A series was started last week on the subject of faith healing, which is much in vogue today among religionists. Observe the word “If” in Exodus 15:26—“...If you will give earnest heed to the voice of the LORD your God, and do what is right in His sight, and give ear to His commandments, and keep all His statutes, I will put none of the diseases on you which I have put on the Egyptians; for I, the LORD, am your healer” (NASB). The promises that God gave to the Israelites were conditioned on their obedience to His precepts. If they did not obey, the results are recorded in Deuteronomy 28. “Once God has spoken; Twice I have heard this: That power belongs to God; And lovingkindness is Thine, O Lord, For Thou dost recompense a man according to his work” (Ps. 62:11, 12 NASB). When Israel delighted in the Lord, He caused her to ride on the high places of the earth (Is. 58:14). If she kept God’s commandments, He promised, “And that He shall set you high above all nations which he has made, for praise, fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken” (Deut. 26:19 NASB).

Historically, God started the Israelites without a feeble person in their number: “Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. And a mixed multitude also went up with them, along with flocks and herds, a very large number of livestock” (Ex. 12:37, 38 NASB). “Then He brought them out with silver and gold; and among His tribes there was not one who stumbled” (Ps. 105:37 NASB). Who ever heard of such an army with no need for physicians or nurses as they began their journey from the land of bondage?

At the conclusion of the Israelites’ journey, afflicted and poor people were among them: “But I will leave among you a humble and lowly people, and they will take refuge in the name of the LORD” (Zeph. 3:12 NASB). (Study Is. 1:3-6.) They were rich and unafflicted at the beginning; but because of their disobedience, they were poor and afflicted at the conclusion of their journey. Since the people of Israel did not meet God’s conditions, He put these afflictions on them. When Jesus Christ came, He found many of the Jews lame, palsied, leprous, blind, deaf, dumb, etc. (Matt. 8; 9). Jesus Christ healed some of them to confirm His Person and His message.

Christ came into the world to confirm the promises made to the fathers (Rom. 15:8) and to save His people from their sins (Matt. 1:21). He performed miracles while the multitude of people exclaimed, “...God has visited His people” (Luke 7:16 NASB). They filled up the measure of their guilt by saying, “We do not want this man to reign over us” (Luke 19:14 NASB). From that day to this, diseases, deaths, burials, tears, and groans will accompany God’s people until the second coming of Jesus Christ (Rev. 21).

The Hebrew word for “disease” or “sickness” is found several times in the Old Testament. It refers to bodily ailments in each instance (Ex. 15:26; 23:25; I Kings 8:37; II Chr. 6:28; 21:15; 24:25; Prov. 18:14). In the light of the context of Exodus 15:26, Jehovah advocated the use of means instead of discrediting them.

The erroneous teaching that healing of the body is included in the atonement is refuted by the very Scriptures used to confirm that belief (Lev. 12-14). Those who follow this teaching believe that since the priest made atonement for the cleansing of the leper, healing of the body is in the atonement of Christ. They say that Leviticus 14:18 was a type of bodily cleansing and healing through the death and resurrection of Christ: “While the rest of the oil that is in the priest’s palm, he shall put on the head of the one to be cleansed. So the priest shall make atonement on his behalf before the LORD” (NASB). Anyone who includes healing of the body in the atonement must of necessity include healing of garments and houses, in other words, cleansing. Leprosy is presented in these three areas: (1) the flesh of the individual, (2) his garments, and (3) his house.

The book of Leviticus was given to the children of Israel, God’s covenant people, for their instruction concerning worship. Instruction for these people concerning the leper and his cleansing is recorded in Leviticus 12-14. No atonement was made for the leper. He must stay outside the camp and die in his disease. (1)The atonement was not the same as the burnt offering, which shows the acceptance of the worshipper before the Lord (Lev. 1). (2) It is not the same as the meal offering, which portrays the perfect Object of the heart (Lev. 2). (3) Furthermore, it is not the same as the peace offering, which shows the fellowship of the worshipper with the Lord (Lev. 3). These three are sweet savor offerings. (4) The sin offering refers to what Christ did for the nature of sin (Lev. 4). (5) The trespass offering deals with the fruit of sin (Lev. 5). Therefore, the sacrifices of Leviticus do not set forth the way of redemption of the people, but how their new relationship was maintained in fellowship. There are two major divisions in Leviticus—worship on the basis of fellowship (Lev. 1-17) and obligations of fellowship (Lev. 18-27).

The atonement was a ceremonial affair. Atonement had nothing to do with the leprous man’s body. It concerned itself entirely with his relationships and inner life. There were two distinctly marked stages to the atonement. The first was to terminate the man’s condition of being ceremonially dead and to allow him to return to the camp for fellowship with fellow Israelites. The second was to restore him to fellowship with God, which is manifested by the priest going outside the camp where the lepers were compelled to live. The second stage of the atonement took place eight days after the first. The atonement was complete; the healed leper was restored to fellowship; and he had access to God’s sanctuary. His fellowship with God was fully and properly established.

The leper’s healing was the act of the sovereign God. The atonement was made for the man “after” his healing. The man was outside the camp because of his sin, not because of his leprosy, which is a type of sin. People are excluded from the assembly of Christ for sin, typified by leprosy, not because of physical infirmities. The different degrees of leprosy illustrate that some sins are handled differently from others.

Contrary to the teaching that Leviticus 14:18 proves that healing is in the atonement, Scripture speaks of briars, pain in childbirth, diseases, and death. All of these were imposed penalties resulting from sin. Physical death was ordained as a penal consequence of Adam’s sin (Gen. 3:19; Heb. 9:27). How could there be briars, pain in childbirth, diseases, and death if redemption of the body and soul were included in the same sense in the atonement? There is no disease offering recorded in the word of God. The body was included in Christ’s redemptive work, but that does not mean that believers have the full fruits of Christ’s redemptive work in this present life. We groan in dying bodies as we await the redemption of the body.

Scripture vividly illustrates leprosy as sin. It is loathsome, incurable, and fatal. Sins (manifestation of the sin nature) are the fruit of sin (the sin nature). Original sin is portrayed in the birth of a son (Lev. 12). The greatest uncleanness came by the birth of a child after the flesh (Lev. 12:2). The uncleanness of the mother is emphasized to portray original sin. No one can bring a clean thing out of an unclean thing (Job 14:4). All, like David, are conceived in sin (Ps. 51:5). We are sinners by our connection with Adam (Rom. 5:12). We are sinners because of our sinful nature (Gen. 5:3), and we are sinners in practice (I Tim. 1:15).

The widely held view that man needs only a suitable environment, education, and good moral influence to turn out all right is not Biblically correct. In the unregenerate, original sin corrupted the mind and depraved the will; therefore, they are innately unclean. In the regenerate, original sin has mixed and incorporated itself with our duties and graces. Some unbelief is mixed with our believing. Lukewarmness is mixed with our zeal, and pride is mixed with our humility.

The remedy for both the believer and the unbeliever is found in the man-child (Lev. 12:2, 3). The circumcision of the foreskin links with Luke 2. On the eighth day, some of Christ’s blood was shed. This was a figure of the death of Christ (Col. 2:11). The sinless humanity of Christ was in view in Leviticus 12:2 and 3. This is the reason the uncleanness of the mother is mentioned here. Israel, like all Christians, had to learn her uncleanness. Christ’s coming made manifest the uncleanness that was already there.

Leprosy is discovered by its breaking out in the flesh (Lev. 13). This typifies sin breaking out in the flesh, so as to call for priestly discernment. Discipline is the subject of this chapter. What is the difference between the Lord’s speaking to Moses (Lev. 12:1), to Moses and Aaron (Lev. 13:1), and to Moses (Lev. 14:1)? Priestly duties are included when Moses and Aaron were addressed. Certain symptoms must be carefully observed by the priest who was responsible for leadership and diagnosis.

Leprosy rendered a person unfit to occupy his tent or to partake of the privileges of the assembly in Israel. If the sin was not judged in secret by the individual, it would soon evidence itself in the assembly by word and deed. Then, the offender must be excommunicated from the assembly.

The Lord’s service in Israel was marked by healing, feeding, and disciplining. Healing must precede feeding and disciplining, because an unhealed person cannot enjoy spiritual food; and he will not endure chastening. The leper was brought to the priest for cleansing, not for healing. After God healed a leper, the priest had something to do with his cleansing. When a sore looked deeper than the skin of the flesh (Lev. 13:4-6), the priest should shut up the person about whom he was in doubt for seven days. Liberty was restricted until the true nature of the problem could be determined. If after seven days the flesh was more evident than grace, the priest should shut him up seven more days (v. 5). If after the second seven days it was revealed not to be leprosy, it had been healed by God’s grace. The priest should pronounce him clean (v. 6). The man had been forgiven of his sins.

A spreading sore was a more definite case in which there was no need for delay in pronouncing the person a leper (Lev. 13:9-11). There is often a long, secret history behind an open outbreak of sin. Deep-seated leprosy manifests itself many ways. This case of leprosy manifests itself in the skin of the flesh from the head to the feet (v. 12). Nothing but the grace of God can keep it from breaking out. From small beginnings, the whole living death of the leper is developed.

Leprosy was not inward, but only on the skin in verse 13. Therefore, the man was pronounced clean. This was another case of a pardoned man who had judged himself. His backsliding was healed. However, after open acknowledgement, the flesh may manifest itself again (v. 14). Remnants of former sins may remain, though the leprosy is not there. Believers must not make any allowances for personal infirmity. A boil and a burning inflammation (vv. 18-23) denote anger, personal feelings, etc. The person who spreads these spreads a sore. These things should go like the morning mist before the sun (Eph. 4:26; I Tim. 5:13; II Thess. 3:11). A burning fire is a type of prolonged ill feelings (Lev. 13:24, 25). It is leprosy, and only the priest can pronounce him unclean.

Head leprosy was the worst kind (Lev. 13:29, 30, 45, 46). The person with head leprosy was unclean. The priest should pronounce him utterly unclean. There is nothing worse than an erroneous thinking process. Head leprosy is worse than bad morals. Only in connection with leprosy in the head is man pronounced utterly unclean. A heretic illustrates the worst kind of leprosy. This shows that the will of the flesh takes form in thoughts and teaching. The woman is not mentioned in any case other than leprosy in the head. This condemns women who have been instrumental in bringing about various cults. Verse 46 shows the leper’s condition, occupation, and place. He must dwell alone outside the assembly of Israel. Every unsaved person in an assembly has head leprosy and should be excommunicated.

The person with head leprosy was unfit for either communion or companionship (II Thess. 3:6-14). Therefore, he was cast out of the fellowship of the assembly of Israel, the only place in the world where Jehovah’s presence was known and enjoyed. The leper is one in whom sin is working. As long as sin is working, there can be no fellowship with God or with the people of God. The energy of evil is the deathblow to communion.

The remainder of Leviticus 13 deals with leprosy in the garment. Leprosy manifests itself in circumstances, as well as in personal conduct. If there was only a spot in the garment, the garment should be washed, and it was clean. However, if the spot remained and spread, the garment should be burned. When the eye is clear, the path will be plain (Luke 11:34). Our circumstances can be applied to all of the manifestations of leprosy. Believers are to watch against the working of evil in their ways just as carefully as against evil in themselves. Washing expresses the action of the word of God on a person’s habits.

Leprosy was in the house (Lev. 14:33-53). The priest went into the house that was reported to have a plague in it. He examined the house. As a result of his examination, he knew the house conditions. A minister observes when something of the flesh manifests itself on carnal things, legal things, or mental things. If he seeks to maintain suitable conditions, he must exercise priestly discernment of the character of the living stones that make up the house (I Pet. 2:5). The normal privilege of the assembly is to enjoy house conditions that are heavenly in character. Here is an exercise the Lord has brought on us to bring to light the true state of things in the assembly and to make manifest the ones He approves (I Cor. 11:19). The seriousness of having been associated with uncleanness must be felt throughout the house (Lev. 14:41). This deals with suspicion of evil in the assembly.

Until Leviticus 14, all was done in order for the leper to be cleansed. After his cleansing, he must do something for himself. The cleansed person must acknowledge his condition and realize that with unconfessed sins he was unfit to be a companion of God’s people. His guilt was the reason he was cast out of the camp. Now that he was healed and self-judged, he could return to the camp. Since his healing was a fact, he must adjust and cleanse everything before he could resume normal life with the children of Israel. He must wash his garments, shave off his hair, bathe in water, and cleanse his house.

The teaching of Leviticus 12-14 is confirmed by Christ’s healing the leprous man in Matthew 8:1-4—“And when He had come down from the mountain, great multitudes followed Him. And behold a leper came to Him, and bowed down to Him, saying, Lord, if You are willing [present active subjunctive of thelo], You can make me clean. And He stretched out His hand and touched him, saying, I am willing [present active indicative of thelo]; be cleansed. And immediately [eutheos, immediately, or at once] his leprosy was cleansed. And Jesus said to him, See that you tell no one, but go, show yourself to the priest, and present the offering that Moses commanded, for [eis, accusative of purpose] a testimony to them” (Matt. 8:1-4 NASB).

Large crowds followed Christ when He came down from the mountain where He gave His sermon on the mount (Matt. 5-7). The leper who approached Him “bowed down” (Matt. 8:2), an imperfect active indicative form of the verb proskuneo, showing that the leper was continually pleading. The verb means to worship, kneel, or bow low. In keeping with the context, he was not worshipping but bowing low in the presence of the Lord Jesus Christ. The leper called Jesus Christ, “Lord.” No man can call Jesus Christ “Lord” except by the Holy Spirit (I Cor. 12:3).

The leper’s cleansing was a testimony to Israel. Leprosy appeared first in Israel; therefore, these verses deal with that nation (Ex. 4:6; Lev. 13). This does not indicate that there were no lepers among the Gentiles, but leprosy began with God’s judgment on the Jewish people.

The leper’s being told to go to the priest and offer the gift Moses commanded proves he represents the Jews (Matt. 8:4). What Moses commanded is recorded in Leviticus 12-14. The leper had to prove that he had been cleansed by God before he could enter his own tent or fellowship with the Israelites in the camp. Although the leper knew that Jesus Christ was able to make him clean, he was not sure it was His will. This is proved by the subjunctive mood of the verb thelo with ean: “…Lord, if [ean] You are willing [present active subjunctive of thelo], You can make me clean” (Matt. 8:2 NASB). Some are of the opinion that questioning Christ’s will to cleanse brings reproach on His character. They assume that God is willing to heal anyone and everyone. However, the leper was correct. Christ demonstrated to the leper that He was willing to cleanse him; and contrary to the teaching that Christ’s healings were gradual, He cleansed him at once.

The record of the healing of the centurion’s son (Matt. 8:5-13) follows the passage dealing with the Jews. The Jews’ rejection of Jesus Christ was foreknown. While the centurion was saying, “Lord,” the Jews were saying, “We will not have this man to rule over us.” They were apostates and insubordinate. The record of the healing of the centurion’s son is a testimony to the Gentiles (Rom. 8:5-13). The centurion was a Gentile Roman officer with 100 men under his authority. He needed only to give a command, and it was obeyed. The centurion’s admission that he was unworthy for Christ to come under his roof manifested his humility. True humility results from God’s grace. Humility is subordination to the will of God. The centurion’s understanding was remarkable. He recognized that disease obeys Jesus Christ, because He is God manifested in the flesh; therefore, His authority is from God.

An aorist imperative verb expressed the centurion’s request that the Lord heal his son: “But the centurion answered and said, Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed” (Matt. 8:8 NASB). This imperative was not a command in the sense of his giving orders to the soldiers under him. It was in the sense of humility, recognizing his subordination to the Lord Jesus Christ. The thought expressed was like that of John the Baptist when Christ came to be baptized by him, and he said, “I have need to be baptized by You” (Matt. 3:14 NASB). On another occasion, John said, “He must increase, but I must decrease” (John 3:30 NASB).

Consider how much the centurion knew. He confessed his unworthiness. He knew the attitude the Jews had toward the Gentiles; therefore, he would not place the Lord in an embarrassing situation. Instead of positive self-esteem, he manifested self-examination and self-denial. The centurion saw and understood what the blind Jews did not see or understand, because they were not true Israelites. His testimony was similar to, but greater than, that of the Gentile Canaanite woman whose daughter was demon-possessed (Matt. 15:21-28). Her faith was great because it was God-given. She, like the centurion, manifested true humility in subordination to Jesus Christ the Lord.

Copyright ã   2004

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