue of sexual immorality.

All instances of sex outside of a committed, covenant marriage relationship are immoral (Leviticus 18:20; Numbers 5:20; 25:1).

The Old Testament also forbids humans from having sexual contact with animals (Exodus 22:19; Leviticus 18:23; 20:15-16; Deuteronomy 27:21). Which raises an interesting point. Why would anyone ever be tempted to have sexual contact with an animal? (or some kind of physical sex toy?) If the object is finding some level of pleasure sexually, it doesn't really matter how you get it? Personal pleasure is the object, not meaningful, fulfilling human interaction. And the fact that these behaviors are also addictive only complicates matters.

It's in this larger context that the Bible addresses the issue of same-sex relations. Here is a complete account of the Bible's statements about homosexuality. “Do not have sexual relations with a man as one does with a woman; that is detestable” (Leviticus 18:22). “If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable” (Leviticus 20:13). The view is very simple: men having sex with men and women having sex with women is not how God designed it in the beginning. In the New Testament, Paul's sin list in Romans chapter one includes homosexuality. As is true in all of the sin lists, the core issue is idolatry. It's the worship of "other gods," and ultimately of one's self, that leads to sinful and self-centered, self-indulgent behaviors. Paul's list includes greed, envy, strife, deceit, malice, gossipers, slanderers, the insolent, boastful, arrogant, those disobedient to parents, those with no fidelity, love or mercy. In the midst of this list Paul states, "Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men” (Romans 1:26-27). There are two other passages of Scripture that mention the issue of homosexuality. In the midst of Paul's general teaching on sin in First Timothy 1:9-11 he includes "those practicing homosexuality," along with "rebels, the ungodly, liars and perjurers." And finally, Jude 1:7 refers to those who "gave themselves up to sexual immorality and perversion" in Sodom and Gomorrah.

It seems like there is a general issue of human sin, of our tendency to be self-centered, self-serving, and self-indulgent. If taken far enough, it leads us to exploit and victimize other human beings, treating them as objects. And our fallen human bodies and brains tend to reinforce those behaviors. Everyone struggles with these issues. And the solution is the same for everyone: Agreeing with God that we all have issues, we are all broken and fall short of God's glory, God's best plan for our lives. (This is called "confession.") Having been honest about it, the next step is to turn our hearts toward God, acknowledging that the grace of God alone has the power to forgive, heal and restore. (This is called "repentance.") While we are struggling with our personal broken tendencies and patterns, we must also recognize that everyone makes personal moral choices, and that we are responsible for those choices. It is not necessary to deny our sinful tendencies in order to make godly moral choices.

At the same time, it is important to acknowledge that "sin is sin." We may find some forms of sexual immorality more "normal" and therefore "tolerable," while we find others intolerable. That simply reflects our personal preferences and not God's view of sin. We are all broken. We have all fallen short of the glory of God. And we all need God's grace, God's love, God's salvation, equally. So while we are receiving grace from the Lord, we are also committed to being redemptive instruments of God's grace in the lives of others.

What Does the Bible Say? The Unique Sanctity of Human Life

Since I used an old word let me start by saying what I mean by "sanctity." It simply refers to something that is sacred, something that has a divine element to it, that has divine and therefore eternal significance. When something is defined as sacred, it has to be viewed as coming from God and belonging to God. The way we treat something that is sacred demonstrates our view of God and even our personal relationship with God.

Because everything that has been created finds it origin in God, in that sense, all of creation is sacred. At every step in creation, God declared it to be "good" (Genesis 1:4, 10, 12, 18, 21, 25). In creation, something God declared to be "good" meant that it was fulfilling it's created purpose, that it was reflecting the glory of God. In that sense, all of life is sacred.

But when God made human beings, God had a very special, unique purpose in mind. “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground” (Genesis 1:26). Somehow human beings were to reflect God's glory - God's "image and likeness" - in unique ways. In fact, human beings were to share in God's authority in creation. "And it was very good" (Genesis 1:31). 

The creation account lays the foundation for our understanding of God's purpose and design for all God had made. But even after those first humans decided to go their own way, independently from their Father-Creator, the Bible continues to describe the unique sanctity of human life. 

When Pharaoh commanded the Jewish midwives to kill male babies born to Jewish women, they refused to obey the command. As a result, God blessed them (Exodus 1:15-20).

In the law, God stated that if two men were fighting and one hit a pregnant woman, resulting in serious injury to the mother or the baby, "you are to take life for life" (Exodus 2122-23).

Job testified that God has fashioned him in his mothers womb (Job 31:15).

David understood that God has designed him with purpose and had uniquely formed him in his mother's womb (Psalm 139:13-16). "Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be" (v. 16). In that sense, David had existed as a special human being in the mind of God before he was conceived. 

When God called Jeremiah to a prophetic ministry, he assured him by declaring, "Before I formed you in the womb I knew you, before you were born I set you apart" (1:5).

The prophets acknowledged that the greatest act of idolatry possible was the pagan practice of sacrificing infants to their gods. "You sacrifice your children in the ravines and under the overhanging crags" (Isaiah 57:5)."Because you gave them your children's blood...I will bring on you the blood vengeance of my wrath" (Ezekiel 16:36, 38). "On the very day they sacrificed their children...you will...bear the consequences of your sins of idolatry. Then you know that I am the Sovereign Lord" (Ezekiel 23:39, 49). 

When the angel visited Mary he announced that she would conceive a son by the Holy Spirit (Luke 1:31). At what point did the baby become the Son of God? Was the miraculous conception the pre-Jesus? the potential-Jesus? 

Indeed, when the unborn John heard Mary's voice, he leaped in his mother's womb. "As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy" Luke 1:44).

So all human life, every human being, is uniquely sacred. There are no throw-away human beings. There are no accidental human beings. While the circumstances of their birth may reflect the fallenness of humans more than the glory of God, they have unique value and purpose. 

And that means that every human being is to be treated as sacred. Every person is to be treated with equal respect and dignity, so much so that we are required to compensate for the weaknesses of the more vulnerable members of the community. "Do not curse the deaf or put a stumbling block in front of the blind, but fear your God. I am the Lord" (Leviticus 19:14). Why would God require specific treatment of the deaf or the blind unless every person was to be treated with equal worth and dignity. 

The Bible is very clear in stating that the Gospel is to put an end to human prejudice and discrimination. The three ways we most naturally and frequently discriminate against people - racism, classicism, and sexism - are specifically done away with in Christ. "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The unique sanctity of human life requires us to see everyone as an equal.

In fact, the unique sanctity of human life is the heart and the foundation of Judeo-Christian morality and ethics. In recent years there has been a new appreciation of the value of pre-born human beings. However, that has not always translated into an appreciation of the equal value of post-born human beings. If our pro-life ethic stops at birth, we are falling far short of an understanding of what the unique sanctity of human life really means, and what the implications are for all of life. A biblical perspective on peace and justice issues must be included in our moral convictions. 

So while many of these issues can be controversial in our society, I am interested in asking only one question: What does the Bible say? And then as Francis Schaeffer once asked, "How should we then live?"

What Does the Bible Say? Love of Strangers

There is a rich tradition of hospitality in Christian faith. True hospitality not only reflects the nature, culture, and core values of our faith, it is also a clear response of faithful, loving obedience to the words of Scripture. "Hospitality" (Greek philoxenia) literally means "love of strangers" or "love of foreigners," and refers to welcoming strangers as beloved guests. It implies a generosity of spirit, a joyful the-best-of-what's-mine-is-yours attitude. Greek culture and other eastern cultures view hospitality as the defining characteristic of their culture.

I remember the time I visited Japan in 1995. I was with a group of students from Portland Bible College, serving in a variety of contexts. One evening we were invited over to the house of a local family as guests. After we were all seated on the floor at places of honor, a series of carefully prepared dishes were brought out and placed before. Our hosts didn't even sit down as they spent the evening serving us. After the meal, one of our Japanese students explained to me that the meal we had just been served would cost over $100 dollars each in a restaurant. This had not been a wealthy family so I asked how they had been able to serve us such an extravagant meal. The answer: In Japanese culture people work hard and put a large portion of their earnings into savings. They don't do so for a rainy day but for an opportunity to show hospitality. This family had spent a significant portion of their savings honoring us that evening. 

That's what the Bible means by "hospitality." 

"Share with the Lord’s people who are in need. Practice hospitality" (Romans 12:13).

"Do not forget to show hospitality to strangers" (Hebrews 13:2).

"Offer hospitality to one another without grumbling" (1 Peter 4:9).

The early Christians were known for the quality of their love, including the quality of their love of strangers, of the "other," of those who were "unknown." That culture was based on a very clear Old Testament tradition. The Hebrew community often found themselves as foreigners in a strange land, at the mercy of their host country. Even in their own land they believed that all they had and the land itself belonged to God, that they were all really temporary pilgrims in a country not their own. For that reason, they were always to show hospitality to any stranger they encountered. 

In fact, Hebrew culture defined three kinds of foreigners: (1) "aliens" or foreigners in general, (2) "aliens in transit," or foreigners who were just passing through, temporarily visiting Israel, and (3) "resident aliens," or foreigners who sought to settle in the land. They were not citizens of Israel and did not have "citizenship rights," but were to be welcomed by the citizens. As a result of having no citizenship rights, they were vulnerable in the land and needed additional care. Because the descendants of Jacob had spent over 400 years residing in Egypt, God commanded them to protect and care for strangers in the same way they would widows and orphans. 

A sampling of Scriptures describing God's instructions concerning the protection and care of strangers might be instructive for 21st-century Jesus followers:

"Do not mistreat or oppress a foreigner, for you were foreigners in Egypt" (Exodus 22:21).

"Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt" (Exodus 23:9).

"Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the foreigner. I am the Lord your God" (Leviticus 19:10).

"When a foreigner resides among you in your land, do not mistreat them" (Leviticus 19:33).

"The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God" (Leviticus 19:34).

"He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing" (Deuteronomy 10:18).

"At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners,) the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the Lord your God may bless you in all the work of your hands" (Deuteronomy 14:28-29).

"Do not deprive the foreigner or the fatherless of justice" (Deuteronomy 24:17).

"The Lord watches over the foreigner and sustains the fatherless and the widow" (Psalm 146:9).

"If you really change your ways and your actions and deal with each other justly, if you do not oppress the foreigner, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, then I will let you live in this place, in the land I gave your ancestors for ever and ever" (Jeremiah 7:5-7).

"The people of the land practice extortion and commit robbery; they oppress the poor and needy and mistreat the foreigner, denying them justice" (Ezekiel 22:29).

"Do not oppress the widow or the fatherless, the foreigner or the poor" (Zechariah 7:10).

While the quality of our hospitality - of the way we welcome and the quality of our care for them - can be debated along political and economic lines, I really only have one question: What does the Bible say? And how therefore should we live?