Read Leviticus 13:40-46; 14:1-20
To our modern Western sensibilities, the treatment of lepers prescribed in the Old Testament law can seem harsh. But in ancient times, such illnesses were a deep cause for shame. People born with deformities or afflicted with certain diseases were thought to have been cursed by the gods, and they endured lifelong public shame.
As painful as it seems, the treatment prescribed in the Law (13:45) would be an external enactment of the internal shame that a leper already felt. Though everyone might know he was without guilt, his shame was unavoidable. His status had been redefined by a condition outside his control, rendering him unfit for the company of normal people and excluded from the public worship of God.
Such ostracism might be shocking to us, but in the context of the ancient Near East, the Law’s provision for a shamed person’s restoration was merciful in comparison. The Mosaic Law instructed priests—those closest to the worship and holiness of God—to examine the leprous person outside the camp (14:3). Hope remained that if their disease had cleared, their shame could be dealt with, too.
But what was the purpose of a long, drawn-out purification process? In part, the multiple cleansing rituals and proclamations of purity served to slowly counteract a former outcast’s shame, restoring her self-image and her public image. Like the ten healed lepers that Jesus sent to the priests for cleansing, it would publicly reinstate her status as an honorable member of the community, fit to dwell in God’s presence (see Luke 17:11–19).
God’s plan of redemption began long before Christ’s birth in Bethlehem. His plan for humanity was never about earning salvation through good works or obedience to the Law. As far back as Abraham, believers were justified by faith. The same was true for Moses, David, and Israel in general (see Romans 4; 7; 9). From this perspective, “Christ is the culmination of the law so that there may be righteousness for everyone who believes” (Rom. 10:4).
Mary’s song, a beautiful response to Elizabeth’s words of blessing, revealed her worshipful awareness of God’s grace throughout history. In a way similar to Zechariah’s song, it is full of Old Testament allusions. At the personal level, she was glorifying God and rejoicing in Him, for He had richly blessed her. She understood that through this childbearing she would play a key role in the story of God’s kingdom, to the point where “all generations will call me blessed” (v. 48).
In general, Mary’s song focused on the larger picture: God and His covenant faithfulness. His grace toward her was typical of His actions throughout Israel’s history, which was full of examples of His power and love exercised on behalf of His people. Just as He had chosen her, who by no human standard deserved the privilege of being Jesus’ mother, so also does He strike down the proud and lift up the humble (vv. 51–52). The Lord shows no favoritism.
From Gabriel’s message, Mary knew her Son would be the fulfillment of ancient promises and covenants (v. 55). This echoes Elizabeth’s words: “Blessed is she who has believed that the Lord would fulfill his promises to her!” (v. 45). In the words of another psalm: “He has remembered his love and his faithfulness to Israel; all the ends of the earth have seen the salvation of our God” (Ps. 98:3).
Religious cults have often attempted to predict the date of the end of the world. These prophetic claims aren’t a recent phenomenon. The Essenes, one strict, ascetic sect of Jews, predicted the world would end with their revolt against Rome in A.D. 66 to 70. No one, of course, can predict end-times events with any accuracy. Jesus Himself said He didn’t know the date the Father had set for the world’s end (see Matt. 24:36).
While we have fewer specifics than we would like about the future that awaits us as God’s people, the writings of the Prophets allows us to see a glorious vision of our future home. Often, the Prophets described the future by returning to images familiar in Israel’s history: the Garden of Eden and the temple, as two primary examples.
In the first part of the book of Isaiah, the prophet is writing for Judah in the years leading up to Babylonian exile. In this passage, while the temple hasn’t yet been destroyed, Isaiah envisions a temple greater than Solomon’s temple (and greater than the second temple, which the exiles rebuilt after their return from exile). This future temple is different than the first and second temples because it is not a center exclusively dedicated to Jewish worship. Rather, “all nations will stream to it” (v. 2).
Furthermore, this temple will require no priestly caste to offer sacrifices and mediate between God and humanity. The teaching of God’s Law will be done by God Himself. Finally, this temple represents the rest that God has been promising to give to His people. Warfare will end; the weapons of war will become farming implements.
When Solomon dedicated his temple, proclaiming that God had given rest to his people, he knew only the partial fulfillment of that promise. Isaiah foresaw its final completion.
APPLY THE WORD
Our culture tends to ignore shame, confusing it with guilt and insisting that an innocent person should feel fine. But we often need space to express these feelings. Expressing the cause of your shame to a pastor, Christian counselor, or mentor could help you begin to receive God’s cleansing and restoration.
DAILY DEVOTIONS, NEWS AND INFORMATION 