Leviticus 12:2, Unclean.One may rightly ask why new life begins in tumah or spiritual impurity? Could this have anything to do with David’s statement in Psalms 51:5, “Behold, I was shaped in iniquity; and in sin did my mother conceive me.” The basic premise of all the false religions and humanistic philosophies of the world is that man is innately good and that any evil attributes he may possess are largely due to his evil environment. Do you believe this? Or have you taken responsibility or ownership of your own sin and the sin nature in you?
Leviticus 12:4, Come into the sanctuary/miqdash. The miqdash referred to the tabernacle or temple and denotes that which has been devoted to the sphere of the sacred. An area was sacred since it was the place where YHVH dwelt among his people (Exod 25:8) and it was not to be profaned (Lev 12:4; 19:30; 20:3; 21:12, 23; q.v. The TWOT). The command that a woman was forbidden from entering the sanctuary when in an impure state begs this question: When then could a woman enter the tabernacle? The ArtScroll Vayikra/Leviticus Commentary doesn’t answer this question nor do Rashi or Hirsch in their commentaries. Keil and Delitzsch suggest that she would have come into the sanctuary to partake of sacrificial meals (e.g. the peach or fellowship offerings (Lev 3:1–17; 7:11–21) although the Torah doesn’t specifically state this. Lev 7:20–21 does state that anyone eating this offering in a ritually impure state would be cut off from Israel, thus implying that this meal might have been eaten within the confines of the tabernacle or temple sanctuary—or at least the outer courtyard where the altar of sacrifice was located. But do we know this for sure? No. For example, in 1 Samuel chapter one, we read that Hannah, after offering her sacrifice, prayed outside the door of the tabernacle where she met Eli the high priest (1 Sam 1:9). Later, in the history of the Jerusalem temple, the Woman’s Court was constructed. This separate court for women, located just outside of the temple itself, was where women prayed and offered their sacrifices, and was, according to Jewish tradition, constructed in the time of King Jehosophat (2 Chron 20:5; Carta’s Illustrated Encyclopedia of the Temple in Jerusalem, p. 93, by Airel and Richman). Also according to Jewish tradition, women were allowed to go past the Women’s Court and enter the temple sanctuary itself to offer up sacrifices although no scriptures are given to support this assertion (ibid.)
Leviticus 12:5,Two weeks. One may also ask why a woman remains in a state of ritual impurity only seven days for a male child and two weeks for a female child? To some of our minds that may have been “leavened” by the “women’s rights” agenda of the 1960s, this may seem sexist. One thing is certain, YHVH is not a respecter of persons. He does not value one gender above the other. Both male and female were made in his image (Gen 1:27). Therefore, Elohim is both male and female. For Elohim to view women as inferior, he would be showing favoritism to one part of himself over another, and this is not possible.
One explanation the Jewish sages give for the eight-day compared to the 14-day period of ritual impurity is that a male child has to be circumcised on the eighth day. A brit m’lah is to be a joyous occasion. If a woman were still in a state of ritual impurity she would not be able to participate in her son’s circumcision (The ArtScroll Tanach Series Vayikra, p. 187).
Leviticus 12:6,She shall bring. Why did the new mother have to bring a sin offering for her newborn child—after all isn’t childbirth a glorious and joyous event? To answer this question we will ask a question. What was one of the curses Elohim placed on Eve for her part in bringing sin into the world? (Gen 3:16) Labor pains were decreed upon woman for punishment for her part in original sin. The Jewish sages teach that the sin offering Torah demands her to give after giving birth is to atone for that. As believers in Yeshua, we might rather see this offering as pointing to ancient Israel’s need for atonement from sin in the Person of Yeshua the Messiah, who was yet to come. Does this not underscore the seriousness YHVH places on sin and that all have sinned and fallen short of his glory (Rom 3:33), and that we are all in desperate need of a Redeemer who would deliver us from that “certificate of sin debt that was against us” and nail it to his cross (Col 2:14)?
Leviticus 13:2, Leprous sore [Heb. tsaraath].This was an infectious skin disease and not necessarily leprosy.
Leviticus chapters 12 through 15 are some of the most distasteful and difficult to explain in the whole Bible, much less to relate to and to apply to our lives. After all, who wants to talk about diseases, disgusting molds and mildews, and bodily discharges? And who can relate to leprosy? Yuk!
Yet the Torah contains these subjects for a reason. Yes, sanitation, cleanliness and our physical good health is important to our Creator for obvious reasons, but lurking behind this distasteful and, at times, even revulsive subject is a much deeper issue: the disease of sin. When we view sin in terms of a contagious spiritual disease, suddenly we gain a new and deeper understanding of its destructive nature.
Even though the old adage, “Cleanliness is next to godliness” is not in the Bible, it is a biblical truism. Our cleanliness at all levels, body, soul (mind, will and emotions) and spirit are vital to a right relationship with Elohim. He is holy or set-apart (i.e. from the pollution, filth and defilement of this world), and without holiness, no one can see Elohim (Heb 12:14). In essence, holiness is nothing more than spiritual cleanliness. This is the deeper meaning behind Leviticus chapters 12 through 15.
Overview of Parshiot Tazria-Metzora (Lev 12–13 and 14–15)
Often these two parshiot (the plural of parashah meaning “Torah portion” in Hebrew) are combined in the yearly Torah reading cycle depending on how the biblical calendar falls for the year. Their combining is likely due to the fact that each is relatively short and deals with related subjects: namely, the ritual purity laws.
As we shall see, the causes of ritual impurity involve sin issues. As a remedy to this problem, the Torah prescribes procedures that the afflicted person had to follow in order to be deemed cleansed and thus be readmitted into the camp of Israel after having been temporarily expelled because of ritual impurity. All the ritual cleansing laws prophetically pointed to Yeshua’s atoning death on the cross.
These two parshiot dealing with diseased and unclean persons immediately come after the laws concerning clean and unclean meats (Lev 11). What the Israelites ate as well as the state of their physical bodies was an important aspect of holiness in the eyes of YHVH.
From these two parshiot, we learn that an unclean person could only become clean through the atoning blood of a sacrificed animal or through ritual cleansing of water by which he was reconciled to Elohim and brought back into the camp of Israel.
What can we learn from the juxtapositioning of these subjects (i.e. the laws pertaining to unclean meats and unclean people) in the Torah? Simply this. Man can easily become impure and defiled because of his innately depraved, crooked, and wicked heart that is at enmity with the laws of Elohim (Jer 17:9; Rom 8:7).
Since the fall of Adam, man has been in a state of impurity from Elohim. Thus, sin separates him from the presence of Elohim and from his fellow Israelites. Only the sin-atoning blood of Yeshua can bring the sinner to a place of purity where he can be reconciled to the Kadosh (Holy) One of Israel, and become part of the camp (i.e. the congregation of the saints or kadosh ones) of YHVH.
Leviticus 12:1–8 deals with the purification of women after childbirth. Adam Clarke in his commentary states that when a woman has to bring a sacrifice after the birth of her child, Elohim maintained the remembrance of the fact that through woman sin entered the world. He also required the memorial of a sacrifice to show that the state of a sinner, howsoever deplorable, is not hopeless. In every ceremony, we may see both the justice and the mercy of Elohim. Hence, while we have the knowledge of our spiritual impurity, we have also the knowledge of our cure—the sacrifice of an innocent animal, which always points to Yeshua who once and for all, in his sacrificial death, cleansed us from sin’s impurity.
Leviticus 13–14 deals with the disease of tzara. The noun tzaarath means “disease” or “skin disease” and is from the root tzara meaning “to be stricken, strike down, to smite heavily.” This is another disease that pictures the ravages of sin.
It was up to the priests to diligently inspect each diseased person—based on YHVH’s instructions and criteria—to determine whether one was unclean or not, and whether one was fit to remain in the camp of Israel. The priests were not to be hasty in their judgments, but were to make determinations based on diligent inquiry and to follow the exact protocols as outlined in the Torah. This teaches us that YHVH is exacting as to how sinners can be cleansed spiritually from sin and thus become part of the spiritual camp of the righteous redeemed. The Torah is the standard of righteousness that will judge all men. It also defines sin (1 John 3:4), and will determine one’s rewards in YHVH’s eternal kingdom (Matt 5:19).
Today, from time to time, those involved in gross sin must be put out of the congregation of the righteous. This is the duty of the leaders who must inspect individuals and make righteous decisions. Yeshua discusses this in Matthew 18:15–19 where he instructs leaders on how to deal with sin in the camp.
Exodus 15:26,I will put none of the diseases.Some Bible teachers quote this verse to mean that a Christian is immune from all sickness and disease. Is this what this verse is really saying?
On the contrary, the Bible teaches us that sometimes YHVH puts judgments upon people to either (a) bring them to repentance, or (b) because they are so evil, reprobate and past redemption, to impose the death penalty upon them.
Other times, people put judgments such as sickness upon them because of their own wrong choices. Such judgments are the consequences of their own actions; it is a function of the laws cause and effect.
Sometimes sickness comes upon people because YHVH takes his hand of protection away from people and they are left open as victims of the consequences of their own wrong doings, of other people (trials and persecution) or of Satan (spiritual attack).
Finally, according to the Scriptures and the laws of biology, every person will eventually die , for it is appointed for every one to die. Sometimes healthy people simply die quietly in their sleep. Most times, people die of sickness or disease as their body grows old, runs down and finally wears out.
What this verse is saying is that YHVH will not put diseases upon people as a judgment against sin if they obey his commandments. However, if they obey him, but have an unhealthy diet, live an unhealthy life, have a negative attitude, make foolish life decisions that open them up to suffering the negative consequence (or curses) brought on by their own foolish decisions, this is not YHVH putting the consequences of their action on them, but the people doing so to themselves.
I am YHVH that heals you. This is the first place in the Scriptures where YHVH promises to heal his people of sickness. Here is a list of other biblical verses containing similar promises: Deut 7:12 and 15; Pss 30:2–4; 34:18–19; 41:1;91 (entire chapter); 103 (entire chapter); Isa 40:28–31; 53:4–5; Jer 17:13–14; Mal 4:2; Mark 11:23–24; Luke 10:19; John 14:13; 15:7; 15:16; 16:23–24; Rom 8:31; 8:37; Phil 4:13; Jas 5:14–16; 1 Pet 2:24. Read these Scriptures when you are sick and believe YHVH’s promises for your divine healing.
Notice the stipulations that YHVH makes for his promise of healing to be fulfilled upon his people. His people must “diligently heed [Heb. shema meaning “to hear and to do”] the voice of YHVH by doing what is upright [Heb. yashar meaning “right, righteous, correct, straight] in his sight by obeying his Torah.
Is There a Connection Between Sin and Sickness?
What if any is the connection between the sins we commit and the sicknesses and diseases that come upon us? Much, as the Bible teaches.
“And it came to pass, as [Yeshua] went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off. And they lifted up their voices, and said, ‘Yeshua, Master, have mercy on us.’ And when he saw them, he said unto them, ‘Go show yourselves unto the priests.’ And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified Elohim, and fell down on his face at his feet, giving him thanks. And he was a Samaritan. And Yeshua answering said, ‘Were there not ten cleansed, but where are the nine?’ There are not found that returned to give glory to Elohim, except this stranger [lit. sprung from another tribe, foreigner or alien]. And he said unto him, ‘Arise, go your way, your faith has made you whole.'”
Prophetic Points to Analyze
verse 11— the midst of Samaria and Galilee
verse 12— ten men that were lepers
verse 12— that stood afar off
verses 14–15— they were cleansed … healed
verse 16— he was a Samaritan
verse 18— stranger
Samaria and Galilee were Roman provinces comprising of the ancient territories of the Northern Kingdom of Israel, the home of the ten northern tribes. As noted earlier, Yeshua spent much of his time ministering in that region and in much of what he taught, as well as the venues where he ministered, in the meanings of the geographical names, and in the terminologies used in describing his ministry activities, we can find a deeper or allegorical prophetic meaning relating to his ministry to the lost sheep of the house of Israel. This account of the ten lepers is no exception.
These ten lepers lived in the historic region of the Northern Kingdom, house of Israel or Samaria. The number ten corresponds to the number of tribes that historically had lived in that area. These tribes were: Ephraim, Manasseh, Reuben, part of Levi, Gad, Asher, Naphtali, Dan, Zebulin and Issachar. (Judah, part of Levi and Benjamin comprised the Southern Kingdom, or house of Judah; Simeon is omitted, for it is thought that they were assimilated into Judah in accordance with the Genesis 49:5–7 prophecy, and that their land inheritance was surrounded by that of Judah.) But when the ten northern tribes were exiled from the land of Israel they became strangers or aliens in the countries of their captivity. These terms are used throughout the Scriptures in reference to the scattered tribes of Israel. These lepers, because of their disease, were likewise aliens from their fellow Israelites in the land of Judea where they currently were living.
The term “leprosy” scripturally, was a generic term for any infectious skin condition and does not necessarily relate to the modern term leprosy that is a disease involving the slow rotting away of the flesh. Samson Raphael Hirsch, the nineteenth century Jewish Torah scholar, shows that the biblical skin condition of tzaraas is unrelated to leprosy and therefore is an erroneous translation in our English Bibles.Here is a brief study on the skin disease the Torah calls tzaraas and some of the spiritual implications of this ailment. It is quoted from the author’s own Torah commentary.
Leviticus 13 discusses various skin disorders known as tzaraas. The KJV uses the word “leprosy,” but this is a mistranslation. The [Jewish sages] teach (and so does Christian biblical commentator Matthew Henry in his commentary) that these skin disorders “[were] a plague often inflicted immediately by the hand of [Elohim].”
Tzaraas is a result of sins of the mouth such as slander, gossip, murder with the mouth, false oaths and pride as well as sexual immorality, robbery, and selfishness. For proof of this the [Jewish sages] cite the similarity between the Hebrew word for “skin disorder” (m’tzora) and the word “one who spreads slander”(motzeyra). They say that these skin disorders are “divine retribution for the offender’s failure to feel the needs and share the hurt of others. YHVH rebukes this antisocial behavior by isolating him from society, so that he can experience the pain he has imposed on others—and heal himself through repentance.”They then cite the examples of Miriam’s skin turning white when she slandered Moses. We must not forget what occurred to Gehazi and to king Uzziah, as well (2 Kgs 5:27; 2 Chr 26:19, 21).
It would be well for us to pause at this moment and to consider our own behavior with respect to our tongue. Thankfully, we’re under the grace of Elohim. But in the book of Acts, Ananias and Sapphira found out what happens when one sins with one’s mouth and Elohim pulls back his hand of grace. They were instantly struck dead. As we get closer to the end of the age and the return of Messiah it is likely that Elohim will begin to require greater spiritual accountability of his people, especially of leaders, in the areas we are discussing. He wants to instill within his people the true fear of YHVH-Elohim and a repentant and contrite heart, and to turn people away from lukewarmness. It is likely that such rapid judgments as happened to Miriam, Korah et al, Gehazi, Uzziah, Ananias and Sapphira and others in the Scriptures will begin to occur soon, in our day, and may already be occurring.
The time for playing fast and loose with our mouths and other members of our bodies is over. We are all being called to account by Elohim. Be hot or cold, not in-between! Yeshua is not coming back for a Babylonian (half world and half Word-orientated lifestyle), sin-spotted bride, but one who is without spot and wrinkle.
The skin disease, tzaraas, was like a red flag which if a person had it was regarded as a judgment from Elohim for the sin of slander, gossip, murder with the mouth, false oaths and pride as well as sexual immorality, robbery, and selfishness. That person was considered to be physically and spiritually contagious and so was put outside the camp of Israel until the disease was gone. According to Samson Raphael Hirsch, quarantine was a means of shocking the victim into recognizing his moral shortcomings and driving him to repentance.
It is the skin disease of tzaraas that the ten men of Luke 17 most likely had making them ritually impure and causing them to be legally banned from social contact with the rest of Jewish society. It was these social outcasts of the region of the historic homeland of the lost sheep of the house of Israel to which Yeshua was reaching out. These men knew they were spiritually and physically unclean and they cried out to the only one who could heal and save them—Yeshua the Messiah, whose very name means “salvation.”
Similarly, in the end times, the house of Israel (or the Christian church) will begin to recognize that many of its Torahless religious traditions have been inherited lies handed down from previous generations (Jer 16:19), that she has failed to remember her Torah-based marriage covenants with YHVH (Mal 4:4–6), and that the foreign lovers to which she turned spiritually did not satisfy her like YHVH her husband once had (Hos 2:7). The house of Israel (and the house of Judah) will eventually return to YHVH (Hos 2:6–7) in covenantal relationship (Jer 31:31, 33). They will no longer be a rejected people (Hos 1:6, 9). YHVH will begin to call his people to come out of the filth of Torahlessness and spiritual Babylon (Rev 18:4) and urge them to stop forgetting his Torah (Hos 4:6; 8:1, 12). YHVH pleads with both Judah and her sister Israel (Ephraim) to return to him from their backslidden spiritual condition (Jer 3:6–14). Hosea prophesied that both the houses of Ephraim and Judah will acknowledge their sin against YHVH (the sin of breaking their covenants with him and syncretizing themselves spiritually with the customs of the heathen nations around them, Hos 5:3), and begin to seek YHVH eagerly (Hos 5:15). Hosea then prophesies that Messiah will return after three days (or in the third millennium) to “revive,” resurrect or resuscitate them spiritually and give to Israel new life (Hos 6:1–2), after which she will live in Messiah’s sight during the Messianic Age (or Millennium, verse 3).
Yeshua’s encounter with the ten lepers is an allegorical picture of this. After the Messiah healed the lepers, he instructed them to present themselves to the priests whose duty it was, according to the Torah, to declare that they were physically healed and ritually clean. This pronouncement on the part of the priests cleared the way for the former lepers to legally integrate themselves back into Jewish society without fear of retribution or ostracism.
It is interesting to note that one of the ten “lepers” was a Samaritan. These people were highly shunned and disdained by many in the Jewish culture of the first century. This mixed race people lived in the historic lands of the house of Israel. They were most likely comprised of Northern Kingdom Israelites and heathen Gentiles that the Assyrians had transplanted into northern Israel when they conquered that nation. Here Yeshua is reaching out to this people whom the Jews despised and rejected. Hosea prophesied that the house of Israel would mix herself with the nations of the world (Hos 7:8; 8:8), yet Yeshua reached out to these same type of people when he ministered to the Samaritan woman at the well (John 4), and when he commanded his disciples to take the gospel to Samaria (Acts 1:8).
This account of Yeshua’s ministry to the ten “lepers” teaches us that even though some lost and scattered Israelites may be in a state of extreme spiritual contamination and pollution brought on by sin, YHVH’s grace is open to all—even those whom society shuns and considers to be at the lowest echelon.
Ezekiel 34 paints a clear picture of YHVH’s sheep who have been lost and scattered, but who YHVH, the True Shepherd, will regather. His sheep are starving spiritually, have been pillaged by evil and covetous shepherds and ravished by spiritual diseases and predators. Yeshua is that true Shepherd whose arms of love are still open wide (as they were while he was hanging on the cross). He takes upon himself the burdens of all lost Israelites who are returning to him and promises to heal and to feed them, and to give them beauty for ashes, the oil of joy for mourning, and the garments of praise for the spirit of heaviness.
What You Can Do
We must follow the example of Yeshua and reach out to anyone regardless of their race or religious affiliation and offer them the good news of spiritual healing and salvation through Yeshua the Messiah. The disease of sin has made all humans impure and separated us all from a loving relationship with YHVH Elohim through Yeshua. Only as we as come into contact with Yeshua the Savior , place our trust in him, and receive his mercy can we be made whole.
Romans 14:14,Nothing is unclean in itself. In this verse, is the Apostle Paul declaring that there is no longer a distinction between clean and unclean foods, therefore making void the biblical dietary laws? Let’s analyze the contextual and linguistic aspects of this passage to see what Paul is really saying here.
The word unclean (koinos) in this verse can also mean “common,” and in three places in the Apostolic Scriptures the two words “common” and “unclean” are used side by side; q.v. Acts 10: 14, 28 and 11:8, which says, “But I said, Not so, Master: for nothing common [koinos] or unclean [akathartos] has at any time entered into my mouth. “From this example, we see that unclean in Romans 14 can also mean “common” as we find in Acts 11. The word for unclean in Acts 11:8 is an entirely different word; therefore, akathartos is a reference to unclean meat, as proscribed by the Torah. Koinos, on the other hand, cannot mean unclean meat in Romans 14, or else Acts 11:8 would be a superfluous and unexplainably redundant in using two words that mean exactly the same thing. The word koinos is used elsewhere in the Apostolic Scriptures not to mean “unclean,” as in “unclean meat,” but “unclean” as in unwashed hands (Matt. 7:2), or “common,” as in something that is shared commonly among people (Acts 2:44; 4:32; Tit 1:4; Jude 3). Of the seven places this word is used in the Apostolic Scriptures it never means unclean meat.
In David Stern’s Jewish New Testament Commentary, on Romans 14 he states that Paul is not abrogating the biblical dietary laws. On verse 14, Stern says that Paul is referring to ritual purity, not whether something is unclean (nonkosher) meat or not. What is ritual purity? It is a reference to either how something was slaughtered, and whether it was bled properly, or whether the meat had previously been sacrificed to idols before being sold in the public meat markets—a common practice in that day in pagan cities.
Furthermore, Paul could not have been advocating eating swine, and other unclean meats, without making himself into a total hypocrite and liar, since in several places in the book of Acts he strongly states (toward the end of his life) that he was a Torah-observant Jew and walked orderly and kept the Torah (Acts 21:20), and that he had not broken any of the Torah laws (Acts 25:16), which would have included the dietary laws contained in the Torah.
Let’s also keep an important point in mind when speaking of YHVH’s biblical dietary commands: When someone gets born again or regenerated spiritually neither does their digestive system change nor Elohim’s standards of holiness and righteous living. Eating unclean or biblically unkosher meat is, from a purely medical standpoint, deleterious to one’s health regardless whether one is a believer in Yeshua or not, and Scripture still refers to eating unclean meat as an unholy, sinful act and an abomination, and the Word of Elohim does not change yesterday, today or forever!
Both a physical and spiritual response is required to survive the current Coronavirus/COVID-19 plague that is sweeping the earth. I discuss both of these needed responses in the video below.
In the video, I also briefly discuss Psalm 91. In this post, I go into more detail on this vital biblical passage. This should encourage anyone who is experiencing fear and anxiety over the current viral epidemic.
In the video, I also discuss the physical precautions that I’m taking to protect myself from this lethal virus. Other than following government recommendations, I am also taking nutritional supplements to strengthen my immune system. (This is what I’m doing and I’m not recommending this for anyone else. Do your own research and check with your health care provider on what to do for you.) The supplement that I am taking include the following:
Four to six thousand mg of vitamin C (ascorbic acid) spread out through the day.
Several thousand mg of vitamin D per day.
Potassium iodide each day.
Glutathione each day.
Psalm 91:1 (and the rest of Psalm 91) Is the Biblical 9-1-1 to Call in Our Time of Trouble
Psalm 91:1,Secret. Heb. cether means “covering, shelter, hiding place, secrecy,” and is from the root word meaning “to hide, conceal.” When troubles comes our way like a tidal wave, the natural human reaction is either to stand and fight or to flee in fear. In psychology this is known as “the fight or flight response.” The Bible teaches us that there is both a time to fight and a time to flee (Eccl 3:1; Matt 24:16; 12:14 cp. Eph 6:14; Luke 19:13). Spiritual discernment and being led by the Spirit of Elohim will direct us what to do and when. Regardless, at all times we need to be “hiding” in the secret place or under the shadow of YHVH’s “wings” with regard to our spiritual relationship with our Almighty Father in heaven as this verse states. When we are in that place of covering and under the shadow of the wings of the Almighty, which alludes to his throne room, we will not be cowering in fear from our enemies, but we will find the courage, will and stamina to stand firm in faith, and, if necessary, to come out and to fight the enemy not in our own strength, but in Elohim’s strength as led and guided by his Spirit.
Abide. This is the Hebrew word luwn meaning “to lodge, stop over, pass the night or abide.” A lodge is a place where one temporarily spends the night. When dark times come our way, we need to stop and spend the night or run to and abide in the throne room of the Almighty! This speaks of prayer, worship, praise and studying his Word.
Psalm 91:1,Cover. This Hebrew word literally means “to fence around or protect.”
Psalm 91:1, 4, 16, Under the shadow of the Almighty…under his wings. (See notes at Ps 61:4.) According to the ancient Jewish sages, Moses composed this psalm for the tribe of Levi who, while ministering in the tabernacle, dwelt under the shadow of the wings of cherubim that stood over the ark of the covenant in the Tabernacle of Moses—an earthly representation of YHVH’s throne room in heaven. The sages go on to explain that the psalmist describes the devout man of faith lives with Elohim in his heart, and never leaves Elohim’s shadow. Such a man is a true biblical hero of faith to whom Elohim pledges (v. 16) to satisfy with long life and to show him his salvation or deliverance from evil (The ArtScroll Tanach Series Tehillim/Psalms Commentary on Ps 91). This psalm ends with the promise of the blessing of long life to those who love and serve YHVH, and beyond that, salvation, which is the Hebrew word Yeshua—the very name of the coming Messiah, who would offer his people deliverance from the ultimate enemy, namely sin and its death penalty. The result of this deliverance is the glorious divine gift of eternal life through faith in Yeshua the Messiah—the supreme gift and blessing of all! This psalm is literally a prophecy pointing to the Messiah.
Exodus 15:26,I am YHVH that heals you. This is the first place in the Scriptures where YHVH promises to heal his people of sickness. Here is a list of other biblical verses containing similar promises: Deut 7:12 and 15; Pss 30:2–4; 34:18–19; 41:1;91 (entire chapter); 103 (entire chapter); Isa 40:28–31; 53:4–5; Jer 17:13–14; Mal 4:2; Mark 11:23–24; Luke 10:19; John 14:13; 15:7; 15:16; 16:23–24; Rom 8:31; 8:37; Phil 4:13; Jas 5:14–16; 1 Pet 2:24. Notice the stipulations that YHVH makes for his promise of healing to be fulfilled upon his people. His people must “diligently heed [Heb. shema meaning “to hear and to do”] the voice of YHVH by doing what is upright [Heb. yashar meaning “right, righteous, correct, straight] in his sight by obeying his Torah.
Is There a Connection Between Sin and Sickness?
What if any is the connection between the sins we commit and the sicknesses and diseases that come upon us? Much, as the Bible teaches.
First, let’s establish some basic truths.
Everyone will eventually die, so not all sickness is a result of sin (Heb 9:27).
Some sickness isn’t due to sin, but so that YHVH might be glorified when the person is miraculously healed (John 9:2–3).
The purpose of some sickness is for spiritual refinement to bring us to a higher level spiritually as was the case with Job.
In a general sense, pain, suffering and death came upon all men because of Adam and Eve’s initial rebellion against YHVH Elohim in the Garden of Eden. As a result of the “fall of man,” all men have come under this curse and suffer as a result.
Unto the woman [Elohim] said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Gen 3:16–19)
Some sickness is a direct result of disobeying YHVH’s commandments; it’s YHVH’s judgment against that sin. In Exodus 15:26, YHVH speaks about not putting the diseases of Egypt upon his people if they will follow his commandments.