Proper 25(A): The Road Less Traveled
By: The Rev. Dr. Lori Walke
Maybe it’s just me, but when I first saw the pairing of readings from Leviticus and the Psalms, my first thought was that the organizers of the lectionary were worn out by the time they got to Proper 25 and they just stuck a couple of random texts together and trusted preachers to figure it out. Or to ignore it all together, which is what most preachers do with Leviticus anyway. To be fair, the alternative first Old Testament reading follows the complementary historical tradition of thematically pairing the Old Testament with the Gospel, so it isn’t really about the parallels between Leviticus and the Psalm, but still – they are paired readings. What is going on here?
As I have already alluded, Leviticus is challenging to preach from, for as theologian Samuel Balentine put it, “How does one “explain” and “apply” a book that devotes seven chapters to the bewildering, if not seemingly bizarre, requirements of ancient Israel’s sacrificial system and five chapters to details of ritual impurity, including such indelicate matters as menstrual blood and semen?” It also can be described as dry in some parts. The Psalms are not always a cake walk to preach from either, especially for those who have a more a-theist theological perspective given its underlying assumption that life comes from the Creator, who also sets forth a moral order.
But as we look down from the metaphorical balcony at the arc of the biblical narrative, we can identify shared themes from the book of Leviticus and the Psalms, specifically the passages chosen as this Sunday’s lectionary suggestions.
Both center on what God expects of the righteous, what a faithful life looks like, and how to avoid the fate of the wicked. Psalm 1 offers a formula for a blessed life—a comforting thought for both ancient and modern communities. It also offers an explanation for why the wicked do not prosper, which serves as a warning useful to both ancient and modern communities who consider it Scripture. Leviticus 19:1-2, 15-18 also lays out what God expects of the righteous and what faithful living looks like, only using more “on the ground” specifics than the metaphor-rich Psalm.
The message of these texts might speak to a modern community that also considers it scripture in some of the same ways it spoke to the ancient community that passed it on. First, it offers an alternative framework for living, which is to focus on God and righteousness. It is timeless advice, but seems particularly important to modern readers, specifically American Christians, who relish independence and self-direction. Instead, Psalm 1, “bears witness to the belief that the road of our own choosing leads only to our own destruction.” The Leviticus text continually reminds the reader of their connectedness to others. Will the reader reject cultural norms of being “self-made” and instead root one’s life in study of the “law of the Lord” and flourishing of community? Like the ancient Israelites seeking identity apart from the surrounding culture, the texts provide a guide for those who live in a culture with values that might not align with those found in scripture.
This may be one of the most helpful ways to think about the lectionary texts this week – to help us consider and then enact an alternative framework for living as people who know that things are not as they should be, and who want to bring the world closer to God’s vision of justice and peace individually and communally. The history and context of ancient Israel played an important role in shaping the Book of Psalms into its current form and help to explain the role of Psalm 1. Postexilic Israel, working to find identity outside of a nation-state with a king of the Davidic line, “looked to their traditional and cultic literature for answers to the existential questions, ‘Who are we?’ and ‘What are we to do?’ and then shaped the literature into a document that provided answers to the questions.” It has provided comfort and challenge for people of faith ever since. This holds true, too, for Leviticus. We can imagine that the instructions included in chapter 19 are, in part, a response to the status quo injustice of the day, that the poor were ignored while “the great” given deference, and vengeance was regularly enacted instead of loving neighbor as one would love one’s self.
Preachers and congregations might find it helpful to put the readings in the context of something familiar, but outside of the canon: The Road Not Taken, in which Robert Frost writes, “Two roads diverged in the wood, and I – I took the one less traveled by, And that has made all the difference.” Ultimately, the lectionary passages present our living as an intentional choice, particular actions taken in opposition to other options that should reflect faithfully on God and God’s beloved community.
 Balentine, Samuel E. Leviticus: Interpretation: A Bible Commentary for Teaching and Preaching. Presbyterian Publishing Corporation. Kindle Edition.
 Declaisse-Walford, Nancy, Rolf A. Jacobson, and Beth Laneel Tanner, eds. The Book of Psalms: The New International Commentary on the Old Testament. (Grand Rapids, MI: Eerdmans, 2014), p. 64.
 Declaisse-Walford, Nancy, Rolf A. Jacobson, and Beth Laneel Tanner, eds. The Book of Psalms: The New International Commentary on the Old Testament. (Grand Rapids, MI: Eerdmans, 2014), p 28–29.
The Rev. Dr. Lori Walke, J.D., is the associate minister of Mayflower Congregational UCC, a graduate of Oklahoma City University School of Law, Phillips Theological Seminary, Oklahoma State University, and recently completed her Doctor of Ministry at Emory University. Raised by faithful Baptists, she found in a home in the United Church of Christ, where she is part of the Next Generation Leadership Initiative, a program focused on energizing and sustaining younger, emerging UCC local church pastors. She is married to Collin Walke, an attorney and State Representative for House District 87, and together the “Rev & the Rep” try to make as much trouble in the name of Jesus and justice as they can.