The Seventh Millennium The Law of the
Leper— Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.—Deuteronomy 24:8 David Stein The apostle Paul assures us that "things written aforetime were written for our learning" (Romans 15:4) and "all these things happened unto them for ensamples [types]" (1 Corinthians 10:11). The idea behind these words is that God, knowing the end from the beginning, has provided many insights into the future outworking of his plan. To be sure, these insights are frequently couched in the vague language of symbol and type. To the extent that these expressions are not clearly interpreted elsewhere in Scripture, we must exercise caution and restraint in our search for meaning. But search we should! The lack of clarity and certainty in respect to these lessons should incite our interest rather than be seen as a "no trespassing" sign. Leprosy is a terrible condition because of what it does to the human body. It was even more of a scourge in the world of the past. Leprosy is mentioned often in the Scriptures and for good reason. As with many of the experiences of the human family, God has chosen to use the circumstance of leprosy to teach important lessons about his plan for man’s redemption. Leprosy as a Symbol Leprosy appears to be recognized almost universally by students of the Bible as a symbol of sin and sinfulness. Special instruction is provided in the law of Moses that teaches wonderful lessons not only about the sad condition of man’s sinfulness, but also of God’s marvelous provisions for man’s "cleansing" from sin. These details are given in Leviticus chapters 13 and 14. Some basic symbols used in these chapters help us to decipher the lessons. Not surprisingly, the interpretation of these basic symbols is the same throughout the Scriptures which is exactly what we should expect if we have the correct meaning:
These definitions provide the perspective concerning the law of the leper. The diagnosis (chapter 13) and cleansing (chapter 14) of the leper was a responsibility of the priests. They had complete charge over the destiny of the leper. It is the ministry of those priests that leads our minds to a similar ministry to be conducted by the Royal Priesthood toward mankind during the kingdom. (See Revelation 1:6; 5:10; 20:6.) Although the principal application of these types is future, nevertheless there are many lessons we can apply to ourselves as well. The Symptoms of Leprosy "And the LORD spake unto Moses and Aaron, saying" (Leviticus 13:1). The author of salvation is Jehovah God, our heavenly Father. It is Jehovah’s words that we are considering. "When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests" (Leviticus 13:2). The symptoms are a "rising, a scab, or a bright spot." A "rising" seems to apply well to pride and its symptoms. Pride puffs up; it is a "rising" of the ego which causes contention. There are many things which give rise to pride. As Paul observed, "Knowledge puffeth up" (1Corinthians 8:1). It is striking to remember that Paul is here speaking of the knowledge of God! The Pharisee of Luke 18:11 had a very bad "rising" of this sort of pride. In the kingdom and now, the leprosy of pride must be cleansed to receive God’s blessing. The next symptom was a "scab." A scab covers a prior wound or sore. It is fresher than a scar. If someone treated us badly in the past, we should resolve the problem and forgive. But if we keep recalling it, it is like picking a scab. It does not heal. Note this apostolic advice: "Make straight paths for your feet, that that which is lame be not turned out of the way, but rather be healed. Follow after peace with all men, and the sanctification without which no man shall see the Lord: looking carefully lest there be any man that falleth short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled." —Hebrews 12:13-15 In the kingdom there will be plenty of opportunity to pick at scabs. Everyone’s friends and enemies will be there! But progress in becoming cleansed from sin will require the forgetting of past wounds. Healing must occur. This is also good advice for us today. The last symptom is a "bright spot." Paul mentions "the pleasures of sin" (Hebrews 11:25). Sin does have its pleasures—it is often appealing in appearance. Eve’s perspective when she looked at the forbidden fruit in Eden is described in Genesis 3:6: "When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." The fruit appeared desirable! It was a "bright spot" and tempted her to eat it and break God’s law. That "bright spot" did indeed break out into leprosy for Eve. Mankind in the kingdom must guard against such allurements of sin that may come to them. Notice what must be done upon the first sign of leprous symptoms: "He shall be brought unto Aaron the priest, or unto one of his sons the priests." When any sign of sin—leprosy—begins to manifest itself, the one in whom it is seen must be brought to the priest. Although mankind experienced the "exceeding sinfulness of sin," they must learn to identify even the first subtleties of their sinful condition. Until then, they are not competent to identify it. They must go to the priest for it is the priest who knows and declares the truth of it. One might say, "I do not consider this rising, scab or bright spot to be a problem. In my opinion it is of no importance." But the individual’s opinion does not matter. What does the priest say? Note that the man might not be willing to go to the priest because the text says "he shall be brought" unto the priest for inspection. Diagnosis and Treatment "The priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean."—Leviticus 13:3 In this case the sin of the individual is unmistakable. The plague turned the hair white and progressed deeper than the skin. The degrading effect of sin has gone beyond mistake and begun to poison the individual. The priest cannot allow this infection to spread in the kingdom. The man is pronounced "unclean." If there is a question about the extent of the leprosy, another procedure is followed: "If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days: and the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more: and the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean."—Leviticus 13:4-6 This is the procedure that was followed if the Aaronic priest was unsure. There is, however, no uncertainty with the glorified Christ. Remember, however, that the kingdom is for the education and uplift of mankind. If sin is beginning to break out in someone by behavior proscribed in the kingdom, that person and his behavior will be identified and he will be marked out in some way within the community. Perhaps it may be something similar to the way we are instructed to treat those within our ecclesia who are divisive: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother."—2 Thessalonians 3:6,11-15 Paul is a bit stronger in Romans 16:17,18: "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple." This is not overt disfellowshipping, but rather sanctions against the offender. We can only guess as to how wise priests will handle this in the kingdom. But this much is clear: overt sinful behavior will not be tolerated. Prompt action will be taken against it for the good of the individual and the good of the community. It is this action that is typified by being "shut up" seven days or a second seven-day period. The sinful behavior must cease. "But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again: and if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy."—Leviticus 13:7,8 What does it mean in the kingdom if a man is declared "unclean"? In ancient times the leper was cast out of the community and had to remain in quarantine until there was a change in his condition. Perhaps there will be something similar in the kingdom. Total Leprosy In Leviticus 13:12,13 we find a most extraordinary statement: "If a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh, then the priest shall consider and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean." If just a few months or years before he was brought to the priest with only one tiny rising, scab or bright spot, the priest pronounced him unclean; he had to go outside the camp and live alone. Now he is completely covered and the priest says, "You are clean!" What can this mean? The perspective of the leper, or the individual typified by the leper, changed. He recognized his sinful, imperfect condition. This recognition allows him to receive the grace and cleansing the glorified priests have to give. We have several examples in Scripture of the cleansing effect of such recognition. "When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord" (Luke 5:8). Just four verses later we read: "And it came to pass, when he was in a certain city, behold a man fullof leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them." The recognition of one’s sin and need for cleansing is the initial step to receiving the cleansing. Similarly in the parable of the prodigal son: "The son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son" (Luke 15:21). Again in Luke 18:13,14, "The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified." All these cases show a recognition of one’s sinful condition and the need for cleansing. It is this attitude of mind and heart which allows the cleansing of the ransom to begin its work. This truth is revealed beautifully by Job: "He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light" (Job 33:27,28). But woe unto him who recognizes his condition yet makes no effort to change. Such a person excuses himself and goes on sinning. This might be suggested in Leviticus 13:14, 15: "But when raw flesh appeareth in him, he shall be unclean. And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy." The "raw flesh" suggests a willfulness in sin that approaches the ultimate danger zone. There were those in Jesus’ time who knew right from wrong but pursued wrong even to plotting the murder of Jesus. Of these he said, "How will you escape the judgment of Gehenna?" (Matthew 23:33). Yet even in this advanced condition there is still hope. Note verses 16 and 17: "If the raw flesh turn again, and be changed unto white, he shall come unto the priest; and the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean." Utterly Unclean A special uncleanness of Adamic leprosy is referred to in Leviticus 13:42-44: "If there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead. Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh; he is a leprous man, he is unclean: the priest shall pronounce him utterly unclean." This judgment is more severe than we have seen before. The priest pronounces the individual with leprosy in his forehead as "utterly unclean." This distinction has important implications. In the kingdom, it will be necessary to cleanse the heart which is done by cleansing the mind, the thinking. But leprosy striking in the forehead suggests inappropriate trust in the intellect and wisdom of man—the thinking of man. This thinking is diametrically opposed to the arrangements of God. It generates a proud heart that is dangerous to the individual and those that may listen to such wrong thinking. We have a Scriptural example in 2 Chronicles 26:16-20 when King Uzziah’s thinking went awry: "But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou t trespassed; neither shall it be for thine honour from the LORD God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself ted also to go out, because the LORD had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the LORD." The Love of a Brother Leviticus 14 describes the cleansing processes showing the recovery of a man from sin: "The LORD spake unto Moses, saying, This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest" (Leviticus 14:1,2). The ancient and typical leper had been pronounced unclean; he had been banished from the camp. If he is approached by a stranger, he is obligated to cry out "unclean, unclean" in warning. But now, unexpectedly, he is brought to the priest. The text does not say who brings him, but it is probably a relative or friend who wants the best for this poor leper. We would expect that such love of neighbor will gradually begin to dominate in the kingdom. As more and more experience the cleansing power of the kings and priests of Christ’s kingdom, they will want to share with others who have not yet tasted these blessings. That same appreciation is why you believe what you do today; some dear brother or sister in Christ was moved to bring you to Jesus. We saw this same attitude of mind in an individual who is not prominent in the gospel accounts, but whose excitement and love of the truth and desire to share it had a profound effect. We read of Andrew, the brother of Peter: "One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone."—John 1:40-42 This was not the only occasion where Andrew brings people to Jesus. In John 6:8,9 he brings a lad to Jesus: "One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, which hath five barleyloaves, and two small fishes: but what aretheyamong so many?" And in John 12:20-22: "And there were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus." So the lepers of the kingdom will be brought by true friends to the priests. Then what? "The priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper" (Leviticus 14:3). In ancient Israel it was necessary for the priest to "go forth" inasmuch as the leper was not allowed to enter the camp nor would the priest go into the leper colony. But the priest understands the situation and moves to help. This same desire is seen on the part of the Royal Priesthood in the kingdom. The cleansing procedure is next. "Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: and the priest shall command that one of the birds be killed in an earthen vessel over running water" (Leviticus 14:4,5). Note what the leper must do. The priest commands that two birds be provided. Obviously the poor leper does not have the resources to obtain the sacrifices so they are provided for him. This reminds us of Isaac’s question: "Where is the lamb for a burnt offering?" Abraham’s answer: "My son, God will provide himself a lamb for a burnt offering" (Genesis. 22:7,8). God understands the weakness of the human race and provides all that is necessary. All the recipients of his love must provide is a willing spirit. The sacrificing of the first live bird in an earthen vessel over running water is a vivid image. The "earthen vessel" is suggestive of the human body of the man Jesus Christ. The use of the bird suggests the heavenly origin of our Redeemer. The water contained in the vessel represents the truth. The blood of the slain bird mixed with this water represents the redeeming merit of Jesus’ sacrifice. This combination of water and blood reminds us of what came from Jesus’ body when a Roman soldier pierced it: "But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water" (John 19:34). Truth and legal redemption come from Jesus—water and blood. John picks this up even further: "This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood" (1John 5:6). The ritual continues: "As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that waskilled over the running water: and he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose intothe open field."—Leviticus 14:6,7 In this type of cleansing, it appears that God would have man see the matter of redemption sequentially. The first bird conveys the perspective of God’s gift of his son to man. God sent his son to earth to become the redeemer by his sacrificial death. John 3:16 plainly says: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth inhim should not perish, but have everlasting life." The second aspect shows the later result of that sacrifice is the creation of a life-giving well which allows man once again the hope of being cleansed and approaching God. The dipping of the living bird into the blood of the slain bird shows a connection between the two. How beautifully this sets forth sequentially the death and resurrection of our Lord Jesus. The release of the living bird into the field shows that death could not hold our faithful High Priest. The sprinkling of the blood upon the leper shows that the cleansing comes only from the merit of Jesus’ sacrificed life. A cedar tree is evergreen. The beautifully aromatic wood suggests the objective of cleansing is to attain life as a perfect human being. This is in contrast with the divine life held forth to the faithful church, symbolized by gold. Hyssop was used to sprinkle the leper. It is another symbol of cleansing or purging. Hyssop is a bushy, evergreen shrub of the mint family. It was used in ancient times as a medicine. The Israelites were told to put the blood from the Passover lamb on their doorposts and lintels with hyssop. Scarlet reminds us of the sacrifice involved for cleansing to occur. After this the leper is further instructed: "He that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean." —Leviticus 14:8,9 Note that the leper was pronounced clean in verse 7, yet in verse 8 he is described as "he that is to be cleansed." This suggests that the sprinkling is just the beginning of the cleansing; there is yet more to the process such as washing and shaving. The washing and shaving suggest a complete separation from the previous condition. The leper must seek to cleanse everything and bring all into conformity with the new, clean condition. Hair tends to retain odors and infections. These must be cut away. Washing with water suggests the role of truth in this process: purifying and sustaining the newly clean individual. The washing of clothes is consistent with the washing of the body. The entire focus of this cleansed leper will be for righteousness which is, of course, the objective of the kingdom for each member of the human race. * * * * *
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