Category: Applied Theology

The Root of Leprosy: Gossip

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

The portion of Leviticus (Tazria/childbirth, Leviticus 12:1-13:59) addressing the issue of leprosy contains some of the most difficult laws of Scripture to understand. Why did the Lord demand such a separation for someone in medical distress? Was it an actual medical problem at all? Or, were the laws of the leper concerned with something else entirely?

“The one with leprosy who has the plague-mark shall wear torn clothes, the hair of his head is to hang loose, he is to cover his upper lip and cry, ‘Unclean! Unclean!’ All the days during which the plague is on him he will be unclean. He is unclean. He is to dwell alone. Outside of the camp will be his dwelling” (Lev. 13:45-46).

וְהַצָּרוּעַ אֲשֶׁר־בּוֹ הַנֶּגַע, The leper in whom the plague is … Rabbinic authorities have concluded that leprosy is connected with gossip or talebearing, and not related to the medical condition called Hansen’s disease. The reasoning for this is found in the calling of Moses, as he attempts to excuse himself from the calling of the covenant Lord, as we read in Exodus 4:1, “But look, they will not believe me or listen to my voice. They will say, ‘The Lord has not appeared to you.’” The Lord then gives Moses three signs to demonstrate in Egypt, one of which is not demonstrated – being in itself a sign to Moses. In Exodus 4:6-7 we read, “The Lord also said to him, ‘Now put your hand within your cloak.’ So he put his hand inside, and when he took it out, his hand had leprosy – white as snow. Then He said, ‘Put your hand back into your cloak.’ So he put his hand back in, and when he took it out it was restored again as the rest of his skin.”

Leprosy is connected to the phrase “they won’t believe me…” Moses reveals how he felt about the children of Israel in this simple statement. When the Lord had Moses place his hand in his bosom, literally meaning to “place inside of you,” and bring it back out, He revealed the heart of Moses; but when the Lord had Moses reverse the procedure He revealed Himself to be the healer of men.

Scripture is replete with verses warning against spreading gossip and receiving gossip; as we read, “A talebearer goes about revealing secrets, so do not associate with a babbler (Pro. 20:19); and, “You are not to go up and down as a talebearer among your people. You are not to endanger the life of your neighbor. I am the Lord” (Lev. 19:16). The gossip, as we discover in Leviticus, hunts for opportunities to slander his neighbor, thereby endangering their life and livelihood; quite the opposite of “love thy neighbor as thyself.” The gossip separates, divides and destroys the peace of the house and community; therefore, he will be separated by dis-ease in his own body.

The separation of the leper, however, was not without mercy and time for repentance. As we read in later verses of this portion and the next (Metzora), the Torah gives instructions regarding leprosy of objects: a house, leather and even garments. These, the rabbis explained, were warnings to the owner that something in his life was out of order. It also provided visible evidence that that which he had been doing in private, in a whisper, was now exposed for all to see. If this exposure did not cause him to repent – it was not upon his possessions that leprosy would come, but upon his person – in which case he must cry out, וְטָמֵא טָמֵא יִקְרָא, ‘Unclean! Unclean!’ as he walks through the streets of the community. As the leper called out “unclean!” he was actualizing the condition that his whisper had placed the target of his gossip in, in the minds of his listeners – an unclean, suspicious place of separation – unbeknownst to its target. Yet, by his pronouncement of “unclean!” everyone within range of hearing would know of his leprous condition.

Gossip, and the spiritual condition it reveals in us, is not in keeping with the ministry of Messiah Yeshua/Jesus, or with the scriptural revelation of the renewed man enlivened by the Holy Spirit. Gossip is a thing of the flesh, rooted in envy and spite, being watered by bitterness, a bitter root. Gossip does not seek the best for neighbor, stranger or enemy, in the form of self-sacrificial love, but rather seeks to destroy those Messiah died for.

Messiah said, “Out of the abundance of the heart the mouth speaks” (Matt. 12:34); “For out of the heart comes evil thoughts, murder, adultery, sexual immorality, theft, false witness, and slander. These are the things that make the man unholy; but to eat with unwashed hands does not make the man unholy” (Matt. 15:19-20). The apostle James warns disciples of Messiah as regards the dangers of the tongue, “And the tongue is a fire. The tongue is a world of evil placed among our body parts. It pollutes the whole body and sets on fire the course of life – and is set on fire by Gehenna” (Jas. 3:6).

It is self-control produced by the Holy Spirit (Gal. 5:22-23) evidenced in the life of the believer that will douse the flaming tongue. Still, the tongue is only but an outward sign of the inward condition of the heart: a heart in need of regeneration.

The apostle Paul exhorts us when he writes, “Get rid of all bitterness and rage and anger and quarreling and slander, along with all malice. Instead, be kind to one another, compassionate, forgiving each other just as God in Messiah also forgave you” (Eph. 4:31-32). By faith in Messiah, as we are progressively sanctified, the heart is cleaned of all the roots of bitterness and turmoil that spring out into unhealthy, and unfaithful, speech. We must arrest each thought, before it is announced, with the mind of Messiah who looked not on our miserable condition, but looked at each of us gracefully and with love to save us.

When we speak, let us be mindful: 1) of our words, 2) of our audience, 3) of the needfulness of our words, 4) of the impact of our words on those present and not present, 5) of our witness for Messiah, and 5) our need for continued reformation of the heart by the Holy Spirit.

James teaches us, “Know this, my dear brothers and sisters; let every person be quick to listen, slow to speak, and slow to anger – for human anger doesn’t produce the righteousness of God. So put away all moral filth and excess of evil and receive with humility the implanted word, which is able to save your souls” (Jas. 1:19-21).

How then shall we live? Not with gossip, but with grace. Not separated from the community by our mouths, but separated unto the Living God by our praise in the midst of community. Amen.

“In other words, that definite distinction that Christians make between hating sin and loving the sinner is one that you have been making in your own case since you were born…You dislike what you have done, but you don’t cease to love yourself…Love is not affectionate feeling, but a steady wish for the loved person’s ultimate good as far as it can be obtained.” CS Lewis

Thank you Lord for your grace.

Be well. Shalom.

So You Messed Up!

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

It was the 8th day (Sh’mini), the day of renewal and new beginnings. Aaron and his sons had been consecrated, and they were now adorned in their vestments. They have watched Moses set up and take down the Tabernacle for seven consecutive days. They know the pattern. They know their duty. Yet, the rabbis discern a hesitation in Aaron. We read in Leviticus 9:6-8:

וַיֹּאמֶר מֹשֶׁה, זֶה הַדָּבָר אֲשֶׁר-צִוָּה יְהוָה תַּעֲשׂוּ–וְיֵרָא אֲלֵיכֶם, כְּבוֹד יְהוָה

“And Moses said, “This is the thing that the Lord commanded you to do, that the glory of the Lord may appear to you.” Continuing: “Then Moses said to Aaron, “Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself and for the people, and bring the offering of the people and make atonement for them, as the Lord has commanded.” So Aaron drew near to the altar and killed the calf of the sin offering, which was for himself” (Lev. 9:6-8).

The last time Aaron had acted as a leader and priest he failed. The memory of the Golden Calf was all too fresh in his mind. Could he really stand as the high priest of Israel now? קְרַב אֶל-הַמִּזְבֵּחַ , “Draw near to the altar” Moses says, and the glory of God will appear (Ex. 40:34-38) when you, Aaron, do what He has commanded.

But with the eyes of Israel upon him, knowing his sin, could he actually walk out his calling as high priest?

“But go, tell His disciples, and Peter…” (Mk. 16:7).

“And Peter,” two little words. One, a conjunction, the other, a proper noun. Yet, these two little words are powerful, restorative, and they allow us to see the forgiving heart of Messiah Yeshua/Jesus.

When the angel tells Mary to report Yeshua’s resurrection to the disciples, he is sure to mention Peter.

We all know Peter denied Yeshua (Mk. 15:66-72), his denial disqualified him. Peter attempted to stand for Yeshua in his own strength. His strength failed. This was Peter’s mistake. Peter lacked the strength to stand against a simple question or assertion. This strong and gruff man fell by the words of a young girl.

I am sure most of you are familiar with Peter’s restoration in John 21:15-17; but Yeshua already revealed His plan for restoration, even before Peter’s repentance: “and Peter.”

Before Peter could announce the Gospel to Jerusalem in Acts 2, to Gentiles in Acts 10, and defend the inclusion of those who should be excluded in Acts 15, Peter, the one who should be excluded, was not only included, but was used mightily. Peter personally experienced the power of Messiah’s restoration. Now he could live and share it.

When Aaron drew near the altar, even in his hesitation, he demonstrated before all the eyes of Israel that the Lord forgave him as His glory filled the Tabernacle. They would see, in the life of a forgiven sinner, the power of God’s forgiveness and restoration.

So you messed up. So he, she, they messed up. So I messed up. Paul writes, “for all have sinned and fall short of the glory of God” (Ro. 3:23). Even Paul messed up. Learn to say, “tell his disciples and ______ …” put your name in there, personalize it, remember His forgiveness is for you.

Dear reader, every week I stand before people or minister to or lead people around the world knowing full well that I’m the biggest of screw ups in His Kingdom. Yet as with Aaron, Peter, and everyone else He has called, I was drawn near, saved, forgiven and renewed by the blood of the Lamb. With the memories of my screw ups still fresh, I minister His Good News, as a recipient of it, not its author.

When you feel too disqualified to qualify to respond to His calling, as Moses told Aaron, “Draw near to the altar and the glory of God will appear.” Draw near to Messiah, His glory will appear, and He will use you for His glory. You can and will live it, and then share the Gospel, again, not as its author, but as a recipient of it.

He will make new your mess, and it will become His message in you.

Be well. Shalom.

“Moses, Take Aaron”

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

There are times in the Torah cycle when it seems like deja vu. In last week’s portion of Vayikra, “And He called,” we read of the sacrifices repeated in the portion called צַו/tzav, “command.” Yet, just after the law of the offerings (Lev. 7:37-38), Moses writes of the consecration of Aaron and his sons (Lev. 8:1-36). There is a rather touching, and prophetic moment, when Moses wraps Aaron in his high priestly vestments.

In Leviticus 8:6 the Torah records: וַיַּקְרֵב מֹשֶׁה אֶת־אַהֲרֹן וְאֶת־בָּנָיו, “And Moses brought Aaron and his sons …” To begin this process, Moses washes Aaron and his sons. Still, there is language here that is sacrificial in nature, which can be easily missed: וַיַּקְרֵב/vayakreiv, translated “brought.” We are familiar with the root of וַיַּקְרֵב/vayakreiv, קָרַב/qāraḇ, meaning to bring near, offer or present. It is the root of קָרְבָּן/qārbān, offering or sacrifice.

The Torah is telling us that Aaron and his sons become the first sacrifice of the Tabernacle, as they were prepared before the first sacrifices were given. The language of dressing Aaron is also reminiscent of Abraham binding Isaac (Gen. 22:9), as Aaron and his sons are brought near as living sacrifices unto the Lord (Ro. 12:1). When Aaron is wrapped and bound in his garments he is a living sacrifice unto the Lord. He belongs entirely to the Lord, and the ministry of service in the Tabernacle. He and his sons will have no inheritance in the Promised Land, save for the Lord Himself.

When the Lord commands Moses to consecrate Aaron and his sons (Lev. 8:2), the Torah reads, קַח אֶת־אַהֲרֹן, “Take Aaron …” These words we find again in Numbers 20:25, at the end of Aaron’s life, קַח אֶת־אַהֲרֹן, “Take Aaron …” Why this repetition? In Leviticus 8:2, Moses is taking Aaron in order to dress him for priesthood. In Numbers 20:25, Moses is taking Aaron to undress him for death. Can you imagine?

Moses takes Aaron, washing and dressing him for ministry. Years later, he takes Aaron to undress him for death. Aaron’s sacrifice had been completed and accepted, he would be gathered to his people (Num. 20:24). Aaron’s end was there in his beginning, with his brother Moses. The one who adorned him in new life and purpose, would also prepare him for eternity.

When Aaron was adorned in the high priestly vestments, the glory of the Lord was wrapped in the image of a man (Jn. 1:14). So adorned, it was not Aaron who shined, but the Lord Himself. Aaron, in the process of renewal, would take on the godly qualities represented by the priestly garments. In the end, it was not Aaron, it was the Lord.

Moses shows us that by calling, as Aaron and his sons were called, the Lord adorns and wraps us. In this sacrificial language, we offer ourselves up as a living sacrifice, our reasonable worship unto the Lord (Ro. 12:1). What does this mean for us today?

In Galatians 3:27 Paul writes, “For as many of you as were baptized into Messiah have put on Messiah.” Further, Ephesians 4:24, “and that you put on the new man which was created according to God, in true righteousness and holiness.” In Greek “put on” is ἐνδύω/endyō meaning to “sink into” or “saturate with.” In Hebrew “put on,” לָבַשׁ, means to “wrap in” or “perfectly fit.”

What is revealed by this language is simple understand, yet difficult to live: as with Aaron, we take on the qualities of the garment we are clothed in. “Put on the Lord Yeshua/Jesus Messiah,” Paul wrote, or as some translations render it: “clothe yourselves with the Lord Jesus Christ.” Be saturated with the qualities of Messiah. Saturated or wrapped in Him, there is no room for us to “show off the old man” when living with the human community.

The Father in Heaven draws us to Messiah (Jn. 6:44). The rabbis, specifically Rashi, speculate that Aaron did not desire or want the position of high priest, rather he had to be persuaded by Moses. This we find echoed in the words of Messiah. The language of “draw” as Yeshua uses it is rather unpleasant. It basically means to drag, as the result of an inward pull. The sin man does not want Christ, but conviction of sin by the Holy Spirit draws us to Him, and in Him, redeemed, we become as a living sacrifice (Ro. 12:1; cf. 1 Pet. 2:9).

When Moses dressed and undressed Aaron, he did so from death to life. In Messiah, death now having lost its sting (1 Cor. 15:55-57), we are clothed, not in earthly vestment, but in His resurrection and life (Jn. 11:25). And wrapped in Him, when our deployment comes to an end, we rest in Him, clothed in Him, our nakedness and shame forgiven and eternally covered in Him. Wrapped in His life, we shine forth His life into the world around us. Maranatha.

Be well. Shalom.