In this months article, we continue to explore the spiritual meanings behind the healings of Christ. In particular, we look at the cleansing of leprosy and the restoration of hearing to the deaf. Jesus told John’s disciples, “Tell John what things ye have seen and heard…The lepers are cleansed, the deaf hear” (Lk. 7:22). So these are two of the seven kinds of healings that witnessed to the Messiahship of Christ. But lepers being cleansed are also a parable of sins being forgiven and the deaf hearing are a parable of obedience to God’s command to repent, be baptized and remain faithful.
Leprosy
Leprosy is a skin disease that causes bright patches to appear on the skin. It also affects the nerves, causing a lack of sensation. It is contagious, but not highly so. In scripture, the term leprosy is used for this disease as well as a number of other skin diseases.
Leprosy: the sin disease
From a scriptural perspective, leprosy might be referred to as the “sin disease.” That is, leprosy typifies sin. It is an outward sign of the weakness of the flesh. Under the law of Moses, lepers were unclean. They were not allowed to participate in the regular worship service. As a result, they were ostracized by others; for example, Job was a leper.
The scriptural connection between leprosy and sin is clear. Here are three examples of people whom God smote with leprosy in direct response to specific sins. Moses’ sister Miriam became leprous because she denigrated her brother, God’s chosen prophet (Num. 12). Elisha’s servant Gehazi was smitten with leprosy for his greed and lies (II Kgs. 5). King Uzziah became a leper because he presumed to enter God’s house acting as a priest (II Chron. 26).
In our daily readings, we sometimes shun Leviticus as being boring Mosaic technicalities. But Leviticus, like much of the Torah, provides the essential background for understanding types. For example, Leviticus 13 and 14 provide the basis for understanding the language of leprosy, the healing of leprosy and the cleansing of one who has been healed of leprosy. To illustrate the spiritual lessons underlying these laws, note that some forms of leprosy were curable, while others were not; Leviticus 13 outlines how the priest could tell the difference between the two.
These two basic kinds of leprosy represent two kinds of people: those who continue in their sins and cannot be cleansed, and those who repent and take the required steps for atonement so they can be cleansed. See Chapter XXVII of Bro. Roberts’ The Law of Moses for a more complete discussion of the types underlying the laws about leprosy.
Deliverers and leprosy
The deliverers of God’s people share their leprosy; that is, they identify with the people they come to rescue. The people are cleansed through these deliverers. For example, Moses became leprous, then was cleansed of the leprosy as a sign that God had sent him to deliver the people (Ex. 4:6-7). And it is likely that Hezekiah became a leper because he interceded on behalf of the unclean people who had come to his great Passover celebration (II Chron. 30: 18-20).
Christ regarded as a leper
Both of these men of faith were types of the great deliverer, the Messiah. Christ was the prophet like unto Moses sent to deliver his people out of bondage. Sharing the weaknesses of the people he came to save, Christ was healed. We look forward to the day when we, his people, shall be healed through him.
Isaiah 53 is based on the life of Hezekiah (see J.W. Thirtle’s Old Testament Problems and Bro. Whittaker’s Isaiah). But it also foretells the atoning work of Christ. Key words in Isaiah 53 link it to Leviticus 13 and 14, the leprosy laws.
Stricken — “He was despised, and we esteemed him not…we did esteem him stricken” (Isa. 53:3-4). The Hebrew word translated “stricken” is used to describe God’s smiting King Uzziah with leprosy for offering incense in the temple: “He was leprous in his forehead…because the LORD had smitten him” (II Chron. 26:20) and “the LORD smote the king, so that he was a leper unto the day of his death” (II Kgs. 15:5). The noun form of this word is translated “plague” over 50 times in Leviticus 13 and 14. So Isaiah prophesies that Jesus would be considered as smitten with leprosy.
Healed — “With his stripes we are healed” (Isa. 53:5). This word “healed” is the same word that occurs four times in Leviticus 13-14 with reference to leprosy (Lev. 13:18,37; 14:3,48). Thus we are all lepers in need of cleansing by Christ.
An offering for sin — “When thou shalt make his soul an offering for sin” (Isa. 53:10). The Hebrew word translated “an offering for sin” is used throughout Leviticus 14 with reference to “the trespass offering” offered to make atonement for the one who was being cleansed from leprosy (Lev. 14:12-29). The blood of this trespass offering was put on the right ear, the right thumb, and the right big toe of the one being cleansed (14:14). This procedure is probably the basis for the exchange between Jesus and Peter at the last supper (John. 13:6-10). Regardless, Isaiah is predicting that Christ would be a trespass offering suitable for cleansing us from our sins, our spiritual leprosy.
He bore our sicknesses — Matthew brings home this connection between the healings of Christ and the forgiveness of sins when he writes that Christ’s healings fulfilled Isaiah’s prophesy, “He hath borne our sicknesses” (Isa. 53:4 RVm; Mt. 8:17). Specifically, Jesus “put forth his hand, and touched [the leper], saying, I will; be thou clean. And immediately his leprosy was cleansed” (Mt. 8:3).
To summarize, Christ shared our sin-prone nature and was thereby associated with us leprous sinners. He “touches” us lepers that he might cleanse us. He overcame temptation and sin, so God raised him up and clothed him in a new, clean, incorruptible, immortal nature. If we believe in him, if we repent and are baptized, then we are forgiven our sins through Christ. If we remain faithful to his commands, then we will also share his new nature at his return.
The Deaf Hear
The “deaf hearing” is a parable about obedience to God’s command to repent, be baptized and remain faithful. The connection between hearing and obedience is clear in the Greek. The Greek word for “to obey” is hupakm and for “to hear” is akouo. It is not enough just to hear, we must also obey.
Not only hearers, but doers also —
Jesus tells the parable of the wise and foolish builders to make precisely this point. “Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man…every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man” (Mt. 7:24,26). James gives us the same exhortation, “Be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was” (James 1:22-24).
Hearing, but not “hearing” — To truly hear, we must understand. The New Testament reference to Isaiah 6:9-10 emphasizes this lesson. For example, the parable of the sower makes this point (Mt. 13:10-23). There are many who hear the word but do not understand it. Even some of those who initially understand and respond to the word are short-lived in the Truth, the cares of this world drawing them back to their old way of life. Hearing per se is not enough. It must be mixed with understanding and a patient, faithful obedience to God’s word. Isaiah 6 is also quoted with reference to the lack of faith manifested by the Jews who heard and saw Jesus and his apostles (John 12:36-50; Acts 28:23-29). Though these people had ears to hear, they never understood the truth behind the law and the prophets. They were spiritually deaf, refusing to listen to the messenger, the healer, the deliverer, that God sent to rescue them from their sins.
In contrast, we must eagerly obey God’s word (I Pet. 1:2, 13-16, 22-25).
The Origin of the Organic World – Part One