The Examination of Sores on a Bald Spot
13: 40-44
The examination of sores on a bald spot 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 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 Ch 13, this is the seventh.
The next case of tsara‘at involved skin disease on the scalp that had resulted in baldness. If a man’s hair has fallen from his scalp, he is bald; but he is clean. If his hair has fallen off the front part of his head, he is forehead-bald; but he is clean (13:40-41). Although baldness in itself does not render anyone ritually unclean, baldness that resulted from reddish-white sores rendered an individual ritually unclean. This disease reminds us of that of the Judean King Uzziah (Second Chronicles 26:16-21). But if on the bald scalp or forehead there is a reddish-white sore, it is tsara‘at breaking out on his bald scalp or forehead. The same diagnostic tests apply to the scalp as to other parts of the body. Then the priest is to examine him; if he sees that there is a reddish-white swelling on his bald scalp or forehead, appearing like tsara‘at on the rest of the body, he is a person with tzara‘at; he is unclean; the priest must declare him unclean; the sore is on his head (13:42-44). Baldness was often associated with mourning in the TaNaKh (Leviticus 21:5; Deut 14:1; Isaiah 3:24 and 15:2; Jer 16:6, 47:5 and 48:37; Ezeki’el 7:18 and 27:31; Amos 8:10; Micah 1:16).227 . . . and, hence, the kingdom of sin and death.
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).
Dear Heavenly Father, Just as the Israelites had to deal with skin diseases on the scalp or anywhere on the body, so each person must deal with the disease of sin that has affected everyone (Romans 3:23). You have so graciously already paid the price for the wonderful gift of righteousness. For if by the one man’s transgression, death reigned through the one, how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua (Romans 5:17). But that gift is not just put out there for all to grab when they want it. There is a receiving of the gift by believing in the Messiah as Lord and Savior. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10).
Praise Your love and holiness. Your love desires all to enter heaven (Second Peter 3:9) and Your holiness has provided the way by Yeshua’s death as the Lamb of God (John 1:29) and His resurrection victory (Matthew 28, Mark 16, Luke 24; John 20-21). Messiah defeated sin and death’s hold on mankind when He rose victoriously! Just as it was so wonderful for the Israelite to be healed, so it is even more glorious for the uncleanness of sin to be removed when someone turns to You our wonderful Savior and Lord. We love and praise You always! In Yeshua’s holy name and power of His resurrection. Amen
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 is 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 postmodern 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).
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.228
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).229 There is no middle ground.
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