“And the Lord spoke to Moses and Aaron, saying: “When a man has on the skin of his body a swelling, a scab, or a bright spot, and it becomes on the skin of his body like a leprous sore, then he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall examine the sore on the skin of the body; and if the hair on the sore has turned white, and the sore appears to be deeper than the skin of his body, it is a leprous sore.
The above quote is the opening to The Law Concerning Leprosy as recorded in Leviticus 13.
Leprosy: Chronic skin-disease characterized by ulcerous eruptions and successive desquainations of dead skin.
– Jewish Encyclopedia
~~~
In Luke’s gospel account, chapter 17 vs. 11-19, we learn of ten lepers who plead for mercy (“Have pity on us!”) at a distance from the crowd. Keeping a distance from others was in keeping with the law proscribed in Leviticus 13. Any leper who was examined after several specified intervals and then declared unclean was isolated, sent to the outskirts of a city. The “unclean” would be required to yell “Unclean!” to any passersby.
Most of us know from a Sunday School lesson what happens in Luke’s gospel account: ten lepers are completely healed by Jesus. The ten are sent by Jesus, in keeping with the Law, to a priest for examination. Only one of the lepers returns to give thanks to Jesus.
The Healing of Ten Lepers by James Tissot
“Is it really the case that the only one who had the decency to give God the glory was this foreigner?”
The healing occurs as Jesus passes along the borderlands between Samaria and Galilee on his way to Jerusalem. The formerly leprous foreigner, and not the nine formerly leprous Israelites, is the one who returns to Jesus to give thanks. Like the Samaritan women who would gladly eat the crumbs under the master’s table, this foreigner knew that Israel’s God was different from all other gods. How different, this foreigner would come to find out. The difference would make his skin tingle.
Jesus made it clear to his disciples that his mission on earth, his vocation, was to his covenant people, the Jews. The Jews were the people God chose to bring light to the nations. But the Jews failed in their vocation. Rebellion, idolatry, stiff necked obstinacy, you name it. The people resisted their calling even after witnessing the extraordinary events of the Exodus – the Plagues, the Red sea dividing, the cloud by day, fire by night, manna on the ground in the morning and water flowing from a rock. The Covenant people resisted their calling even when given a tutor-personal words from God-to keep themselves from sin and sickness and to bring healing to the nations.
One leper returned to give, “God the glory.” Did those hearing Jesus words to this foreigner think about their vocation? Did God’s covenant people, Israel, presume a right to be an entitled people of God’s goodness. Were God’s people like the nine newly restored lepers with a focus on themselves? (Imagine a people focused on a right to healthcare.)
As one can see, the ten-leper account is an analog of the Israel’s history through the centuries. Leprosy is an analog for sin. Sin is that chronic soul-disease characterized by ulcerous eruptions of wickedness and successive offenses and sins of the walking dead.
Early on, Israel was told to eradicate idols from their lives. They were to be a separate and distinct people from the nations around them. When Israel became like other nations and chose to believe that God is not all that He was proclaimed to be, God sent prophets.
The prophet Isaiah, in the presence of God, declared as “the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.” -Isaiah 6:5
In God’s presence, Isaiah was made aware of his and Israel’s’ condition. Isaiah would prophecy against Israel-the Northern Kingdom. Corporately, Israel was rich and prosperous under the rule of Jereboam. But individually, Israel was very corrupt. Israel would be expelled from home. By 621 B.C. Israel would be conquered and carried into captivity by the Assyrians.
In exile, Israel pleaded for mercy (“Have pity on us!”).
Let’s return to the ten lepers. After healing them Jesus tells them, “Go show yourselves to the priests.”
The following quote is The Ritual for Cleansing Healed Lepers as recorded in Leviticus 14:
“Then the Lord spoke to Moses, saying, “This shall be the law of the leper for the day of his cleansing: He shall be brought to the priest. And the priest shall go out of the camp, and the priest shall examine him; and indeed, if the leprosy is healed in the leper, then the priest shall command to take for him who is to be cleansed two living and clean birds, cedar wood, scarlet, and hyssop. And the priest shall command that one of the birds be killed in an earthen vessel over running water. As for the living bird, he shall take it, the cedar wood and the scarlet and the hyssop, and dip them and the living bird in the blood of the bird that was killed over the running water. And he shall sprinkle it seven times on him who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the living bird loose in the open field. He who is to be cleansed shall wash his clothes, shave off all his hair, and wash himself in water, that he may be clean. After that he shall come into the camp, and shall stay outside his tent seven days. But on the seventh day he shall shave all the hair off his head and his beard and his eyebrows—all his hair he shall shave off. He shall wash his clothes and wash his body in water, and he shall be clean…
“Then the priest shall offer the sin offering, and make atonement for him who is to be cleansed from his uncleanness. Afterward he shall kill the burnt offering. And the priest shall offer the burnt offering and the grain offering on the altar. So the priest shall make atonement for him, and he shall be clean.”
Do you see any analogs in the above passage? What is it about the two birds? One is killed and the other set free. And, what about that earthen vessel in which one bird is killed?
In Leviticus 13, the priests were required to check the skin of the individual who was observed to have an ulcerous skin condition. The priest did this over several prescribed intervals. Each time the priest would examine the individual to determine if…
“If, after the scales of leprosy have spread over nearly the whole body, a bleeding and scaleless ulcer (miḥyah) is observed, the subject is unclean. Similarly, if the scales, having covered almost the whole body, fall off in one place and uncover an old bleeding ulcer, the subject is unclean.” – Jewish Encyclopedia
It is interesting to note that in the next verses following the account of the lepers, Luke 17 vs. 20-21, that Jesus refers to what is observed to answer the Pharisees question, a question which was on every Jew’s mind. He reminds them of what you can see with Kingdom eyes:
“The Pharisees asked Jesus when the kingdom of God was coming.
“God’s Kingdom,” replied Jesus isn’t the sort of thing you can watch for and see coming. People won’t say, ‘Look, here it is,’ or “Look, over there!” No: God’s kingdom is within your grasp.”
In giving the lepers a renewed humanity and by restoring them to their communities and Synagogues from exile Jesus was doing the work of the Kingdom on earth. He hoped the nine of Israel (and the crowd) would have grasped this. We are told that the only one to “give God the glory” was the foreigner. Do you think he kneeled and grasped Jesus’ feet in thanksgiving?
a lizard can be caught with the hand, yet it is found in kings’ palaces. Prov. 30:28
Occupy Thanksgiving
November 24, 2011 Leave a comment
Words you will never see on a OWS or union protest placard: “THANK YOU”.
At the table this Thanksgiving there will be those who give thanks. There will also be those who pull up to the table demanding more. This latter group will echo Obama’s class warfare rhetoric griping about inequities and fairness.
There are those who do not give thanks. They will be waiting for their demands to be met. They will beg for “this, that or the other thing”, bemoaning their own situation as being intolerable. For them there is never a thought of thanksgiving even when their most dire needs have been met. I am reminded of the historical account of Jesus healing the Ten Lepers:
As this account reveals people will gladly seek benevolence from others but they will often do so out of the understanding that they deserve such gifts or benefits. This is especially true if government has become the benefactor. And because our government has deep pockets full of other people’s money these same people may certainly feel that they have “right” to demand things from the government bureaucrats who have set themselves up as demi-gods of benevolence. These people believe that they “justly” deserve government beneficence because they feel that they are victims of society and also because the politicians they have put in office promised them “hope and change”; “hope and change” outcomes promised in terms of benefits on the barrel head in exchange for their vote.
Our U.S. Constitution provides for the protection of life, liberty and the pursuit of happiness. The 5th Amendment offers protections to our “life, liberty, or property,” noting we cannot be deprived of any of them without due process of law. Our Constitution does not guarantee the end results under that protection.
In effect, you are promised a fence around the rose garden but not the roses themselves. I learned from my Dutch grandfather that roses require sun, rain, good soil, fertilizing, protection from frost and rabbits and substantial pruning. It takes lots of time and energy, lots of individual attention to create an American Beauty rose. Yet, some people don’t want to work that hard or to be so dedicated. So, they ask the government for the cut roses from someone else’s garden. They do this to make their lives just a little “nicer”, a little “richer”. But, these cut roses quickly whither and dry up and the same people are back asking for more of them.
Dismissing the U.S. Constitution’s accumulated knowledge, wisdom and Judeo-Christian roots as outmoded and not rational for today’s society, social justice advocates demand equal outcomes. They do so by demanding that others be deprived at any cost so that others will receive the benefits they so desire. They do not care about another’s personal property, property such as an accumulated wealth. They care solely about their own accumulated gain. They see inequity not as a summit to climb but as a lot of work and effort that can be easily circumscribed with political action.
These advocates make their demands through willing politicians like Obama, Reid , Pelosi, Barney Frank (MA), Dick Durbin (IL), etc. These politicians campaign with promises of changing the social landscape to favor their own version of utopian socialism. They usurp the black and white meaning of our U.S. Constitution by “intuitively” reading it so as to give the government the power to mandate social change via taxation, via the commerce clause and via the politician’s own self-interest of encapsulating power via re-election.
Speaking of self-interest, capitalism is a person who out of self-interest seeks to barter or sell a good or a service to another. The ‘other’, thinking he will benefit from the exchange, makes the trade-off. The exchange is made and both parties are happy, satisfying each their own self-interest.
Utopian socialism is a one-way exchange. It is taking from Peter to pay Paul. It is depriving Peter of what he has earned, grown, protected with his life, it is taking his savings and his wealth and then giving it to Paul for no other reason that Paul may need or want the same things. This is what is now being called “social justice” but it is not justice. It does not give Peter what is due him – the right to his property. It does not give Paul what is due him – the right to pursue happiness. This exchange is more accurately described as highway robbery.
These social justice advocates presume that the U.S. Constitution meant for them to have equal outcomes or perhaps even that the Constitution is outdated, archaic and without justice as they see it. The social justice protestors cry out “Have pity on us, government, give us what we think we need and what we so badly want. You have the means. We gave you the place of authority.”
In 1993, during a lecture titled “The Meaning of “Justice””, Russell Kirk of the Heritage Foundation said:
Today’s OWS protestors plead for pity from others using lawlessness. They are being urged on to political violence by men who should know better. They also do not seek God for their daily bread. That would require humility on their part.
Just as ten lepers were healed and only one returned to give thanks, nine out of ten of us may likely think that we deserve such a “gift” and just walk away, pleased with ourselves having pled for pity and receiving something in return for our “effort”. The exclusion of “Thank You” from the placards of men’s lives reveals the lifting up of “MY Rights” and the idolatrous nature behind most dissent and protest. The idea of justice, “to each his own”, is being replaced with “feed me and then ask of me virtue.”
The Greatest Disparity in our society is between those who with contentment give thanks to God and their neighbor and those who, like leeches, demand ever more and more from government and their neighbor.
It is time to Occupy Thanksgiving without asking for anything in return. And, let us give God what is due Him:
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Filed under 2011, Christianity, Culture, Economics, essay, Liberalism, Life As I See It, Non-fiction, Political Commentary, Politics, social commentary, Writing Tagged with class warefare, Economics, OWS protest, politics, progressivism, social justice, Thanksgiving