Torah – Snapshots

The First Month

God has defined a series of interconnected rhythms which harmonize and synchronize our lives with His and with each other. There’s the daily cycle of morning and evening, the weekly sabbath, the monthly and annual cycles, the 7-year sabbatical / debt-release and the 50-year jubilee. Like a master symphony, each of these rhythms interweaves within and among the others to define a godly life mosaic.

The daily pattern is clear: evening followed by morning, night then day, define a recurring pattern of rest, sleep, work and celebration. (Ps 104:20-24) Realigning our thinking with God’s here may be richness well worth exploring: beginning with rest rather than work may improve both.

Ending the day at sunset, beginning our day with an evening of restful reflection and thanksgiving, recounting the blessings and trials of the prior day as we begin another, equips us to rest with intention, purpose and hope as we prep for the next day. Rest before work; we begin by entering into His rest (He 4:3), abiding in Him, committing our plans to Him up front, sleeping on them first, for without Him we can do nothing. (Jn 15:5)

Remembering the sabbath day, to keep the seventh day holy (Ex 20:8), resets our vision on God’s handiwork in Creation (11), that He is Lord of all. It also requires us to commit the prior week to God; if we are laboring in and for Him, we trust that what has been accomplished is sufficient. We can let it go in communion with the saints as we enjoy our weekly fellowship together (Le 23:3), encouraging and edifying one another in preparation for the coming week.

The monthly cycle helps us anticipate and celebrate God’s feasts, knowing which month it is and where we are in God’s annual cycle (Ex 12:2), so we can explore the recurring themes of His prophetic timeline as they are repeatedly played out before us. (Co 2:17) But which month is first? When does it start?

In these daily, weekly, monthly and annual cycles, the earth, sun and moon combine in various ways to show us the general patterns, but they don’t reveal exactly how to parse the time. When does a day or month begin, exactly? When does a year start? Further, how to start the week, or even the concept of a 7-day week, would be impossible to discern merely from Nature: God has to tell us explicitly about these rhythms and how to observe and align them or we’ll be guessing blindly.

It may seem unimportant to get the details right, but we should note that we’re dealing with foundations of life, family and communal relationships here, as well as with the revelation of a divine game plan. This is no small thing. God has given us specific instructions where we need them, on defining the week and the year, and reasonable hints at the rest if we’re interested in walking with Him in these mysterious and beautiful rhythms.

As precious and important as this all is, it should not come as any real surprise that the god of this world has re-defined every single one of these natural rhythms. Our cultural markers for days, weeks, months and years are all corrupted; none are based in God and His revelation.

Maybe it would be good to rediscover God’s divine rhythms and enjoy them as He intended. When all else fails, read the instructions. It might not be so easy, given all the corruption that’s crept in, but perhaps the effort would be fruitful; even if we don’t get it perfect, maybe we can at least get closer, and God will be pleased to help us along the way.

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Repent of Uncleanness

Living in willful uncleanness as a manner of life evidently grieves God (2Co 12:21), yet we may not even be aware of this type of sin. What is uncleanness? How do we avoid it and repent of it?

Though there are about a dozen New Testament references identifying those living in uncleanness as inherently evil, having no inheritance in God’s kingdom (Ga 5:19-21), these passages provide no definition of uncleanness; we find this only in Torah.

Leviticus describes several types of uncleanness: chapter 11 says touching an animal carcass makes us unclean; chapter 15 says having any oozing from the skin or genital area (2), including nocturnal emissions (16-17), sexual activity (18), menstruation (19), or coming in contact with an unclean person, related fluids, or anything they have touched makes us unclean.

So, the biblical concept of uncleanness doesn’t necessarily have anything to do with becoming dirty, as after a long day in the field when one is covered in dust, grime and sweat; it relates more to the kinds of biological contamination which leads to infection and disease when left to accumulate and decay over time.

The proper response when we become unclean is to wash ourselves and all contaminated clothing and wait until the evening before engaging in any temple-related activity. (5-7, 11, 16-18, 31) Cleansing from oozing that continues over time (a running issue, including menstruation) requires a full week after the oozing stops and a small sacrifice at the temple. (13-15, 19, 28-29)

Numbers 19 describes a different level of uncleanness due to touching (11) or being in an enclosed space with a corpse. (14) This type of uncleanness requires being sprinkled with water containing the ashes of a red heifer sacrificed at the temple. (17-19)

Deuteronomy: 12-14 tells us how to properly dispose of bodily excrement so we don’t become unclean: bury it in a dedicated space well away from our living area, which modern toilets conveniently and effectively accomplish for us.

Since the earthly temple is inactive for now, and since it is not necessarily sinful to become unclean, washing ourselves, contaminated clothing and other objects comprises a godly protocol when we do. This is natural for most in first-world countries and should be routine for believers.

Certain types of uncleanness are intrinsic to human nature, such as the female menstrual cycle and marital sexual activity; they’re good and wholesome, designed by God and part of the natural rhythm of life. (He 13:4)

Uncleanness becomes sinful when we neglect to follow God’s prescription for dealing with it as well as we can and maintain lifestyles free of unnecessary uncleanness. (1Th 4:7) Wanting to live in a state of uncleanness, as an end in itself, is certainly contrary to the spirit of Torah and characterizes the spiritually corrupt. (2Pe 2:10) Such a lifestyle is not Love (Ro 13:10); it’s rooted in selfishness and indiscretion.

Repenting of uncleanness evidently requires a change of mind about the spiritual aspects of physical cleanliness, making it a point to become familiar with God’s instructions and obey them. Perhaps there’s wisdom in the old adage, “Cleanliness is next to godliness.”

And as with most all of God’s instructions related to physical things, there are spiritual principles embedded within them. As we live in a world of spiritual darkness and uncleanness, we invariably react in ways which are misaligned with Torah; unholy feelings and attitudes ooze out from our fleshly nature, and we cannot help but become spiritually contaminated. (Ro 7:18)

As we reflect on our lives (Ps 119:9), we can often identify areas or instances where we have become spotted by the flesh. (Ja 1:27) The remedy is to regularly bathe our hearts, minds and spirits with Scripture, asking God to sanctify and cleanse us with the washing of the water by the Word as we meditate on His Way (Ep 5:26), displacing uncleanness with truth as God speaks the Word into us by His Spirit. (Jn 15:3) We should be doing this daily, not letting spiritual uncleanness accumulate, harden and fester within us.

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All the Fullness

If we’re filled with all the fullness of God (Ep 3:19b), if Father God is strengthening us with might by His Spirit in our inner man (16), if we’re continually conscious of the indwelling Christ living in and through us (17a), if we’re firmly rooted and grounded in love (17b), comprehending the deep things of God (18), if Christ’s love for us energizes, motivates and overwhelms us (19a), then we’re rightly enjoying God’s salvation and redemption.

Otherwise, we’re leaving much wonder and glory on the table, not pursuing God’s kingdom and righteousness with our whole heart. (Ps 119:5)

Perhaps we’ve become lukewarm (Re 3:15-16); perhaps we don’t yet fathom what’s available to us and how to obtain it. (Ep 4:17-18)

We might start by asking God to begin deepening our hunger and thirst for righteousness (Mt 5:6), that He would begin inclining our heart towards Himself (Ps 119: 36), renewing our mind and helping us put on our new nature. (Ep 4:23-24) This would start stirring up our appetite for holiness (Ps 119:32) and awakening us to our need. (Re 3:17)

We could then start asking Him to help us become more aware of ourselves (Ja 1:23-24), to help us begin noticing how we’re feeling and thinking and reacting, to perceive what’s energizing and motivating us throughout each day (Ps 19:12), especially when we’re under stress. (Pr 20:27)

Then we could start asking Him to show us any areas He would like to cleanse and renew, any consistent patterns which are misaligned with Torah: His perfect standard of righteousness. (Ps 139:23-24) As the Author and Finisher our faith (He 12:2), He knows how to take us to the next phase of our particular journey, what areas we should be working on next.

Then we could prayerfully start considering any scriptures which come to mind (Ps 119:18), which expose any part of our lives as misaligned with God’s Way. (Ps 119:105)

Then we could start memorizing these verses (Ps 119:11) and meditating on them (15), comparing our beliefs, affections and desires with what He reveals. (9)

Then we could begin visualizing ourselves walking in more obedience to God in these specific areas, setting our minds on our destiny (Re 3:18): to be more Christlike, and begin aligning our behavior moment by moment with that holy vision, asking God to order our steps in His Word, to not let any iniquity have dominion over us (Ps 119:133), and to continue making us go in the path of His commandments. (35)

We may persist, asking in faith, knowing He is with us and continually helping us, because that’s precisely why He gave Himself for us: to redeem us from all iniquity and purify us unto Himself. (Ti 2:14)

Yet, as we’re praying and looking to Him to deliver us (2Co 7:1), God expects us to strive to cleanse ourselves (He 12:4), even as we’re asking Him to cleanse and strengthen us. (Jn 15:5) If we’re earnestly seeking Him and His righteousness (Mt 6:33), we’ll do whatever we can to pursue holiness as a manner of life (1Jn 3:3), as we depend on Him to deliver us. (Php 2:12) In our striving He works in us both to will and to do as He pleases (13), ordering our steps according to His perfect plan. (Ps 37:23)

And all along the way, we can be praying for ourselves and others, and asking others to be praying for us (Ja 5:16), that we might be continually filled with the knowledge of God’s will in all wisdom and spiritual understanding; that we might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. (Co 1:9-11)

In this way we can be adding to our faith virtue, knowledge, temperance, patience, godliness, brotherly kindness and agape love (2Pe 1:5-7), for if these are abounding in us, we’ll not be barren nor unfruitful in our knowledge of Christ. (8) Without them we’re blind and forgetful, wandering in the twilight, wanton and dissatisfied in God. (9)

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That Perfect Will

As God’s children, we desire to know the will of God for our lives; we want our lives to count for God; we long to be living in His perfect will. How do we find this? how do we know what His unique will is for us as individuals and in spiritual community?

Is knowing God’s will a matter of being still and listening for His voice? the “leading of the Spirit” to guide us and show us what to do? Are we to look inside ourselves for good feelings triggered by potential activity? or thoughts appearing in our heads or hearts telling us to do or not do this or that? This sounds spiritual enough on the surface, but Scripture disagrees: God’s way is quite different.

To find God’s will for our lives, God says we need to be transformed by the renewing of our mind: we are to prove what is His good, and acceptable and perfect will by changing how we think about Him, ourselves and the world. (Ro 12:2) We need to stop listening to what others are saying about how to find and follow God, about how to live life; we need to stop following their lead, stop thinking like the world and aligning with its philosophy. (Co 2:8)

We all start out thinking the wrong way about God, about ourselves and others, even life itself, so our way of thinking needs to be cleaned up, fixed, corrected. The carnal mind, the natural way of thinking, is largely opposed to God and His ways, at enmity with Him (Ro 8:7), broken. What seems right at first glance (Pr 14:12) is ultimately the way of Death. (Ro 8:6) To be free, we align our thinking with God’s, with Truth itself. (2Ti 2:25-26) God calls it repentance. (Lk 13:3-5)

This should be expected, really: God should be more interested in who we are becoming than what we happen to be doing along the way. We can’t very well do God’s work if we aren’t becoming more and more like Him. It’s all about the heart: the core of who we are, seated in our mind, how we think, which drives how we feel and what we do. (Pr 4:23)

To renew our mind, to have a sound mind, we must discover where it’s misaligned with God’s Way and ask God to help us correct it. This is how we cleanse our way, by paying attention to where we’re deviating from God’s Word. (Ps 119:9) It’s why we’re hiding God’s Word in our heart, memorizing and meditating on Scripture, constantly recalibrating ourselves with His Word.

As we get our mind right, our thoughts, beliefs and inclinations, as well as our emotions will follow and align with God’s; then our behavior will tend more toward godliness (1Ti 4:7), honoring God and bringing Him glory rather than grieving Him. (Ep 4:30)

As God transforms us more into His image, we begin to realize God’s will for us is to become holy (1Pe 1:13-16), partakers of His holiness (He 12:10), that we may stand perfect and complete in all the will of God. (Co 4:12)

A desire to do great things for God may in fact be a desire to be recognized and rewarded by God, ultimately rooted in a spirit of self-exaltation rather than a desire to serve God and please Him. It turns out God measures greatness, not by our exploits and achievements before Him, but by our obedience to Him – to Torah. (Mt 5:19)

As we’re seeking to be transformed more and more into His image (2Co 3:18), into the likeness of Christ, seeking to obey and honor Him in all we do, God will be working in us to will and to do according to His good pleasure (Php 2:13), and we will find ourselves in the will of God, right where we belong.

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Keep My Sabbaths

Trying to keep Sabbath in a non-Torah culture can be challenging, especially if family and friends are not aligned. Are we violating Sabbath if we put gas in the car? go to a grocery store or a pharmacy? eat out at a restaurant? go to a movie or a concert? What if a friend needs help on Sabbath? or we need to travel for a business trip or vacation, or attend a wedding or a funeral? In the complexity of living in a broken world, if we aren’t thoughtful and careful in our application of Sabbath, it can become a stressful burden rather a blessing of rest. (He 4:4-5)

There are three questions to consider: [1] Do our individual activities violate Sabbath? [2] Are we requiring / encouraging others to work? and [3] Are we setting a bad example or causing others to stumble?

Firstly, we note God never clearly defines work in the context of keeping Sabbath; this is not an oversight on God’s part – it is inestimable brilliance. He’s inviting us to participate with Him in how we observe Sabbath, to use the guidelines He has provided to sort out what it means in any given circumstance. In other words, this isn’t about thoughtless, rote obedience to a set of rules; we must understand the heart and spirit of Sabbath in order to properly obey it. (Mk 2:27)

The primary Sabbath principle is to remember it (Ex 20:8a), remind ourselves why God blessed and sanctified it (Ge 2:3), setting it apart from the other days. (Ex 20:8b)

We set Sabbath apart (keep it holy) primarily by doing all our work (Ps 104:23), how we typically generate income or value and provide and care for ourselves (2Th 3:10), on the other six days (9): we are forbidden to work on Sabbath and to require others to work. (10) As God rested on the seventh day (Ex 20:11), so should we. (Le 19:3)

So, we’re evidently within Sabbath guidelines if we abstain from the types of activities we typically engage in the other six days, especially income-generating activities, so long as we’re not neglecting our duties to ourselves or others, continuing to live responsibly and charitably in the world. (1Co 16:4) The more of this routine activity we can do before Sabbath, to prepare for it without creating an inappropriate inefficiency or burden, the better. This can be a learning process, where we get better at keeping Sabbath the more we observe it.

So, if a friend has an emergency on Sabbath and requires our help (De 22:1-2), we shouldn’t think of this as a violation. (Mt 12:11-12) But when friends or family routinely plan chores on Sabbath and count on our help, wisdom advises them of our Sabbath observance and kindly asks them to respect it.

And if we need to go to a store to pick up something we overlooked, or want to relax at a restaurant or go out to a performance on Shabbat, does this promote our rest and recovery from our weekly labors? Is it something we can easily put off until after Sabbath? Would it increase our stress or decrease it? We should pray through each situation with the spirit of Sabbath in mind.

As to how the world views our Sabbath activity, God deals with each of us according to our hearts. (Pr 24:12) Unless we are in Israel itself, most people in our culture work voluntarily on Sabbath, ignorant and/or heedless of God’s commands; benefiting from this isn’t necessarily inconsistent with Torah since we aren’t requiring others to work, or even encouraging it.

It isn’t our responsibility to require others to obey Torah, or to rebuke, admonish correct or instruct those who aren’t seeking after God and wanting to obey Him. God evidently enforces Torah violations differently depending on one’s understanding and permits His own to benefit from the voluntary Torah violations of others so long as we ourselves are being obedient. (De 14:21a)

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Eat No Fat

God tells us to not eat the fat from an animal which may be offered as a sacrifice, such as an ox, a sheep or a goat (Le 7:23-24); violating this rule imposes the death penalty. (25) Since all God’s Law is spiritual and good (1Ti 1:8) we should be obeying this principle.

As a bit of context, while God says the fat belongs to Himself (Le 3:16-17), He also describes the location of the fat as that which covers the animal’s flesh and internal organs. (14-15) God doesn’t require us to shred sacrifices to remove every trace of fat.

As with the blood, which we’re also forbidden to eat (De 15:23), it isn’t generally reasonable or practical to try to remove absolutely all the fat from any cut of meat. No matter how well we slaughter an animal and drain out the blood, some blood cells will always remain within the flesh. The idea seems to be that we are to avoid eating animal fat as a focus, we trim it out where it’s reasonably practical to do so.

When God blesses His people with the fat of lambs (De 32:13-14), it’s clear that all fat isn’t forbidden; baby lambs simply don’t have much fat; what little is present is evidently intended for us to enjoy.

So, we should trim the fat off the outside of a cut of meat and then enjoy the flavor-enriching marbling within as we like; not in rigid, legalistic fastidiousness, becoming judgmental, fretful or worried about getting out every trace of fat, yet not casually eating easily isolatable chunks of it either.

As in applying most any aspect of Torah, especially in non-Torah observant contexts, reason, love and moderation ought to rule the day. (Php 4:5)

We might ask why God forbids eating fat. Is it bad for us in a nutritional sense? Do animals tend to store more toxins in fat than in other parts of the body?

Since God hasn’t told us clearly, perhaps we don’t need to know. Perhaps this is a foolish question; having the answer may not help us in our walk with God. (Ti 3:9) Evidently, we don’t need to know why God tells us what He does, we simply need to focus on clearly hearing and fully understanding what He says so we can obey Him in wisdom, love and joy. (Ps 119:3-4)

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Let Us Reason

To read between the lines is to look carefully at what is written in order to infer truths which are not explicitly stated. We call this reasoning, and God invites to use it as we seek Him (Is 1:18), employing logic to expand from what is explicitly revealed to see what some might consider hidden, yet if one is paying attention and thinking deeply it becomes obvious.

To illustrate, the arrow in the FedEx logo may not be apparent until someone points it out; but once you see it you can’t stop seeing it. The arrow isn’t exactly hidden, but it isn’t exactly there either.

To see it you must look between the E and x at the resulting white space connecting them, which is really nothing by itself: the mere juxtaposition of the letters reveals a shape implied by what surrounds it, and this insight enhances the logo, making an impression which creates additional value.

There are many truths like this in Scripture; what is explicitly stated in the text often implies priceless truths which remain unwritten. We may consider what is unspoken, which we might think ought to have been spoken, or which is certainly implied by what is stated, to learn more about God and His ways.

For example, when Paul is meditating in De 25:4, “Thou shalt not muzzle the ox when he treadeth out the corn“, he infers a principle for supporting Christian workers. (1Co 9:9-10) Paul reasons from the general context of scripture that God isn’t particularly concerned about the feelings of an ox, so He must be providing a general instruction in how we’re to treat those called serve in ways which make it difficult for them to earn a living in the traditional sense.

We often see this kind of reasoning explicitly stated in Scripture with the phrase how much more; when God shows us how to address the relatively unimportant, He expects us to reason similarly about more important yet related concerns. For example, if the saints shall judge angels, how much more are they qualified to judge temporal matters? (1Co 6:3) If we expect earthly parents to care for their children, how much more should we expect God to care for us? (Mt 7:11) If animal sacrifices sanctify the physical man, how much more shall the blood of Christ sanctify the spiritual man? (He 9:13-14)

We should certainly be careful when looking at the white spaces in scripture, but they’re indeed present and we should be on the lookout for them, meditating both on what’s explicitly written and prayerfully considering what’s implied.

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The Israel of God

Who or what is Israel, according to Scripture? Well, depending on context it can mean different things.

Most commonly, it’s a reference to the Jewish people (Ro 9:31-33), the descendants of Abraham through Jacob, who’s name was changed to Israel. (Ge 32:28) These are God’s chosen people from an earthly perspective. (De 7:6)

But there are times when God uses the term to refer to the elect (1Pe 1:1-2), those whom He has chosen from eternity past to be His eternal, heavenly people. (1Pe 2:9-10) For example, when Paul says, “they are not all Israel which are of Israel” (Ro 9:6), he evidently means just because someone is a descendent of Abraham doesn’t imply they’re a child of God. (7-8) In other words, one definition for Israel is the children of God. (Ga 6:16)

So, when we read, “all Israel shall be saved” (Ro 11:26), we shouldn’t understand that every Jew will go to Heaven, but that all of God’s eternally chosen people will. God counts believing non-Jews as His own (Ga 3:28), belonging to Israel (Ep 2:14), members His earthly chosen people (1Co 10:1), and applies the same principles to us all. In other words, earthly, physical Israel is a type of God’s elect, and what He’s written about His interactions with them is for all His people in every age. (11)

So, as we consider God’s dealings with Israel in the Old Testament (5), we should take note and recognize God is showing us how He treats His chosen people. (6-10) God doesn’t have two different standards for or ways of interacting with His people. (He 10:28-30) God has written the Old Testament for our learning and comfort (Ro 15:4); its principles are meant for us now, today. (1Co 9:9-10)

In other words, anything God has written which we’re able to observe and obey today is written to teach us how to walk with God. (Ps 119:105) As we hear the Word, we ought to be doers of it. (Ja 1:22-25)

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One of These Least

Theologians claim to be able to divide Torah into parts which apply differently to different groups of people: [1] Moral laws for all Mankind (e.g. Le 19:18), [2] Civil laws only for Jews (e.g. De 20:1-4), and [3] Ceremonial laws for priests. (e.g. De 18:6-8) This is commonly used to teach that only Moral laws are relevant today.

The problem is this hermeneutic is not found in Scripture; while certain laws are explicitly directed toward specific groups, Scripture never limits the relevance of Torah on any other grounds.

Clearly, if a command is directed toward a group to which we don’t belong, we cannot break it because the command is not to us. However, if we disregard a command which we’re able to obey then we’re actually breaking it, unless we can show from Scripture we’re exempt.

Though Torah was given to Israelites on Mount Sinai thousands of years ago, Christ Himself says whosoever (Jew or Gentile, man or woman, adult or child) disregards one of these least commands will be counted least in His kingdom. (Mt 5:19a) Kingdom greatness is reflected by respecting even the most insignificant laws of Torah. (19b) This aligns with Torah itself. (Ps 119:4-6)

So, Christ is effectively teaching us we should all be keeping every law in Torah which we’re able to keep: any law not specifically addressed to someone else.

And since Christ’s nature within us delights in Torah (Ro 7:22) as a reflection of Jehovah’s majesty, holiness and character, one of the primary ways He’s revealed Himself, the godly aren’t looking for loopholes; we’re looking for every opportunity to honor God’s Way as well as we can.

So, as we’re working through passages which appear to teach otherwise (and there are a few) think of Torah wholistically (Ja 2:10-11), don’t pick out one of these least commandments; consider whether Paul could be saying we don’t need to love God with all our heart (De 6:4-5) or our neighbors as ourselves. (Le 19:18) On these two hang all the rest (Mt 22:40): we can’t separate them.

As we expose our cognitive bias to the light of Torah and square ourselves with the fact that every single one of God’s Laws is precious and good (Ro 7:12), we invariably find better ways to understand each text and reconcile it will all of Scripture.

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Make a Battlement

When we build a new house, God says to make a battlement for the roof so we’ll not be guilty of manslaughter if someone falls from the rooftop and dies. (De 22:8) This certainly makes sense in the context in which it was first given, where houses were generally constructed with a flat roof which was used as a living space; in such cases providing a barrier around the edge to keep people from harm is consistent with charity.

Yet how do we respond to such a law for steep rooftops, upon which only trained professionals are ever allowed? Do we violate this law because we think we understand its context and spirit, presuming it’s not applicable or obsolete in our case? or do we build completely useless barriers around rooftops which serve to protect no one?

If sin is the transgression or violation of the law (1Jn 3:4), in either the letter or the spirit, it seems we should not ignore the law, or violate it at any level for any reason. Yet it also seems inappropriate to build useless fences around our rooftops – making us appear foolish to the world and positioning Torah itself as ridiculous and burdensome. Neither approach seems reasonable.

If we look at the text carefully, it says to build a parapet, or a barrier or wall for our roof; the barrier need not be above or even upon the roof, just for the roof. To serve the intended function this battlement must be between the edge of the rooftop and those occupying our residence to prevent anyone from ever accidentally falling off.

For houses with steeply pitched roofs the exterior wall of the home itself serves as this battlement or barrier: when there is no rooftop access from within the home, if one must go to considerable trouble to climb up and over the exterior wall to access the roof, it seems this law in Torah is being respected both in spirit and in letter, in truth at every level.

However, for any home which provides convenient access to the rooftop, surrounding the accessible portion of the roof with a sturdy, waist-high fence to prevent anyone from accidental injury is clearly the Law of Love. (Ro 13:10)

This principle shows us we should make reasonable efforts to promote the safety and well-being of others at all times, taking steps to prevent accidental injury of any kind.

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