The Examination of Spreading Tsara’at
13: 9-17
The examination of spreading tsara’at DIG: 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? Who can you help this week?
REFLECT: How do you distinguish between the kingdom of sin and death, and 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 or 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 second.
The descriptive word used in Chapter 13 is tsara’at, which unfortunately has been translated “leprosy” in most bibles and commentaries. Since this chapter basically talks about skin diseases, most modern commentators are cautious about using the word “leprosy” as one of the diseases covered. Leprosy, however, will be examined in Chapter 14. Leprosy proper, as defined today, was known (and dreaded) in the Dispensation of Torah (see commentary on Exodus Da – The Dispensation of Torah) – but it was not widespread. Since this passage talks about skin disease clearing up, the word tsara’at cannot refer primarily to “leprosy” but must include all kinds of common skin diseases.210
Regarding tsara’at, when a person with an “old” ailment, or what we would call a chronic condition, was brought to the priest, a different set of diagnostic criteria was applied. Inflamed raw flesh in an infected area indicated that the old ailment never healed properly. If, however, the inflamed flesh was later covered by new skin, this indicated that the chronic tsara’at had healed. When a person has tsara‘at, he is to be brought to the priest. The priest is to examine him, and if he sees that there is white swelling in the skin which has turned the hair white and inflamed flesh in the swelling, then it is chronic tsara‘at on his skin, and the priest was to declare him ritually unclean; he is not to quarantine him, because it is already clear that he is ritually unclean (13:9-11).
This proves that the mitzvot of quarantining people with tsara’at were not intended as a safeguard against communicable disease. In our modern era, we usually assume that people with skin diseases are quarantined to minimize the possibility of transmitting what may be a contagious condition. If this were so, the man who was entirely covered with tsara’at would be quarantined. Instead, the Torah says that as long as the tsara’at has covered his entire body so that all of the flesh had turned white with no swelling, inflammation or hair turning white, he is to be declared ritually clean.
This seems like a paradox. Why would a man covered with tsara’at be regarded as ritually clean whereas a man who had some clean flesh emerge be declared ritually unclean? If we understand tsara’at as simply a biological disease, then it makes no sense at all. But if we understand tsara’at to refer to the spreading symptoms of the condition, then it does make sense. The tsara’at could no longer spread on a man already completely covered with diseased flesh. Since it could no longer spread, his was no longer tsara’at, as it were. He still had the horrid skin condition, but it was no longer regarded as tsara’at because it could no longer spread. But if some clean flesh should emerge, then the potential of spreading had returned and the disease was again deemed tsara’at.
Here, we learn that tsara’at was more a condition of the symptoms than the skin disease itself. It was the spreading condition of the skin which was regarded as tsara’at and rendered a person unclean, unable to access the Tabernacle and the sacrifices it provided.211
After the priest’s complete examination, if he saw that the tsara‘at had broken out all over the person’s skin, so that, as far as the priest could see, the person’s body was entirely covered with tsara’at sores from his head to his feet, then he was to pronounce him ritually clean. It had all turned white with no swelling, inflammation or hair turning white, so he was ritually clean (13:12-13). This is another example of metonymy, a literary device whereby, in this instance, the disease is interchangeable with its victim. Therefore, in referring to tsara’at, the text also refers to the sufferer.
But if one day, new, inflamed flesh reappears on him, he will be ritually unclean (13:14). Inflamed flesh, if it persists or recurs, is symptomatic of chronic tsara’at. The priest will examine the inflamed flesh and declare him ritually unclean; the exposed flesh is chronically ritually unclean; it is tsara‘at. However, if the inflamed flesh again turns white, he is to come to the priest. The priest will examine him, and if he sees that the sores have turned white, then the priest is to declare clean the person with the sores ritually clean (13:15-17).
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).
Dear Heavenly Father, How wonderful it is to love such a wise and gracious God who redeems those who love Him by the sacrifice of His own blood (Ephesians 1:7; Second Corinthians 5:21). How loving You are to open the eyes of those who turn to you from the TaNaKh, and now look upon You with love in their hearts. But whenever someone turns to the Lord, the veil is taken away (Second Corinthians 3:16). Praise and worship You for Your gracious gift of life to those who love Yeshua as their Lord and Savior (Romans 10:9-10). How wonderful that You are always with Your children. For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5c).
You guide, and are right there with me to help me whenever I need help. Fear not, for I am with you, be not dismayed, for I am your God. I will strengthen you. Surely I will help you. I will uphold you with My righteous right hand (Isaiah 41:10). Your faithfulness provides a way out of any and every temptation that comes. I can conquer the temptation by choosing to follow You and hold onto Your mighty, invincible strength. You always provide a way out when temptation comes. 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). I love and worship You and look forward to praising Your great name throughout all eternity! In Yeshua’s holy name and power of His resurrection. Amen
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).
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.212
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).213 There is no middle ground.
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