We’re continuing with Moses’ speech to Israel this week, following its middle section through Deuteronomy 12 – 26 which outlines the details of the law, including both new regulations along with a development of some of the ideas we found in the three previous books. Though the speech has moved from a focus on learning from the past to addressing the future, its latent passion is no less compelling.

What we find in these pages is a law that has no regard for the sacred / secular divides of our modern times. Here is a national Constitution that is concerned with worship of Yahweh in the same breath as economic policy, judicial regulations, marriage, war and civil rights. There is no ‘private’ sphere for worship and a ‘public’ sphere for politics; this nation’s life and faith is all part of one whole. It is a masterful work of integration.

In some ways, this integrated national code is more dissimilar from today’s western worldview than it was from its neighbours’ set-up. After all, the gods of the Egyptians bestowed power to their Pharaohs and the local pagan deities demanded sacrifices for economic and national protection. Our a-religious system has long banned God-talk from the corridors of power, eschewing the despotic travesties of political theocracy. What we miss, however, and what Deuteronomy holds out, is a way of living faith in the workplace, the bedroom, the playground and the public square that doesn’t relegate God to some optional extra, but lets him influence every aspect of our lives.

The particulars of the Israelite code are controversial as ever, but there are many and varied examples of visionary and creative ideas being made law. The tithing system is one of these. We tend to misunderstand the tithing procedure and assume that it required each family to ‘give away’ a tenth of their produce or income. In actual fact, as we read in 14:22-29, each family is to bring tenth of their produce, offer it to the Lord, and then eat it together in his presence, inviting the Levites in that town to participate in their share (outlined in 18:3-4). Only every three years is the tithe made solely for the continued functioning of the community (14:28). Another example of integrated living, the Israelite fiscal system required them to not only to provide for the poor, but also to connect with each other in specific awareness of their God‘s generous provision.

Integrated living is also shown in the appointment of the king. In contrast to the deity-kings of Egypt, every Israelite monarch must write out his own copy of the law to make sure he not only follows God in every aspect of life, but also to show him ‘no better than his brothers’ (17:20). From the top down, the law of the Lord should permeate every activity and decision.

We see this integration is terms of faith and justice for the poor in laws regarding loans (15:6, 12-15), harvesting (15:19-21) and the now famous Jubilee regulations (15:1-11) where all debts are cancelled every seven years. The latter is such a radical idea that the modern world has struggled to get to grips with its implications, articulated in the recent Make Poverty History campaign, even when its motivation is applauded.

For laws on festivals, refuge hideouts for those on manslaughter charges, the rights of slaves, farming techniques, military conquest, governmental structures, financing of the priests and food hygiene to be so infused with theological motivation and spiritual vitality is a triumph of Israelite faith. As I have argued at many points, there are lots of specific laws which are highly questionable in today’s context, but this should not prevent the Old Testament Law from remaining a masterpiece of ancient law-making and one which, from a Christian-faith perspective, should still inspire us to greater faith-life integration.

The political vision of Deuteronomy was specific to Israel and it’s settlement ambitions. And to achieve a contemporary law of this nature and scope would require the same linking of religion and state that the West has fought so hard to sever, not to mention the sort of colonial ambition we have so desperately tried to stamp out. There are many reasons why an integrated political vision of this kind is incompatible with our current context, not least the value that any dissenter be either murdered or exiled. But the transformational integration of faith and life in all its spheres can surely occur within our democratic, economy-driven, individualised Western world, if we are determined to create and foster it.

What Deuteronomy gives us, I believe, is not a Law to either accept or reject; it has been superseded long ago. Instead it provides a worldview, an understanding of life, that we can enter (aided by the other Old Testament writings) and imagine ourselves experiencing. It is important to be able to shudder at the stoning of the non-virgin wife (22:13-21) and smile at the celebration of the Feast of Tabernacles (16:13-17). It is in the provoking in ourselves of a reaction that we are aided to engage and re-imagine the good elements of this ancient community for our life in the 21st Century.

So Deuteronomy 12-26 should inspire in us the same creativity and passion for faith-life integration that enthused its first authors. But rather than forming a legal code, we can develop our ‘spirituality’ as something far broader and more inclusive than just the fuzzy feelings of personal devotion. Our spirituality can be practical. Caring for our family is part of our spirituality, as is managing a team at work. Budgeting of finances can be a ‘spiritual act of worship’ as can playing hard at sport. What makes it spiritual is the acknowledgement of and active relating to God in the midst of these activities. Not necessarily that we’re always ‘praying’ in the traditional sense, but that we cultivate an awareness of God (much like the eating of the tithe in his presence) that permeates and directs our activities. This is our work of integration.

Suggestion for reflection:

How can I be more spiritual? Make a list of everything you do in a week and next to each activity write a suggestion for how you can cultivate an awareness of God in that moment. Pick three and try them this week.