These are the strong words of Paul to the Church at Corinth (1 Cor 3.3). Paul expects something better, something different from those who claim to follow Christ. In Chapter 6, after listing some sinful behaviour, he comments, “that is what some of you were” (6.11). The verb is in the past tense. Such behaviour is past, not present. You used to do that, but through Christ you stopped.

Back in the book of Leviticus, the Lord said to Moses; “if anyone sins and is unfaithful to the Lord by deceiving his neighbour about something entrusted to him or left in his care or stolen, or if he cheats him, or if he finds lost property and, lies about it, or if he swears falsely, or if he commits any such sin that people may do …” (Lev 6.1-3). Put another way; just because others do that, does not mean it is ok. What is ‘normal’ behaviour is often sinful behaviour. Common usage does not make something acceptable.

Behaving like mere men is not the same as behaving like Christ-followers. The Lord Jesus set a high bar. To His followers, He said; “unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5.20). Whilst we are not to compare ourselves to one another, nor consider ourselves better than others, the command is to “be perfect” (Matthew 5.48).

Leviticus 23 brings together the Jewish feasts including the weekly sabbath.

The sabbath was instituted at creation and became a special sign for the children of Israel (Ex 31.12-18). The Passover is strongly linked to the deliverance from Egypt. In fact, the Passover was unique in that it was only ever held once, and thereafter was a remembrance of the original celebration. This looks forward to the New Testament ‘bread and wine,’ where Christians remember the Lord Jesus giving His own life for us.

The other feasts repeat year after year, some looking back, some looking forward. Some are solemn (Atonement) some are joyful (tabernacles). The pattern of the Jewish year was built around these feasts. Interestingly, the original feasts as listed in Leviticus 23 were supplemented by Purim; see the book of Esther.

There was a further development over the generations. Luke 22.1 records that the Feast of Unleavened Bread was “called the Passover.” The two, already close, had effectively been amalgamated.

But right at the heart of this chapter in verse 22 is a reminder to remember the poor. In all their religious festivities, organising food, making sure sacrifices were suitable, etc, the slightly quaint instruction not to harvest the corners of their fields. That is for the poor. The instruction to maintain an open-handedness, and never to close their hearts to the poor, was important.

Jesus famously said; “the poor you will always have with you” (Matt 26.11). This is because life is not fair; it is further evidence of injustice. And it is not a reason for inaction.

In contrast, Moses has stated that “there should be no poor among you” (Deut 15.4). This was always the ideal. No nation, not even Israel, ever got there. The presence of the poor remains a constant. In particular, Israel’s failure to obey the laws of God meant the ideal was never achieved.

Lots of scriptures reflect this truth; Job 5.7 refers to injustice “as sparks fly upward.” Wheat and weeds grow together (Matt 13.24-30). The strong are commanded to bear with the weak (Rom 15,1). Those with power to support have a responsibility to support those who have none (Acts 4.22-25).

Thus, there is a call to action. As I mentioned a while ago, none of us can do everything. But, I believe, we are called to do something!

For a very few, there is a big fight against a huge injustice. And this can be costly. The story of David’s ‘mighty men’ in 2 Samuel has much to reveal:

Shammah (v11-12) fought in a field of lentils. This was food for the poor. This is no accident. The rich do not need help. The poor do.

Eleazar (v9-10) fought until his sword froze to his hand. There is wisdom is separating who we are from what we do. However, there are times when the overflow of the heart, inspired by the Spirit of God, means we and our works become one. This is always painful and costly – every sword blow must have shaken his body.

Benaiah (v20-21) did great exploits. Plural. Never expect the end of one battle to be the end of the war. For example, William Wilberforce gave his first speech in House of Commons on slavery proposing its abolition in 1789. The Slavery Abolition Act 1833 received Royal Assent in that year. That was one month after Wilberforce’s death. He had fought the war for decades.

Team work Although many Bible incidents have a single ‘hero,’ the preference is always team. A team of Levites carried the ark from Egypt to Canaan. Jesus sent the Twelve and the seventy in pairs. The Apostle Paul generally worked in team and sent his colleagues in teams. This is the Biblical pattern. We all need trusted friends who can speak into our lives; who can support us in the battle.

Natalie Williams (Jubilee+) said:

• I believe that leaders – whether of nations or charities or churches or businesses – should carry something of a ‘holy fire’ in their gut: a combination of compassion and outrage that compels them to do whatever they can to bring about change. Not just any change, but change from wrong to right. Leaders need a clear vision not just of a possible future, but of what is simply not right in the present.

The gospel writers report a woman who anointed Jesus shortly before His death. Mark records this in chapter 14.1-9. Jesus commented the woman; “she did what she could.” That story, He promised, would be told everywhere and until Christ comes back. Some may criticise (and scripture confirms they did – John 12.4-5). Yet such works are essential and beautiful. As someone said; look for ‘simple acts that are within our reach.’