The Gospel Message in the Tabernacle of Moses — The Courtyard
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Tag Archives: Exodus
Dealing With Sin at the Red Heifer Altar and the Altar of Sacrifice
Exodus 27:1–8, An altar. Just inside the door of the tabernacle was the altar of sacrifice. It was made of acacia wood overlaid with bronze, which is a shadow picture of Yeshua bearing the judgment for men’s sins on the cross. The blood of the sacrifice was poured out on the ground at the base of the altar picturing Yeshua shedding his blood at the cross. Two lambs were offered at the altar morning and evening (Exod 29:38–42). This pictures our need to come humbly before our Father in heaven morning and evening in prayerful devotion as living sacrifices to confess our sins, to praise and thank him (Ps 51:16–17; Heb 13:15; 1 John 1:7–9).
The Altar of Sacrifice in More Details. Upon understanding that the Person and work of Yeshua is the way into life, spiritual light and truth, one must also recognize that one’s sin liability keeps one from a having personal relationship with one’s Creator. The broken fellowship with one’s Creator due to the uncleanness of sin is the reason for this. For one to have a relationship with a sinless, perfect, totally set-apart or holy Elohim,the sin problem has to be dealt with. Sin must be atoned along with the resulting guilt, shame and penalty (death) that sin brings. In the Tabernacle of Moses, liability and effect of sin is dealt with at the altar of the red heifer outside the gate of the tabernacle, which represents the work of Yeshua at the cross (Heb 13:10–13). There one was purified and made ready to come into the actual tabernacle. Upon doing so, the first thing one encountered when entering the tabernacle was the altar of sacrifice where both kosher animals and unleavened bread (made of the finest flour and the purest olive oil) were offered, and a fermented wine libation was poured out twice daily (morning and afternoon, Num 28:1–8). These all picture the body of Yeshua being broken and slain for us and our need to “eat” his body and “drink” his blood in a spiritual sense (John 6:35–58). The supper on Passover night which overlaps on to the first Sabbath of the Feast of Unleavened Bread is also picture of this since the participants would eat fire-roasted lamb, unleavened bread and fermented wine.
The fire on the altar was to be kept burning at all times; it was never to go out (Lev 6:13). Additionally, before ministering at the altar, a priest was to always wash his hands and feet at the bronze laver (Exod 30:17–21) and to put on the priestly robes (Lev 6:10). These things are prophetic shadows that point to the ministry of Yeshua before the throne of the Father in heaven. There, as our heavenly high priest, he, in an ultimate state of purity and perfection he is ever making intercession for us and reconciling us to the Father (Eph 2:18; 1 Tim 2:5; Heb 7:25–26; 8:1–2, 5–6; 9:11–22; 10:19–22; 1 John 2:1).
At the twice daily offering (the morning shacharit and the afternoon minchah), a yearling lamb was sacrificed on the north side of the altar, or its left side as viewed from the holy of holies, which represents the throne of Elohim. (Furthermore, north is significant since Scripture seems to indicate that the third heaven where Elohim dwells is in the northern region of the sky [Isa 14:13].) The lamb’s blood was then sprinkled round about the altar as an atonement for sin, while a wine libation was poured out onto the altar, and unleavened bread was cooked and offered at the same time on the altar (Num 28:1–8; Lev 1:11). The fact that the lamb was killed on the north or left side of the altar is prophetically significant since it points to Yeshua’s first coming as the Suffering Servant Messiah, the Lamb of Elohim. The left side is significant since the left hand (usually the weaker hand), in Jewish thought, represents grace and mercy, while the right hand (usually the stronger hand) represents strength, power and judgment. At his first coming, Yeshua was like a lamb led to the slaughter (Isa 52:13–53:12, especially note 53:7) as he spilled his blood as an atonement for men’s sins (Isa 53:5–6,10). Upon his death and glorious resurrection, he returned to heaven where he took his rightful place as the right arm of YHVH Elohim (Acts 7:55–56; Rom 8:34). At Yeshua’s second coming, he will come, not as a lamb led to the slaughter this time, but in power and glory as a warrior on a white stallion to judge the wicked and to reward the righteous. After that, he will assume his position as King of kings and Lord of lords over the earth during the Millennium as revealed in the Book of Revelation.
Now let’s consider the actual construction of the altar of sacrifice to see how it pointed prophetically to Yeshua in other ways. It was constructed of acacia wood overlaid in bronze. Wood and trees represent men (Ps 1:1,3; Jer 5:14). Yeshua was a carpenter. Bronze speaks of judgment. Yeshua, a man who worked in wood (representing humanity) and died on a tree took the fire of judgment upon himself for humanity’s sins.
All the animals slaughtered in the sacrificial system were similar to the minimum amount due on a credit card statement of a bill so huge one cannot possible pay the balance, so one pays the minimum until somehow, miraculously, someone will step in to pay the full amount. Yeshua paid that debt for each of us at the cross.
The first sacrifice was lit by fire from heaven. This signifies that the blood of Yeshua delivers us from the wrath of Elohim (Rom 5:9).
YHVH sent fire from heaven once to light the altar of sacrifice, but it was up to the priests to maintain that fire. The fire had to be constantly fed and the old ashes had to be removed to keep the fire burning. Similarly, when a person is redeemed spiritually and born again by the Spirit of Elohim, he has to maintain the spiritual fire in his life to ensure that it doesn’t die out due to lack of fuel, or get choked due to the ashes of traditions and dead works.
Offerings were made on the altar of sacrifice in the morning and in the evening. This teaches us that twice daily we must come before YHVH’s throne in heaven and at the altar there leave our prayers and confess our sins (1 John 1:9), drawing close to our loving Creator in communion and devotion of service to him.
The Door and the Veil of the Tabernacle: Onward and Upward in Yeshua!
Exodus 26:36–37, Door of the tent. This door had the same colors as the door to the outer courtyard (blue, crimson, white and purple) and was also woven of fine linen. The door was the same size in area, though it was a different dimension than the first door, for it was taller and narrower. This teaches us that the view of Yeshua becomes higher, and the way to the holiest place becomes narrower and the requirements become more stringent as one draws closer in proximity to YHVH’s glorious presence.
Five wooden pillars covered in gold supported by bronze bases held the curtains up. Again, the wood-covered gold speaks of the righteousness of the saints. Bronze speaks of Elohim’s judgment and five can speak of both the five books of YHVH’s Torah as well as the five-fold ministry the purpose of which is to ground YHVH’s people in his Torah-instructions in righteousness. In so doing, the Saints will become like Yeshua, who was the physical embodiment of the Torah—or YHVH’s Torah-Word made flesh (the Living Torah, John 1:1, 14).
The Door of the Tent in More Detail
This door had the same coloring as the outer door: purple, white, crimson and blue. This door had different dimensions as the outer door, but occupied the same area. This door was about half the width, but twice as high as the outer door. This speaks of the fact that as one grows and matures spiritually, the way of life, the path of righteousness and the way to intimacy with the Father gets narrower and the standards are elevated.
It was held up by five pillars picturing the fivefold ministry (Eph 4:11), which is likened to a hand: The apostle is like the thumb. The other fingers cannot work properly without it. It has more flexibility than the rest and can do things the others can’t. The prophet is like the index finger and points out people’s faults and points the direction people are to walk in, yet he must be very gracious, humble and self-effacing in his activity since he has three fingers pointing back at himself. The evangelist represents the middle finger which extends or reaches outward the farthest to bring people to YHVH. The shepherd (pastor) is the ring finger representing gentleness and love. The teacher, like the little finger that is used to dig stuff out of one’s nose and ears, digs out nuggets of truth in hard to reach places (e.g. ear and nose).
The five pillars were made of acacia wood overlaid in gold, which speaks of Yeshua’s humanity and his divinity. The pillars were set in bases of bronze speaking of YHVH’s righteous judgments and that all judgment will be left up to Yeshua who is over all and has judged and will judge all (Heb 2:8; Eph 1:22). Furthermore, Yeshua as head of the body of believers, the gates of hell will not prevail against his elect (Matt 16:18; Heb 3:6).
Exodus 26:31–37, A viel. The veil or parochet divided between the holy or set-apart place and the holy of holies or most set-apart place. It was woven of fine linen of the same four colors as were the previous two curtains—blue, crimson, purple and white, except this veil had cherubim embroidered into it. The most set-apart place is a picture of returning to the Garden of Eden, which had cherubim guarding its entrance (Gen 3:24), except this time it is the New Jerusalem in the New Heaven and New Earth.
It was this same veil that was rent from top to bottom in the second temple in Jerusalem at the time of Yeshua’s crucifixion (Matt 27:51). The writer of the Epistle to the Hebrews teaches a correlation between the tearing of Yeshua’s flesh on the cross and the tearing of the veil, and that this event opened the way for believers to be able to enter into the most set-apart place and to come boldly before the throne of Elohim through the shed blood of Yeshua (Heb 10:19–22 cp. 4:14–16).
The Veil in More Detail
This veil to the most set apart place (also knonw as the oracle or deveer) contained the four colors of the other two veils: crimson, blue, purple and white. Unlike the others, this veil had embroidered cherubim on it. It hung on four pillars of overlaid gold acacia wood. The pillars were set in bases of silver with the curtain hanging by rings of gold.
This veil is what separated men from the very Presence of Elohim. At Yeshua’s death the veil in the temple was split from top to bottom (Matt 27:51) opening the way to all into the holy of holies by and through the redemptive work of Yeshua on the cross (Heb 10:19–22).
Exodus 19–31 Prophetic Types and Shadows Pointing to Yeshua’s Marriage
An Overview of YHVH’s Marriage to Israel as Fulfilled in the Lives of Redeemed Believers
YHVH married the children of Israel at Mount Sinai.
Read Ezekiel 16:1–14.
Redeemed believers are preparing to be the spiritual bride of Yeshua.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Messiah. (2 Cor 11:2)
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, “Write, Blessed are they which are called unto the marriage supper of the Lamb.” And he saith unto me, “These are the true sayings of Elohim.” (Rev 19:7–9)
What are the prophetic implications of and spiritual parallels between YHVH’s first marriage to ancient Israel and YHVH-Yeshua’s upcoming marriage to his bride—the saints who keep his (Torah) commandments and have faith in him (Rev 12:17; 14:12)? In his Parable of the Ten Virgins (Matt 25:1–13), Yeshua likens his bride to the five wise virgins who had oil in their lamps. Oil is a Hebraism for the Spirit of Elohim and the Torah. In other words, the prospective bride of Yeshua will walk in the Spirit of Elohim and the truth of Torah, which Yeshua tells us is a mandatory requirement if one is to have a relationship with YHVH (John 4:23–24; 1 John 2:3–6). We learn from the fact that since five foolish virgins who weren’t allowed into the wedding supper that not all redeemed believers will be the bride of Yeshua. Some believers will be the least in YHVH’s kingdom and some will be the greatest (Matt 5:19). According to Yeshua, how obedient one is to the Torah will determine one’s level of rewards in his eternal kingdom (Matt 5:19).
Between Exodus 19 and 24, we find recorded the steps Israel took to enter into a marital or covenantal agreement with YHVH. In chapter 19, we discover what the pre-marital preparations YHVH required of Israel before he would marry her. In Exodus 20–23 are recorded the terms of the marriage covenant. These were the marriage vows or ketubah to which Israel agreed to live by, and which would determine the nature of Israel’s and YHVH’s spiritual marital relationship. In three places (Exod 19:8; 24:3, 7), Israel agreed to these terms when she said “I do.” Finally, in Exodus 24, we find the covenant or marriage contract committed to writing and ratified or signed.
Now let’s review the specific details of this marriage agreement between YHVH and ancient Israel, and see how this relates to us as redeemed believers. What are the parallels between the events at Mount Sinai,the day of Pentecost in Acts 2 and Yeshua’s second coming?
Exodus 19:1, YHVH gave the Torah to Israel at Mount Sinai most likely at the Feast of Weeks (Shavuot or Pentecost, Lev 23:15–21). On the day of Pentecost, the Spirit of Elohim wrote the Torah on the hearts of redeemed believers in fulfillment of Jeremiah’s prophecy (Jer 31:31–33; Acts 2:37).
Exodus 19:2, Mount Sinai symbolized the exalted Presence and heavenly government of Elohim. Israel camped before the mount positioning themselves to receive a spiritual blessing from YHVH. Likewise, Yeshua instructed his disciples to tarry or position themselves in Jerusalem until they were endued with power from on high (Luke 24:49). Once empowered by the Spirit, they would be able to walk out the Torah and to be a spiritual light to the nations (Acts 1:8).
Exodus 19:3, Moses acted as YHVH’s intermediary to prepare the Israelites for their marriage to him. Malachi prophesied that in the last day YHVH would send his forerunners in the spirit of Elijah to turn the hearts of the children back to the foundations of their faith including the Torah before the return of Yeshua, thus preparing the saints to be the bride of Yeshua (Mal 4:1–6).
Exodus 19:5, YHVH presents the terms of the marriage covenant (or ketubah) to Israel. Those conditions are the Torah. If they chose to accept YHVH’s terms, they would be his treasured possession (or am segulah), and would be above all the people of the earth.
Exodus 19:6, They would become not only his wife, but a kingdom of priests or kings and priests to lead the rest of the world into relationship with YHVH. That will be the role of the resurrected saints or bride of Yeshua during the Millennium according to the Book of Revelation (Rev 1:6; 5:10; 20:6).
Exodus 19:8, The people said “I do” to YHVH. This was the bride of Israel accepting YHVH’s ketubah or Torah and their promise to be faithful to the Torah. On the day of Pentecost, 3000 new believers said “I do” to YHVH-Yeshua when they repented of their sins (i.e. Torahlessness; see 1 John 3:4; Acts 2:38), put their faith in Yeshua the promised Messiah, and were baptized for the remission of sins (Acts 2:41). In so doing, they became the betrothed to Yeshua, and began preparing for marriage.
Exodus 19:9, YHVH indicated that he would came in thick clouds. Yeshua ascended in the clouds and will come back in thick clouds (Acts 1:9–11).
Exodus 19:10, Until the coming of YHVH, Israel was to prepare or sanctify herself by washing her clothes. YHVH is not coming back for a bride with spot and wrinkle (Eph 5:27), but one who will be wearing pure white robes of righteous deeds of the Torah (Rev 19:8 cp. Matt 5:19), and the righteousness of Yeshua (Rom 5:21; 8:1–4, 10; 1 Cor 9:21; Eph 2:6, 10; Gal 2:20; 2 Cor 5:17; Eph 4:22–24; Phil 1:11; Tit 2:14; Heb 13:21).
Exodus 19:11, As the Israelites were given two days to prepare for YHVH’s coming on the third day, so the bride of Yeshua has been given 2000 years to prepare for his second coming, and he will come in the third millennia after Yeshua’s first appearance.
Exodus 19:15, In preparation to meet YHVH, the Israelites were to abstain from all carnal relations with their wives. Similarly, the end times saints must be preparing to wed Yeshua by keeping themselves spiritually pure from any carnal activities that might take their focus and attention off him. Additionally, YHVH is presently calling his bride out of spiritual fornication with the world system or Babylon the Great (Rev 18:4; 2 Cor 6:17).
Exodus 19:16, 19, As there was lightning, thunder, clouds and smoke at YHVH’s Presence when he came down from the mountain, so was a rushing wind and fire on the day of Pentecost, and there will be that and much more at Yeshua’s second coming when he comes down from heaven for his bride (Matt 24:29–30; Rev 11:14–19). As the shofar blast announced YHVH’s arrival at Mount Sinai (Exod 19:16), even so, the shofar will also sound at Yeshua’s second coming for his bride (Matt 24:31; 1 Thess 4:16; 1 Cor 15:51–53; Rev 11:14–19). This speaks prophetically of the shofar blast signaling the new moon of the seventh month on Yom Teruah when the saints or the bride of Yeshua will be resurrected (changed in the moment of a twinkling of an eye at the last or seventh shofar blast) to meet Yeshua in the air (1 Cor 15:51–53; Rev 11:14–19).
Exodus 19:17, Moses brought the people out to meet YHVH. Those coming in the spirit of Elijah are presently preparing the bride of Yeshua to meet him, and then they will present her to Yeshua at his second coming.
Exodus chapters 20–23, The ketubah or marriage contract, which contains the terms of the Mosaic or Sinaitic Covenant (i.e. Israel’s marriage vows, i.e. the Torah), is presented in these chapters.
Exodus 24:1, The leaders of Israel (Moses and the 70 elders) and the priests (Aaron and his sons) went up to meet YHVH. This group prophetically represents the wise virgins and saints who keep YHVH’s commandments and have the testimony of Yeshua (Rev 12:17; 14:12), who will be the bride of Yeshua, and who will also rule as kings and priests in Yeshua’s millennial kingdom (Rev 1:6; 5:10; 20:6).
Exodus 24:3, Israel the bride agreed to the terms and conditions of the ketubah (the Torah) that YHVH offered her.
Exodus 24:4, The ketubah was written out. This marriage agreement involved all 12 tribes. YHVH made no agreements with Gentiles. Similarly, the New or Renewed Covenant is made only between YHVH and redeemed Israelites from the houses of Israel and Judah (Heb 8:8). Only redeemed Israelites from the 12 tribes of Israel will be allowed into the New Jerusalem, for that city contains no Gentile gate (Rev 21:12). Strangers and sojourners from the nations (the Gentiles) are welcome to join (or be grafted in to) Israel if they agree to follow YHVH Elohim, keep his Torah-commands, and to put their faith in and become disciples or followers of Yeshua the Redeemer of Israel (Exod 12:49; Rom 11:16–32; Eph 2:11–19).
Exodus 24:5, The firstborn of each family were originally the priests of their homes (before YHVH instituted the Levitical priesthood in Exod 32:26–29). Presently, fathers and husbands are to be the priests over their homes with Yeshua as the Great High Priest over everyone (1 Pet 2:9 cp. Eph 5:23).
Exodus 24:6, Moses sprinkled half the blood of a sacrificed animal on the altar, which prophetically pointed to Yeshua shedding his blood on the cross, so that we might enter into covenantal relationship with YHVH. The wine Yeshua drank at the last supper thus ratifying the New Covenant signified the blood he was about to shed at the cross (Matt 26:26–28). When we as redeemed believers drink the third cup (i.e. communion) at the Passover seder and eat of the unleavened bread of communion, we are signifying our marital commitment to YHVH-Yeshua. We are accepting the terms or ketubah of the covenant—the New Covenant, which includes the Torah being written on our hearts by the Spirit of Elohim (Jer 33:31–33; Heb 8:8–10).
Exodus 24:7, Israel agreed to the terms of the ketubah the third time. As Israel pledged loyalty and obedience to YHVH, even so, we also must confess with our mouths and believe in our hearts that Yeshua was raised from the dead, and then walk in righteousness, which is obedience to the Torah (Rom 10:4–13; Ps 119:172).
Exodus 24:8, Moses sprinkled the blood of an innocent animal over the people, which is a prophetic picture of Yeshua shedding his blood at the cross for the redemption of sinners from the penalty of sin, so that they might enter in a sinless state into a covenantal relationship with YHVH (Heb 9:18–22).
Exodus 24:9–12, Only after the blood of the sacrificed animal was shed and sprinkled over the people were the elders permitted access into the Presence of Elohim. Only through the shed blood of Yeshua and through the veil of his flesh are we able to come boldly to Elohim’s throne of grace (Heb 10:19–20; 4:16).
Exodus 24:11, The elders eating and drinking in the Presence of Elohim is a prophetic picture of the marriage supper of the Lamb (Rev 19:9).
Exodus 24:12, The Torah-law or ketubah was written on tablets of stone then. Now it is written on the tablets of the hearts of redeemed believers by the Spirit of Elohim (Jer 31:31–33; Heb 8:8–10).
Exodus chapters 25–31, Once married, YHVH instructed the Israelites to build a house for the newly married couple where they could live together in a peaceful marital relationship. The saints are now the temple of the Set-Apart Spirit, and YHVH wants to dwell in the set-apart temple of our hearts and minds. We stay set-apart by following YHVH’s Torah, by loving, obeying and abiding in Yeshua through the empowerment of his Spirit of Elohim in our heart, thoughts and actions. If we do these things, we will be the chaste, virgin and righteous bride ready to meet Yeshua at his second coming.
Exodus 18:1—20:26 Parashat Yitro
This is a gospel-oriented Torah study. Our goal is to connect the good news of Yeshua the Messiah (the gospel message) to its Hebraic, pro-Torah roots or foundations. The information given here is more than head knowledge. Understanding and wisdom (the right application of knowledge that is based on truth) is taught thus making biblical truth practical, relevant and applicable to your daily life. The truths of the Bible not only have the power to transform your life here and now for the better, but eventually to take you past the veil of death and into eternity.
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“You will keep the Sabbath!” Thus saith YHVH to Israel…
Exodus 16:4–30, The Sabbath. This chapter chronicles YHVH’s efforts to literally force an irreverent, unruly and disobedient nation to keep the seventh day Sabbath. He did so in a most poignant way—through food and hunger. It’s as if he were instructing the stiff-necked and rebellious Israelites that if they refused to follow his Sabbath instructions, they would literally go hungry. “If you don’t obey me, you don’t eat.” This shows the gravity the Creator places on the Sabbath command. Yet despite these clear instructions, most in the Babylonian church today, like the rebellious children of Israel of old, refuse to obey YHVH’s clear instructions regarding the Sabbath. Instead, they prefer to believe the doctrines of men proffered to them by their spiritual leaders that purport to invalidate the Sabbath command. Paul’s sage observation in Romans 8:7 describes the situation perfectly: “Because the carnal mind is enmity against Elohim: for it is not subject to the [Torah] law of Elohim, neither indeed can be.” In our day, the same question can still be asked of followers of Yeshua that YHVH asked of the Israelites at that time, “How long do you refuse to keep my commandments and my laws?” (Exod 16:28).
Not only this, but by forcing the Israelites to gather manna each day, he is teaching them to work for their daily bread for six days. Though the bread came from heaven—YHVH’s was its source—he still required the people to work each day by going out and gathering it. There is no free lunch even where YHVH is concerned. The nation of Israel wasn’t a welfare state empowering lazy freeloaders! If a man doesn’t work, he doesn’t eat. The Sabbath command in Exodus 20 not only prescribes resting on the Sabbath, but this presupposes that one has followed the preceding command to work the previous six days. Humans are naturally inclined to laziness. If one doesn’t have to work, they won’t. YHVH works maintaining and sustaining the universe. YHVH who created humans in his image expects us to follow his example of working and then resting.
Moreover, this chapter is almost entirely dedicated to instructions pertaining to preparing for the Sabbath. This shows the priority that YHVH places on Sabbath observance for his people. Also note that these instructions are given many weeks before the official giving of the Torah (or law of Moses) at Mount Sinai. This is but one of the many examples of YHVH revealing key aspects of his Torah-law before he gave it the Israelites in one legal codified corpus at Mount Sinai.
Exodus 16:4, On the sixth day…prepare. (Also note verse 23.) The sixth day of the week was to be a day of preparation for the Sabbath, so that the Sabbath rest could be complete allowing for man to fully focus on being spiritually edified in the presence of his Creator without the distractions of food preparation and the other mundane duties of life.
Is There a Connection Between Sin and Sickness?
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.
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.
And said, If thou wilt diligently hearken to the voice of YHVH thy Elohim, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am YHVH that healeth thee.
The Torah further makes the connection between sin and sickness when it lists the curses for Torah disobedience in Deuteronomy 28:21–22.
YHVH will make the plague cling to you until He has consumed you from the land which you are going to possess. YHVH will strike you with consumption, with fever, with inflammation, with severe burning fever, with the sword, with scorching, and with mildew; they shall pursue you until you perish.
In Deuteronomy 7:15, YHVH again mentions not afflicting his people with the sicknesses of Egypt if they will obey his Torah-commandments.
And YHVH will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee.
The Bible indicates a direct relationship between sin and healing in Psalm 103:3,
Who forgiveth all thine iniquities; who healeth all thy diseases…
“Leprosy” or the infectious skin disease the Torah refers to as tsaraat (Lev 14:34) was a judgment from YHVH against several specific sins.
When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession…
In several instances in the Scriptures, we read that tsaraat was a direct result of a specific sin. In the case of Miriam, it was the sin of pride and rebellion against spiritual authority and using her tongue in an evil manner against YHVH’s spiritual authority (Num 12:1, 9–10). In the case of Gehazi, he became leprous because of greed and lying (2 Kgs 5:20–27). Uzziah, the king of Judah, became leprous because of his pride and rebellion against YHVH when he dared to violate the Torah by burning incense in the temple (2 Chron 26:16–23).
Envy can bring on bone diseases. Envy can also refer to “jealousy and sexual passion.”
A sound heart is the life of the flesh: but envy the rottenness of the bones. (Prov 14:30)
Sexually transmitted diseases are a direct result of sexual promiscuity and idolatry, and is a judgment from Elohim against those who engage in such ungodly practices.
For this cause Elohim gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. (Rom 1:26–27)
Yeshua, on several occasions, equates sin and healing. That is to say, he viewed forgiveness of sin and healing of disease as synonymous concepts. To him, the sickness was a result of sin.
Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? (John 5:24)
Yeshua shows that illness can be a direct punishment for sin, as well, when he states that a man whom he had just healed was sick because of his sin.
Afterward Yeshua findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. (John 5:14)
YHVH’s laws of judgment against sin are still in operation even in the so-called “New Testament era of grace.” YHVH struck down and killed Annaias and Sapphira because they lied to the apostles and the Spirit of Elohim (Acts 5:1–11).
Paul confirms the truth that there is still a correlation between sin and sickness when he states that some within the body of Yeshua get sick and die because of sin. Illness is a direct punishment for sin. Paul teaches that this can occur when a believer doesn’t have the proper fear and respect for YHVH Elohim and those things which are set-apart of kadosh such as blood and body of Yeshua as symbolized in the Passover communion service by the bread and the wine.
For I have received of the Master that which also I delivered unto you, that the Master Yeshua the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Master’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Master, unworthily, shall be guilty of the body and blood of the Master. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Master’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Master, that we should not be condemned with the world. (1 Cor 11:23–32)
When trials of our faith fall on us including sickness and disease, Scripture instructs us to receive it with joy realizing that this is occurring for our spiritual refinement. We are to then ask YHVH for wisdom presumably to help us to understand why the trial is occurring, so that we can repent of sin and learn from our mistakes.
My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. If any of you lack wisdom, let him ask of Elohim, that giveth to all men liberally, and upbraideth not; and it shall be given him. (Jas 1:2–5)
Let us not forget that whom our Father in heaven loves he chastens. Sickness often is a form of loving chastisement or discipline from YHVH Elohim,
And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of YHVH, nor faint when thou art rebuked of him: for whom the YHVH loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, Elohim dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. (Heb 12:5–13)