Ca – The Examination of Burns 13: 24-28
The Examination of Burns
13: 24-28
The examination of burns DIG: When did the priest declare a person unclean? What was the purpose of teaching the concepts of being ritually clean and ritually unclean? How did God use tsara’at as an example of the holiness for the Israelites? How can believers determine their own spiritual health? When you have been victorious in a battle with a sin-symptom, what led to your victory? What practical warnings against sin would you give others?
REFLECT: How do you distinguish between the kingdom of sin and death, and the Kingdom of Life and Righteousness? What guides your decisions? What is your “owners manual?” In what sense is Yeshua Messiah your own personal physician (Isaiah 53:5)? Why is it that unless the heart is changed, there can be no solving the sin problem? What happens to the “good news” message of the Gospel when the “bad news” of sin defiling all it touches is left out?
Beginning with the previous Torah portion (to see link click Bc – On the Eighth Day), and continuing with this one, we have been examining the concepts of being ritually clean and ritually unclean in terms of what they can teach us about two kingdoms: the kingdom of sin and death (see Bv – The Test of Tsara’at), and the Kingdom of Life and Righteousness (see Cg – The Test of M’tsora). There were seven cases of tsara’at given in Chapter 13, this is the fourth.
This section is virtually identical to the previous one (see Bz – The Examination Boils), with the important difference lying only in the place where the priest looked for the disease, whether a boil or a burn. The particular term for a “burn” occurs only here (Hebrew: mikhvah), but forms of the root occur elsewhere (Isa 43:2; Jer 23:29; Ex21:25). Especially see Proverbs 6:28 for an example of the sort of burning that the root of this verb may envision: Can a man walk on hot coals without his feet being scorched?217
Or if someone has on his skin a burn caused by fire; and the inflamed flesh where it was burned has become a bright spot, reddish-white or white, then the priest would need to examine it; and if he saw that the hair in the bright spot had turned white and that it appeared to be deeper than the skin around it, it was tsara‘at; it had broken out in the burn, and the priest was to declare him unclean; it was a sore from tsara‘at. But if the priest examined it and saw no white hair in the bright spot, and it was no lower than the skin around it but looked faded, then the priest was to isolate him for seven days. On the seventh day the priest would examine him; if it had spread on the skin (see By – The Examination of Spreading Tsara’at), then the priest was to declare him unclean; it was a sore from tsara‘at. But if the bright spot stayed where it was and had not spread on the skin but appeared faded, it was a swelling due to the burn; and the priest would declare him clean; because it was only a scar from the burn (13:26-28).
ADONAI was using tsara’at as an illustration of the kingdom of sin and death. There was to be no compromise when it came to tsara’at, and there was to be no compromise in the purity and holiness of the individual Israelite so that he would not die in a state of ritual uncleanness for defiling God’s holy Tabernacle/Temple (Leviticus 15:31).
We, like the ancient Israelites, should not compromise our spiritual purity and holiness. We need to realize that there is a spiritual battle going on in our lives. John warns us: do not love the world or the things of the world. If anyone loves the world, then the love of the Father is not in him; for all that is in the world – the desires of the old nature, the desires of the eyes, and pride in our achievements and possessions – these are not from the Father, but are from this world. The world is passing away, and also its lusts; but the one who does the will of God lives forever (First John 2:15-17).
The kingdom of the world and the kingdom of God are inherently incompatible, mutually exclusive and opposed to one another (First John 4:5-6, 5:4-5; John 15:19; Galatians 6:14). True believers, therefore, will not be characterized by a habitual love for the world, nor will worldly people demonstrate a genuine affection for the Gospel and its Lord (John 3:20; Acts 7:51, 13:8-10, 17:5 and 13; Romans 8:7; Colossians 1:21, and First Thessalonians 2:14-16).
Clearly, there is an unmistakable line of demarcation between the things of God and the things of the world. The ongoing moral and ethical deterioration of contemporary culture makes this obvious. Even brief consideration provides a lengthy list of cultural agendas that are aggressively hostile to biblical teachings: an attack on the traditional family by feminism; an active promotion of sexual promiscuity and homosexuality (see Ae – The Bible and Homosexual Practice); an emphasis on materialism and hedonism by the secular media; a steady decline in standards of personal integrity and business ethics; the confusion of right and wrong by post-modern relativism; and so on . . .
To support his rebuke, John doesn’t offer a long list of specifics or detailed illustrations. Instead, he presents three general reasons believers must not love the world: because of who they are, because of what the world does, and because of where the world is going.
1. Because of who believers are: If anyone loves the world, then the love of the Father is not in him (First John 2:15b). Because believers are forgiven (Psalm 86:5, 130:3-4; Isaiah 1:18; Matthew 26:28; Luke 1:77; Ephesians 1:7 and 4:32; Colossians 1:14, 2:13-14, 3:13; First John 2:12), have a true knowledge of God (Second Corinthians 2:14, 4:6; Ephesians 4:13; Colossians 1:9-10), have the Word of God living in them (Psalm 119:11; Colossians 3:16), have overcome Satan (James 4:7; First John 4:4), and have an increasingly intimate relationship with the Father (First John 2:12-14), they cannot love the world. Anyone who loves the world demonstrates that the love of the Father is not in him. Like Demas, such a spiritual defector reveals that any previous claim to know and love God was nothing but a lie (First John 2:19).
Nevertheless, the basic identity of believers as the children of ADONAI does not make us immune to the world’s allure. Because we are still sinners – saved by grace – we are tempted through our remaining flesh by the world’s behaviors and schemes (Matthew 26:41; First Corinthians 10:13; Galatians 6:1; Ephesians 6:16; James 1:12-14; First Peter 5:8-9). Whether the temptation comes from worldly priorities, worldly amusements, worldly riches, or worldly lusts, we need to resist the world’s efforts to seduce us. Yeshua warned His listeners: No servant can serve two masters; for he will either hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and money (Luke 16:13).
2. Because of what the world does: For all that is in the world – the desires of the old nature, the desires of the eyes, and pride in our achievements and possessions – these are not from the Father, but are from this world (First John 2:16). Although it manifests itself in external actions, the roots of sin go much deeper, embedded in the very fabric of the depraved human heart. Sin permeates the fallen mind, internally defiling the sinner in every aspect of his being (Matthew 15:18-20). Thus, the TaNaKh likens sin to a deadly plague (First Kings 8:38), filthy garments (Zechariah 3:3-4), or even filthy menstrual rags (Isaiah 64:6). Sin is so foul that Ha’Shem hates it (Proverbs 15:9) and sinners loathe themselves because of their inherent weakness (Ezeki’el 6:9). Sin is so humanly incurable that sinners have no capacity in and of themselves to remedy their sin (Romans 8:7-8; First Corinthians 2:14; Ephesians 2:1). Finally, sin is universal. David wrote: They have all turned aside, together they have become corrupt; there is no one who does good, not even one (Psalm 14:3; Isaiah 53:1-3; Ecclesiastes 7:20; Romans 3:10-12, 3:23, and 5:12).
The three-fold attack on humanity through the flesh, the eyes and the pride in our achievements and possessions can be most easily seen in Genesis 3:1-7, one of the most foundational and pivotal passages in Scripture. There Satan utilized the same threefold temptation to attack his target. Adam and Eve succumbed in Genesis 3:6, plunging the human race into sin. When the woman saw that the tree was good for food, that it had a pleasing appearance and that the tree was desirable for making one wise, she took some of its fruit and ate. She also gave some to her husband, who was with her; and he ate. The Adversary appealed to Eve’s desire for food (the desires of the old nature), her desire to have something attractive (the desires of the eyes), and her desire to have wisdom (the pride of life). Adam accepted the same enticements without protest and ate the fruit his wife gave him, and the Lawless One’s kingdom gained its initial foothold on earth.
It is not surprising, then, to see that the world, under the Tempter’s leadership, continues to assault sinners through those same three pathways of temptation. The Ruler of Darkness plays on the corruptibility of the fallen human heart to achieve the maximum impact for evil and chaos in the world. But we are not slaves to the diabolical, corrupt world system (Romans 6:5-14; James 4:7; First Peter 5:8-9; First John 4:1-6). Like our Lord, who has redeemed us, we possess the ability to successfully resist the temptations of this world (Romans 8:1-13; James 4:7).
Dear Heavenly Father, Praise You that You are God Almighty! Your power is great, mighty, and invincible. Lift up your eyes on high, and see! Who created these? The One who brings out their host by number, the One who calls them all by name. Because of His great strength and vast power, not one is missing (Isaiah 40:26). Though Satan and sin are powerful, they have no strength at all compared to Your eternal, all-encompassing power and wisdom! How wonderful that You give strength to Your children so we can fight victoriously, conquer temptations, winning because of Your strength and power! No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13).
How comforting it is to not only fear temptation battles, but to be confident that when I draw close to You, relying on Your wisdom and power, I will be victorious! He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint (Isaiah 40:29-31). All praise, glory and honor to our Awesome, Almighty God, and Heavenly Father. In Yeshua’s holy name and power of His resurrection. Amen
3. Because of where the world is going: The world is passing away, and also its lusts; but the one who does the will of God lives forever (First John 2:15-17). The third reason we are not to love the world is because it is passing away. The principle of the kingdom of sin and death is the exact opposite of the principle of the Kingdom of Life and Righteousness. Therefore, the living dead in the world are destined for eternal death in hell, but believers are destined for eternal life in heaven (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). The one who does the will of God, who trusts and obeys Messiah, has nothing to fear concerning the world’s process of self-destruction (First Thessalonians 1:10 and 5:9). It is God’s will that people believe the Gospel, repent of their sin, and embrace Yeshua Messiah as their personal Lord and Savior (Mark 1:15; John 6:29; First Timothy 2:4-6). By doing this they will demonstrate that they love what ADONAI loves and hate what He hates. They will clearly no longer be devoted to the unbelieving world system and will shun its continuous appeal to sin, which comes through the desires of the old nature, the desires of the eyes, and pride in achievements and possessions.218
What is the future of disease or illness? In the present world . . . death. But in ADONAI’s new creation, it will be done away with because of Messiah’s victory over the grave. For the believer, this life of pollution and pain, of disease and death, will end with the glorification of the people of God. Because disease and death are incompatible with the glory of YHVH, nothing impure will enter the heavenly City (Revelation 21:27). The same promise has not been given to the wicked (Revelation 22:11).219 There is no middle ground.
तानाख में ही हमें बस यह बताया गया है कि हमें सब्बाथ को पवित्र रखकर याद रखना चाहिए, और उस दिन कोई भी काम नहीं करना चाहिए, न तो किसी आदमी द्वारा, न उसके नौकरों द्वारा या उसके जानवरों द्वारा। इससे संतुष्ट न होकर, यहूदियों ने घंटे-दर-घंटे और पीढ़ी-दर-पीढ़ी यह परिभाषित करने में बिताया कि क्या काम है और उन चीजों की सूची बनाई जो सब्त के दिन की जा सकती थीं या नहीं की जा सकती थीं। लगभग २०० ई. में मौखिक कानून लिखा गया था और आज इसे मिशनाह कहा जाता है। शास्त्रियों ने इन नियमों को तैयार किया और फरीसियों ने उन्हें बनाए रखने के लिए अपना जीवन समर्पित कर दिया। मिशनाह में सब्बाथ पर अनुभाग कम से कम चौबीस अध्यायों तक फैला हुआ है। तल्मूड मिशनाह पर टिप्पणी है, और जेरूसलम तल्मूड में सब्बाथ कानून की व्याख्या करने वाला खंड साढ़े चौंसठ स्तंभों तक चलता है; और बेबीलोनियन तल्मूड में यह एक सौ छप्पन डबल फोलियो पेज तक चलता है। और हमें एक रब्बी के बारे में बताया गया है जिसने मिशनाह के चौबीस अध्यायों में से एक का अध्ययन करने में ढाई साल बिताए।
नाज़रेथ में उनकी अस्वीकृति के परिणामस्वरूप, यीशु ने अपना मुख्यालय नाज़रेथ से पहाड़ी के नीचे कफरनहूम में बनाया। नाज़रेथ को छोड़कर, वह कफरनहूम में जाकर रहने लगा, जो जबूलून और नप्ताली के क्षेत्र में झील के किनारे था (मत्ती ४:१३)। गलील सागर (मैथ्यू ४:१५, १८, १५:२९; मरकुस १:१६, ७:३१, जो वास्तव में एक बहुत बड़ी झील थी, जिसे कभी-कभी तिबरियास (यूहन्ना ६:१ और २३) कहा जाता था।
मसीह ने अनुमान लगाया था कि फरीसियों द्वारा उनके संदेश को अस्वीकार करने के बावजूद, कुछ लोग इसे प्राप्त करेंगे। इसलिए, यीशु ने अपने पहाड़ी उपदेश में उन लोगों को निर्देश दिया जो राज्य में प्रवेश करना चाहते थे। 
मंदिर परिसर के इस आंतरिक क्षेत्र का नाम इसलिए नहीं रखा गया क्योंकि वहां केवल महिलाएं ही जा सकती थीं। निश्चित रूप से, यह सभी के लिए पूजा का सामान्य स्थान था।
स्वर्ग के राज्य के विरोधाभासी मूल्य अपने चरमोत्कर्ष पर पहुँचते हैं जो वस्तुतः एक विरोधाभास है क्योंकि एक 
ஆனால், அவரது நண்பர்கள் வருவதற்குள் வீடு நிரம்பி இருந்தது. மக்கள் கதவுகளை அடைத்தனர். குழந்தைகள் ஜன்னல்களில் அமர்ந்தனர். மற்றவர்கள் தோள்களை எட்டிப்பார்த்தனர். அவர்கள் எப்படி இயேசுவின் கவனத்தை ஈர்ப்பார்கள்? அவர்கள் ஒரு தேர்வு செய்ய வேண்டியிருந்தது. அவர்கள் ஒரு வழியைக் கண்டுபிடிப்பார்களா அல்லது விட்டுவிடுவார்களா. பரிசேயர்கள் வாசலை அடைத்ததால், இதற்கு வழி கிடைக்காததால், அவர்கள் கூரையின் மீது ஏறிச் சென்றனர். அந்த நாட்களில், ஓரியண்டல் கூரை தட்டையானது மற்றும் வீட்டின் தாழ்வாரமாக செயல்பட்டது. அங்கு பொதுவாக ஒரு வெளிப்புற படிக்கட்டு இருந்தது மற்றும் அவர்கள் முடங்கிய மேனுப்பை கூரைக்கு கொண்டு வர முடிந்தது. அது தானே பெரும் முயற்சி எடுக்கும். ஆனால் பின்னர், அவர்கள் தோண்டி யேசுவாவுக்கு மேலே ஒரு திறப்பை உருவாக்கினர். அதாவது கூரையில் படர்ந்திருந்த சாந்து, தார், சாம்பல் மற்றும் மணலை தோண்டி எடுக்க வேண்டும். பிறகு, போதித்துக் கொண்டிருந்த இயேசுவுக்கு முன்னால், அந்த மனிதனைத் தன் பாயில் தூக்கிக் கூட்டத்தின் நடுவில் இறக்கினார்கள் (மத்தேயு 9:2; மாற்கு 2:3-4; லூக்கா 5:18-19). என்ன ஒரு நுழைவு!