Clean and Unclean: A Reflection on Infection

I have been dealing with a severe skin condition for nearly three weeks.  It started out as a round spot on my calf about the size of a quarter.  I noticed another similar spot on my other leg, then on my ankle, then another spot appeared on my upper arm.  I had been trying to treat it with anti-fungal creams, thinking that it was ringworm.  I went to the doctor and was diagnosed with impetigo.  I was prescribed a round of antibiotics, which should have gotten rid of it.  Instead, the spots kept multiplying and began to turn into terrible, large angry-looking rashes.  I began to itch and break out on my arms as well.  A return visit brought me a second round of a different antibiotic and a referral to a dermatologist.  I learned that this was contagious and could be spread either by direct contact or indirectly through reusing towels or even clothing.  I was very careful not to spread it and began washing with antibacterial soap.   When I went to see the dermatologist, he said that it looked like I was having some sort of allergic reaction to something and prescribed a couple of steroidal creams.  These finally began to get the itching and pain under control as the rashes slowly subsided.   It appears I had two different problems hitting me at the same time!  

This experience reminded me of our recent daily Bible readings from Leviticus.  In the book of Leviticus, there is a lot of instruction concerning being clean and unclean.  Touching certain things rendered one unclean, which prohibited certain activities and places.  With all of the instruction about being clean and unclean, I became curious how many times the word, “unclean” shows up in the Bible.  A quick search showed that “unclean” shows up 93 times in Leviticus, 15 times in Numbers, and less than a handful in the rest of the books of the Bible.  Purity is a major theme in the Old Testament Levitical law.

I have tried to make sense of the rules for uncleanliness in the Old Testament.  Some of them appear to be hygienic.  Touching a dead carcass would render a person unclean, which fits in with what we know about germs and biology.  Having a skin condition would also render a person unclean.  They had to be quarantined until the skin condition cleared up and they were declared clean again after the prescribed ritual for cleansing. 

However, there are some things that seem to have little to do with hygiene.  There were certain animals that were declared to be unclean and could therefore not be eaten.  For instance, things such as catfish, pigs, and rabbit are all considered unclean.  There does not appear to be any biological reason for this.  Furthermore, under the New Testament, the Bible says, “Do not call unclean what God has made clean” (Acts 10:15).  Things that were considered unclean under the old law are no longer considered unclean under the new law.  Did the biology of the unclean animals suddenly change in the New Testament?  Obviously not.  Therefore, it is apparent that these purity laws were not primarily about physical health and hygiene, although some of them obviously had health benefits.  So, what were they about?  What ties them all together?

According to the Old Testament, the priest was to “to distinguish between the holy and the common, and between the unclean and the clean, 11 and to teach the Israelites all the statutes that the LORD has spoken to them through Moses” (Lev 10:10-11).   The Israelites were to be instructed to “distinguish between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground—creatures I have distinguished for you as unclean. You must be holy to me because I, the LORD, am holy, and I have set you apart from the other peoples to be mine” (Lev 20:25-26).

This demonstrates that holiness is what ties all of the purity laws together in the Old Testament.  God is holy, and therefore his people need to be holy.  As a result, there was a holiness matrix that applied to every facet of life.  The people needed to approach every part of life with this matrix.  Although some of the purity laws appeared to have a biological component, the primary emphasis is on training for holiness.  Some things were declared clean or unclean for no other reason other than God declared them so.  The overall message is that the people needed to approach all of life in terms of what is holy and clean vs. what is not holy and unclean.

What do we do with this as Christians who look at the world from a New Testament perspective?  After all, what was considered unclean has now been made clean.  In fact, the New Testament explicitly says that “8 Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do” (1 Cor 8:8).  So what should we do concerning these purity laws?  Do we simply cast them aside, or is there something for us as Christians?

Consider what the New Testament says about the Old Testament:

“They [Old Testament rituals] serve a copy and shadow of the heavenly things” (Heb 8:5).

“… the law has but a shadow of the good things to come” (Heb 10:1)

“Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor” (Heb 3:24-25).

Passages such as things tell us that the law of the Old Testament was intended to be temporary shadows of what was to come.  It serves as a tutor to teach us about some eternal truths.  What timeless truths do the Old Testament laws concerning what is clean and unclean teach us?  

Purity is still a major concern in the New Testament.  As the Israelites were to be careful not to become unclean by touching or consuming what is unclean, we need to also be careful in a similar way.  For Christians, this is not primarily about a biological or physical contaminant, but a mental, social and spiritual one.  This has to do with the influences in our lives and our behavior.

One representative passage that deals with this in the New Testament is from 2 Corinthians:

“14 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? 15 What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? 16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. 17 Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, 18 and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty. 7 Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God” (2 Cor 6:14-7:1)

You can see the use of the purity language from the Old Testament in this New Testament teaching.  We are to “be separate” and “touch no unclean thing.”  This passage urges Christians to remember to be clean, undefiled, and holy.  This means being careful about not being yoked together with those who have not accepted Christ as Lord.  This prolonged contact can cause a spiritual impurity that is more devastating that impetigo or any other physical disease.  It can slowly destroy faith in a way that is so slow and gradual that it is virtually undetectable until it is too late.  If this happens, the Bible says that a person is worse off than those who had never become a Christian in the first place.  Consider this passage:

“20 For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. 21 For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them” (2 Peter 2:20-21).

Notice the purity language in this passage.  One who had escaped defilement, only to be “re-defiled” is far worse off than those who had never been purified to begin with.  Staying holy and pure is of the utmost importance.  This is why it is so important to remember God’s purity and holiness principles when it comes to dating, marriage, friendships, partnerships, government, etc..  

Of course, this must be balanced with our call to engage the world in Christian service along with the message of Christ.  We must remember that we are called to be the “salt of the earth” (Mt 5:13).  As we engage the world, we must not lose our “saltiness.”  This means that we need to always influence the world with our actions and message and not the other way around. 

Outside influences are not the only thing that threatens our holiness and purity.  Impurity can also come from withing.  Another passage dealing with purity and defilement comes from the book of Matthew.

16 “Don’t you understand yet?” Jesus asked. 17 “Anything you eat passes through the stomach and then goes into the sewer. 18 But the words you speak come from the heart—that’s what defiles you. 19 For from the heart come evil thoughts, murder, adultery, all sexual immorality, theft, lying, and slander. 20 These are what defile you. Eating with unwashed hands will never defile you” (Mt 15:16-20).

It may seem strange that something that comes from within you can defile you.  This reminds me of what the doctor told me about my impetigo.  She said it came from the bacteria that already existed on my body.  When I get a scratch, abrasion, or some other skin break, the bacteria then goes through the opening and causes the infection.  A similar thing happens when we allow thoughts of murder, adultery, sexual immorality, theft, false witness, and slander to come out of the opening of our mouth.  Jesus said that this defiles us.  It is important for us to cleanse ourselves of evil thoughts through prayer and reflection so that they do not go any further and wind up making us unclean with a spiritual infection.  

I am reminded of the saying, “cleanliness is next to godliness.”  Spiritual and purity are of God.  The first step to purity is acceptance of Jesus as Lord.  The New Testament says that only the blood of Christ can purify our conscience (Heb 9:14).  Jesus is the only one that gives us a new heart and a new spirit through his atoning work on the cross.  Only Jesus can save us from the corruption of sin that brings death.  This salvation takes place when we accept him as Lord and accept him in baptism.  The New Testament says that “Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ” (1 Pet 3:21).  The water does not cleanse our impure conscience, which is why we must appeal to our Lord for a clean conscience.  Our Lord begins his transforming and purifying work he moment we accept him as our Lord in baptism.

One we have been purified by the blood of Christ, we must stay and grow in that holiness.  Philippians 4:8 says that our minds must dwell on what is pure.  James 4:8 says we must reject being double-minded and purify our hearts.  2 Corinthians 7:1 says that we must cleanse ourselves from every defilement and bring holiness to completion in the fear of God.  2 Timothy 2:21 says that when we have been cleansed from what is dishonorable, then we become a vessel for honor that is useful to our Lord.  With this purity comes a blessing.  Jesus declared, “Blessed are the pure in heart, for they shall see God” (Mt 5:8).

God had not given us the same kind of holiness matrix that he gave to Israel.  We are not made unclean by physical items or food.  However, we do have a spiritual holiness matrix.  We are called as Christians to distinguish between the holy and the unclean.  We are instructed to be aware of where and how we find sources of impurity.  They can come from around us or even within us.  We are directed to take necessary steps to be purified and to stay pure.  We must cling to what is good and let go of what corrupts us.  As Christians who have been purified by the blood of Christ, we need to engage in ongoing purifying activities that include things such as reflection, repentance, confession, and prayer.

Who the Team Captain Chooses

I remember how much I hated when the team captains took turns choosing who would be on their team.  The P.E. teacher would have the team captains stand in two different places as they took turns choosing who would be on their team.  It was always the same.  The biggest, fastest, and strongest were chosen first.  Personal friends and the popular kids were also chosen first.  After the desirables were chosen came the leftovers, which included the awkward misfits and those who were not physically coordinated.

This is a pattern that is not limited to kids on the field.  In the adult world, those who are most able, devoted, and popular are usually chosen first.   In contrast, the Bible tells us that this is not how God operates.

After the defeat of Pharaoh, the crossing of the sea, and the trip in the wilderness, the people got tired of the leadership of those whom God had chosen, namely Moses and Aaron.  

“Now Korah the son of Izhar, son of Kohath, son of Levi, and Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben, took men. And they rose up before Moses, with a number of the people of Israel, 250 chiefs of the congregation, chosen from the assembly, well-known men. They assembled themselves together against Moses and against Aaron” (Num 16:1-3).

They then accused Moses and Aaron of taking them away from Egypt (seemingly forgetting that they were abused slaves there) and of appointing themselves as prince over the people.    Humble Moses’ first response to their rebellion was to fall flat on his face.  Moses was acutely aware of the presence of Yahweh and knew the danger they were in due to their rebellion.

God’s response was to open the ground up to swallow up the rebels along with all they had.  God then reaffirmed his choice of Aaron as high priest by having his staff miraculously grow ripe almonds overnight.  As a reminder to future generations, God instructed them to put Aaron’s rod in the Tabernacle.  

What a contrast between the rebels who were “chosen” by the people and Moses and Aaron, who were chosen by God.  The text says that the people’s choice were “well-known men.”  I can imagine that they were popular, dynamic, perhaps good-looking, and had all of the desirable human characteristics.  The single biggest problem is that they were not God’s choice.

God does not choose on the basis of skill, ability, age, looks, or any of thing things we would place as of first importance.  God chose the younger brother Jacob instead of Esau.  God chose young Joseph to save his brothers in Egypt.  God chose the aged Moses to lead his people.  God chose the young shepherd boy, David to be King over all his older brothers.  God chose Jeremiah who was a youth and did not know how to speak well.  God chose Israel, the least of the nations, because of the oath he swore to their ancestors, Abraham, Isaac, and Jacob (Dt 7:6-8).  

God often chooses the least of these.  God did not choose a prominent family in Jerusalem to be the parents of the Messiah, but chose Joseph and Mary in far away Nazareth.  Jesus did not choose students from the most the rich or prominent students from the leading rabbinical schools.  Instead, he chose twelve ordinary men to be his envoys.  This is what the church continued to look like.  Paul points this out in 1 Corinthians:

“For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God” (1 Cor 1:26-29).

The church’s values reflects this.  All people are valued equally in the church:

“The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another.  If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Cor 12:21-26).

The team captains of the world often value people for their utility.  Not so with our Lord Jesus, the ultimate team captain.  We are all valued because of God’s promise he made to our spiritual ancestor, Abraham (Gal 3:6-9).  God promised to bless all nations through Abraham’s descendant (Gen 22:18), which is Christ (Gal 3:16).   God does not choose us based on our ability, utility, popularity, or any other “ility.”  God values us because he chose to value us in Christ.

This does not make sense to outsiders.  In fact, this was a source of scathing criticism by outsiders.  Roman leaders and philosophers used to mock the church, claiming that they are eager to accept women, slaves, and children, which were people that had no social status in the ancient world.  They didn’t understand that a person’s worth in the eyes of God had nothing to do with status or ability.  What mattered was not a person’s ability, but the ability of our God.  This is why this group of nobodies laid down their lives not in some glorious battle, but daily through serving the sick, dying, hungry, and outcasts.  Some were baffled how these nobodies, who often ministered to other nobodies, could have a message that captivated and converted kings and servants alike.  

The Most Important Thing: A Powerful Example in Luke/Acts

“Identify the most important thing and start with this.”  I remember the presenter saying something like this in a time management seminar.  It is easy to get caught up in things that feel urgent but are not really that important.  Whether it is living healthily, studying regularly, or prayer, it is not unusual for the most important things to feel the least urgent.  In Luke and Acts, prayer is a major theme.  Prayer is not just tacked on as an obligatory act but is central to Christian living and service.  It is the most important thing.

Jesus begins his ministry not with just baptism, but with baptism and prayer.  The text says that while Jesus was praying, the Spirit came down on him and a voice came from Heaven declaring Jesus as God’s beloved son (Lk 5:16).  It is interesting that the one other time God declared Jesus as his son was while Jesus was praying on the Mount of Transfiguration (Lk 8:28).

Even though great crowds of people were coming to hear him and be healed, Jesus would go to a lonely place to pray (Lk 5:16).  Conventional wisdom dictates that staying busy doing the work should take priority.  However the wisdom of our Lord demonstrates that prayer takes priority.  A ministry that is weak in prayer will likely be a ministry that is weak in power.  It will be prone to aimlessness, discouragement, and fear.  But Jesus prioritizes prayer so that he spent the entire night in prayer before choosing twelve apostles (Lk 6:12f).  I sometimes wonder what being in prayer all night would be like.  What happens when you run out of things to say?  Should you try to spend all your time talking, or should you spend some of the time in meditative silence, listening for the leading of the Spirit?  Jesus didn’t always pray alone.  When his arrest and crucifixion loomed ahead of him, he took three of his closest disciples to the Mount of Olives to pray.  He prayed so hard that sweat began to drip off his body like big drops of blood! (Lk 22:39f).  Jesus’s habit of prayer prompted his disciples to ask him to teach them to pray as well (Lk 11:1ff).

In the book of Acts, we see that the early church, following the example of Jesus the Lord, also made prayer a priority.  Several times the text says they were “devoted” to prayer (Acts 1:14; 2:42; 6:4).  Sometimes they weaved the words of scripture into their prayers (Acts 3:24-26).  With discernment, they didn’t pray for comfort or ease, but for boldness to carry on the mission of Christ in the face of persecution (Acts 3:27-31).  As Jesus prayed before appointing people to ministry, the church in Acts did the same (Acts 6:6; 13:2; 14:23).  These and many other examples of prayer in the book of Acts demonstrates that the early church in the first century was a praying church who followed the example of Jesus who was a praying Lord and savior.  If their Lord Jesus needed to have a practice of prayer, then why would his followers not need to have a practice of prayer as well?

I am convinced that discernment, wisdom, spiritual strength, and godly ministry could hardly be possible without the discipline of prayer.  We usually attribute the qualities of the church in Acts to their faith.  However, this faith could not have been sustained without the regular practice of prayer.  At times, they seemed to have set aside a time to meet for no other purpose than for prayer.  It appears that they at times spent hours in prayer (Acts 12:5,12).  

The church today has meeting times set apart for Bible study, eating, worship, fellowship, planning meetings and other such things.  What would it look like for the church today to set aside a meeting time just for the purpose of prayer?  Perhaps, before any energy goes into planning or activity, energy ought to be put into praying together.  This is a collective demonstration of humility, dependence and openness to where the Spirit of God may be leading us.  Here is a question I am meditating on and invite you to also meditate on:  What would it take to be a more prayerful church?