上帝再次告訴摩西和亞倫與百姓健康有關的重要條例。十三章的條例是設定來保護以色列民及控制一種最可怕的疾病──大痲瘋──的蔓延。我們不確定當時的以色列人曉不曉得痲瘋病是否會傳染（不過上帝曉得），因為這種疾病似乎被認為會使一個人在禮儀上變成不潔淨。痲瘋病人要離開營區，這樣別人才不會接觸到他們，他們也成為不潔淨的，不能參與群體的生活或到會幕敬拜。

        十三章似乎談到好多種其他的疾病，但都統稱為「大痲瘋」，甚至衣服或皮子上發霉也叫做大痲瘋（13：47）。一個人的症狀究竟只是表面的痲瘋現象，或真的需要把他完全隔離，或將其焚燒（如果是物體），需要十分小心的區別。一個有痲瘋嫌疑的人經祭司仔細檢查後，（1）要將他關鎖七天（13：26、50；七天表示一個完整的觀察期）；（2）如果診查結果呈陽性反應，要將他完全隔離（13：46）；（3）若呈陰性反應則可恢復正常的生活，包括會幕的敬拜。

        以色列人對上帝的主權有強烈的信念，他們認為一個人若得了痲瘋病或其他疾病就是因罪的緣故受到上帝審判。在聖經裡確實有幾個痲瘋病例是罪直接造成的結果（如米利暗，民12：10；基哈西，王下5：25~27；和烏西雅，代下26：18~21）。事實上，這個觀念在新約還是很流行。門徒指著一個瞎眼的問耶穌：「這人生來是瞎眼的，是誰犯了罪，是這人呢﹖是他父母呢﹖」耶穌回答說：「都不是……是要在他身上顯出上帝的作為來」（約9：2~3）。對猶太人而言，這大概是看待苦難的一個全新的方式。耶穌的確教導許多新事，也帶來許多改變。

        如果一個人真的得了大痲瘋，就要馬上採取強烈的措施將他從社會中隔離。首先，他要撕裂衣服、蓬散頭髮，還要蒙住上唇；這些都是哀悼的記號（參結24：17、22），就像是他死了一樣；若在路上見了人，他還要喊叫說：「不潔淨了，不潔淨了」。痲瘋病可能被認為是不治之病，因為沒有一個地方提到醫治的方法。不過一個痲瘋病人潔淨後，上帝為他預備有潔淨的儀式（十四章）。這似乎指出，得潔淨是上帝的作為。新約裡也說耶穌──最偉大的神醫──潔淨了長大痲瘋的病人，而不是治好了他們。

        痲瘋病從很多方面都可以視為是罪的象徵：（1）它從內部發生，到末期才顯露於外；（2）它是一種污穢、可憎的疾病；（3）痲瘋病很難醫治；（4）它起初又小又不起眼，但最後卻能帶來死亡。靈魂的痲瘋病比真正肉體的痲瘋病更可怕，因它至終導致永遠的滅亡和痛苦。它污穢人的內心和良知，惟有耶穌基督藉著祂的恩典有能力潔淨。以色列人的祭司只能宣判人有無痲瘋病，但基督神聖的祭司等次超越前者，祂能潔淨並醫治痲瘋病，不論是身體上或心靈上的。在馬太福音我們讀到有一個痲瘋病人來拜耶穌，對祂說：「主若肯，必能叫我潔淨了。」然後耶穌做了沒有人會做的事，祂伸手摸那病人說：「我肯，你潔淨了吧。」（太8：2~3）同樣的，今天耶穌也願意摸任何到祂面前的人，潔淨他們的罪。如果上帝的憐憫沒有藉著耶穌基督向人施展，那麼我們都將是不潔淨的，不配與上帝相交。律法只顯出我們的疾病，但耶穌基督的福音向我們指出在祂裡面的盼望和幫助。

        主耶穌，您曾潔淨了十個長大痲瘋的，並叫他們去給祭司查看，但只有一個人在得醫治後回來感謝您（路17：12~19）。耶穌，謝謝您將我們從靈魂的痲瘋罪中拯救出來。謝謝您！奉主耶穌基督聖名，阿們！

English

        Once again, the Lord spoke with Moses and Aaron concerning important health matters. These t\regulations in chapter 13 were designed to protect the people and control the spread of one of the most terrible and dreaded diseases, leprosy. It is not certain whether most terrible and dreaded diseases, leprosy. It is not certain whether the Israelites at that time knew if it was contagious or not (however God did), for it seems that the disease is referred to as making one ceremonially unclean. Lepers were separated from the camp so that others might not come into contact with them, thus becoming ceremonially unclean themselves and therefore unable to participate in community life or go to the Tabernacle for worship.

        It appears that various other diseases, as well as the leprosy we know of today, are discussed here, but all are put under the general name “leprosy”, even mildew in garments or leather (13:47). Great care was taken to distinguish if the affliction was only the appearance of leprosy, or actually entailed the individual’s total separation, or, in the case of material, being burned (13:52). Upon close examination by a priest, the one in question was either 1) isolated for a period of seven days (13:26, 50; signifying a complete period of time for observation); 2) separated totally if the diagnosis was positive (13:46), or 3) if negative, returned to normal life and activities, including Tabernacle worship.

        The Israelites had such a strong belief in the sovereignty of God that someone having leprosy or another infirmity was considered under the judgment of God because of sin. In the Bible, there are several instances of this happening as a direct result of sin (with Miriam, Num.12:10; Gehazi, 2 Kings 5:25-27; and Uzziah, 2 Chron. 26:18-21). In fact, this idea was evident even in the New Testament. We see Jesus being questioned concerning the blind man, “who sinned, this man or his parents, that he was born blind?” Jesus answered, “neither…but that the works of God should be revealed in him” (John 9:2, 3). Probably this was a totally new way for the Jews to view an affliction. Jesus certainly taught new things and brought much change.

        If one was found to have a real case of leprosy, drastic measures were immediately taken to separate him from society. Firstly, his clothes were to be torn, his hair unkept, and a covering was to be put over his upper lip; all were signs of mourning (cf. Ezek. 24:17, 22). It was as if he had died, and he was to call out, “unclean, unclean”, if anyone came into his path. The disease may have been considered incurable, since there is nothing said about the means of healing it, but there was provision for a purification ritual when one was found to be clean (ch.14). This would imply that being cleansed was thought to be an act of divine intervention. Jesus, the greatest example of divine intervention, is said to have cleansed lepers, not cure them.

        Leprosy could be considered a type or picture of sin in many ways: (1) it starts from the inside and only later appears outwardly; (2) it is a filthy, loathsome disease; (3) it is difficult to cure; (4) it begins small and seemingly insignificant, but eventually leads to death. Leprosy of the soul should be more dreaded than the actual disease, for it ultimately leads to eternal death and suffering. It defiles the heart and conscience, which only Jesus Christ can cleanse by the power of His grace. The Israelite priest could only convict the leper, but Christ, whose holy priesthood greatly transcends this, can cleanse and cure the leper, be it a physical, or spiritual healing. We read of a leper cure who approached Jesus to worship Him. He said, “Lord, if You are willing, You can make me clean.” Then Jesus did what no one else would do, He reached out and touched the man, saying, “I am willing; be cleansed” (Matt. 8:2, 3). In the same manner, Jesus is willing today to touch and cleanse from sin anyone who might come to Him. If God’s mercy had not been extended through Jesus Christ, then we all would be unclean and unworthy of communion with Him. The Law only shows us our disease, but the Gospel of Jesus Christ shows us our hope and help in Him.

        Lord Jesus, You once cleansed ten lepers and told them to show themselves to the priest, and only one returned to give You thanks after healing was evident. Thank You Jesus for Your deliverance from the leprosy of sin in our lives. Thank You! (Luke 17:12-19)