The Gospel in the Pentateuch
In his most helpful work on The Pentateuch, S. Ridout makes the following introductory remarks, which we take the liberty of using to introduce this simple study.
“There can be no doubt that we are justified in taking the first five books of the Bible as forming a group by themselves.
“The division of the Old Testament Scriptures into the Law, the Prophets (former and latter), and the Hagiographa or Kethubhim (the Sacred Writings) has always been recognized and is the division mentioned by our Lord Himself when He said: ‘That all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me’ (Luke 24:44); and the ‘psalms’ included the other poetical books.
“There can be no question that these first five books were written by Moses . . . Our Lord evidently considered the first five books of the Bible as the inspired product of Moses. ‘He wrote of me.’ ‘If ye believe not his writings, how shall ye believe my words?’ (John 5:47)
“We could not think of putting the Pentateuch in any other but its present place, at the beginning of the entire Book of inspiration. Morally, historically and doctrinally it forms the introduction to all that comes after. If, for instance, we plunged into the history of Israel in Joshua, we would be ignorant of the antecedents of the nation, of God’s ways with them, and of the reasons which had led Him to take them up in distinction from all other nations. Similarly, if we placed the Pentateuch at the close of the Old Testament, we would find that the preceding books of the Prophets and Psalms were largely inexplicable..
“The Pentateuch is an essential introduction to the entire Word of God. It opens that which is afterwards unopened, and ever leads us on in hope of a consummation which, though distant, is certain.
“Not only is the Pentateuch an introduction to the Scriptures as a whole, but we may say it is the model upon which the entire Word of God is written.”
With these weighty words of Mr. Ridout before us, we are prepared to enter upon a somewhat general survey of the books of Moses.
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THE ROMANCE OF THE BIBLE
The Bible is the masterpiece of the Divine Mind. For over eighteen centuries it has existed as we now have it. Whatever indication of human arrangement there may be about it, it bears the stamp of divine inspiration. At the back of all human construction there is the hand of God. The Bible is not an arsenal of tests for preachers to choose from; it is a divine textbook.
In this meditation it will be our endeavor to present a bird’s eye view of the contents of God’s incomparable Word.
I. THE OLD TESTAMENT
In this first part of the Bible, the theme of Redemption is in its early, incomplete and typical form. Two stages are presented, namely:
The Introduction—Genesis to Deuteronomy, 5 books.
The Development—Joshua to Malachi . . . . 34 books.
1. The Historical Books
The Origin and Establishment of the Israelitish Nation—Genesis to Ruth.
The Development and Fortunes of the Kingdom—1 Samuel to Esther.
The origin of the plan of redemption, and the chosen nation to whom it was committed by God through Moses for themselves and the world. The record of this is given in the Pentateuch. Each of the five books presents a different phrase:
Genesis—Origin of creation and the nation.
Exodus—Commandments and ordinances given to the nation.
Leviticus—Way of access to and worship of God.
Numbers—Organization of the nation.
Deuteronomy—Preparation of the nation for the land.
The word “Pentateuch” means five books, and these books are known as “The Law.”
In the development of the national life of Israel we find the people under a Theocracy. “Theos” means God.
In Joshua the nation is in the land.
In Judges the nation is tried and fails.
In Ruth the origin of the Messianic King.
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From Theocracy the nation passes to Monarchy. Visible kings now preside over the affairs of the people. Six books are taken up with this phrase of the nation’s development:
1 and 2 Samuel—Deliverance of the People. Their Religious Reformation. The Davidic Covenant.
1 and 2 Kings—The Civil History of the Nation to the Captivity. Failure of the Monarchy.
1 and 2 Chronicles—Religious History of the Nation to the Decree of Cyrus.
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First, we see the Kingdom united under Saul, David and Solomon. Then the Kingdom is divided—Israel with ten tribes and Shechem as its capital; Judah with two tribes and Jerusalem as its center. The Kingdom to be united again is the theme of the prophets.
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After the captivities we have the Dependency. The Restoration to the land under the rule of Gentiles covers three books:
Ezra—Return of the Remnant and Rebuilding of the Temple.
Nehemiah—Rebuilding of the walls of Jerusalem.
Esther—God’s providential care of His people in the Dispersion.
We can apportion the ministry of the prophets to the Historical Portion in this fashion:
Preparation of the People for the Coming of the Messiah—16 Books
(1) Seven prophets seek to save Israel and Judah from Assyria—Joel, Amos, Isaiah, Micah, Obadiah,
Jonah and Hosea.
(2) Four prophets seek to save Judah from Babylon—Nahum, Habakkuk, Zephaniah and Jeremiah.
(3) Two prophets seek to save a remnant and to prepare them for restoration—Ezekiel and Daniel.
(4) Three prophets of the restoration guide the remnant and prepare them for the coming of the Messiah—
Haggai, Zechariah and Malachi.
2. The Poetical Books
This section is distinctively experimental (or experiential) in character. The development of the religious life of the people forms the burden of these six books. Each book is taken up with some phase of experimental godliness. Thus are portrayed the characteristics of the King’s elect.
A. DIDACTIC—PRACTICAL RELIGIOUS LIFE
Job—The Suffering of the Righteous. The elect are here instructed in the death of self.
Proverbs—Obedience to God in Daily Life. The divine guidance and daily conduct of the elect are here in view. This book gives a series of practical and sententious counsels.
“Wisdom” and “wise” are its keynotes.
Ecclesiastes—Vanity of Worldliness. The elect are here taught the emptiness of earthly gain.
“Vanity” and “under the sun” are its pervading keynotes.
B. LYRIC—DEVOTIONAL RELIGIOUS LIFE
The Psalms—Religious Feelings. The varying experiences of the elect are here clothed in the language of prayer and promise. The keynotes are “blessed” and “praise.”
The Song of Solomon—The Love of the Soul for God. The union and communion of the elect with the King is the spiritual message of this book.
Lamentations—The Giver of National Blessings. Because of its likeness to poetry, we include Jeremiah’s work under this section. Here God is seen as the Friend of the elect.
3. The Prophetical Books
This section is usually divided into two divisions, namely:
A. MAJOR PROPHETS
Each prophet, it will be found, has his peculiar and distinctive title or description of the King, whose coming they all proclaim:
Isaiah—The King who comes to subdue rebellion and establish His authority.
Isaiah’s keynote is “glory.”
Jeremiah—Jehovah of Hosts who comes to punish sin and teach the righteous.
“Evil” is this prophet’s keynote.
Ezekiel—The Lord God comes for chastisement. He punishes His covenant people for their unfaithfulness to covenant obligations.
Daniel—The Ancient of Days, the God of Heaven, casts down earthly thrones.
“Kingdom” is Daniel’s keynote.
B. MINOR PROPHETS
So called because smaller in compass.
Hosea—Israel is the unfaithful wife. The King is Ishi—My Husband.
“Return” is the keynote.
Joel—Jehovah plagues the land, then restores it.
“The land” is Joel’s keynote.
Amos—Adonai-Jehovah, the God of Hosts, punishes and then uplifts a sinful people.
Obadiah—The cruel brother of Israel is rebuked.
“Esau” is the keynote.'
The four succeeding prophets point to the instruments that the King will use at His coming:
Jonah—Type of unfaithful ministry. Jehovah-Elohim chastens.
Keynote of the book is “arise.”
Micah—The Remnant is brought low, yet preserved by God’s grace and faithfulness.
Keynote is “the Remnant.”
Nahum—This prophet predicts the overthrow and destruction of the proud, imperial city of Nineveh.
Keynote is “no more.”
Habakkuk—The Personal Antichrist.
Double keynote, “the Wicked (One)” and “love to Him.”
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The remaining group foretells the issue of the King’s coming, with immediate reference to contemporaneous events. Here events are antitypes.
Zephaniah—The Appearing of “The King of Israel, Jehovah.” The Great Tribulation.
Keynote, “the day of wrath.”
Haggai—Return from Babylonian Captivity. The temple rebuilt. The appearance of “the Desire of all nations.” Points forward to the glorious and permanent re-establishment.
Keynote, “Jehovah’s house.”
Zechariah—The King, Jehovah of Hosts, is in the midst. Predictions are not limited to time or age.
Keynote, “the city rebuilt.”
Malachi—The King as Jehovah of Hosts is again prominent. Foretells the renewal of the national covenant with Israel.
Keynote, “return.”
The Inter-Testament Period
The blank page in our Bibles between the Old and New Testaments represents a period of some 400 years. There is no biblical account of what transpired during these four centuries. Secular history, however, fills in the blank. A most interesting and concise account of this period is given by Dr. C. I. Scofield in the Scofield Reference Bible, under the title “From Malachi to Matthew.” As a background to the New Testament one should also read The Four Hundred Silent Years, by Dr. H. A. Ironside.
Politically, the fortunes of the Palestinian Jews followed, with one exception—the Maccabean Revolt—the history of the Gentile world-empire foretold by Daniel (Dan. 2:7).
Religiously, the history of the Jews during the long period from Malachi to Christ followed, and the outer ceremonial, the high-priestly office, the temple worship and the course of the troublesome political history are of scant interest.
During this period there arose the two great sects known in the gospel narratives as Pharisees and Sadducees. Under their hands traditions accumulated—traditions which Christ tried hard to destroy as He exercised His ministry. As the drooping moss, growing in different parts of Florida, covers all trees and ultimately destroys their beauty and life, so the moss of tradition obscured the law, and Jesus had to spend much of His time clearing away such parasitical growth.
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II. THE NEW TESTAMENT
The second part of our Bible is called “New,” seeing that it introduces a New Dispensation. B.C.—Before Christ—covers the Old Testament. We now come to A.D.—The Year of Our Lord.
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The books of the New Testament can be conveniently gathered into seven distinct groups:
First Group—The Christ of the Gospels
The first three gospels are known as the synoptic gospels, seeing that they largely adopt the same viewpoint:
Matthew—Christ the King.
Keynote, “Kingdom.” Our Lord’s genealogy is traced from Abraham.
Symbol, the Lion.
Mark—Christ the Servant.
Keynote, “immediately,” an appropriate word for a Servant of God and man.
Symbol, the Ox.
Luke—Christ the Man.
Keynote, “the Son of Man.” Luke has a full account of His human origin. Genealogy goes back to Adam.
Symbol, the Man.
John—Christ as God.
Keynote, “I AM.” Deity is the dominant feature in John.
Symbol, the Eagle.
Second Group—The Christian Church
Acts—The History of the Church’s foundation.
Keynote, “the Holy Ghost.”
Romans—The Message of the Church.
Keynotes, “righteousness” and “faith.”
1 Corinthians—The Membership of the Church, with its privileges and responsibilities.
Keynote, “called to be saints.”
2 Corinthians—The Ministry of the Church.
Keynote, “ministry.”
Third Group—The Christian Believer
Galatians—The Liberty of the Believer.
Keynotes, “bondage” and “liberty.”
Ephesians—The Standing and Status of the Believer.
Keynote, “in Christ.”
Philippians—The Progress and Development of the Believer.
Keynote, “more.”
Colossians—The Life of the Believer.
Keynotes, “risen” and “hid.”
Fourth Group—The Christian Hope
1 Thessalonians—The Second Coming of Christ in Relation to the Church.
Keynote, “coming.”
2 Thessalonians—The Second Coming of Christ in Relation to the World.
Keynote, “he shall come.”
Fifty Group—The Christian Preacher
1 Timothy—The Preacher Set Forth as Ruler.
Keynote, “charge.”
2 Timothy—The Preacher as Worker or Servant.
Keynote, “endure.”
Titus—The Preacher as Instructor.
Keynote, “sound doctrine.”
Philemon–The Pastor as a Spiritual Man.
Keynote, “brother.” He is responsible for a rich effusion of Christian love and sympathy.
Sixth Group—The Christian Profession
Hebrews—The Christian Profession Contrasted with the Mosaic Economy.
Keynote, “better.”
James—The Christian Profession in Relation to Practical Morality.
Keynote, “works.”
1 Peter—The Christian Profession in Relation to a Persecuting World.
Keynote, “suffering.”
2 Peter—The Christian Profession in Relation to False Teachers.
Keynote, “knowledge.”
Seventh Group—The Christian Faith
1 John—The Christian Faith: Live it!
Keynote, “we have.”
2 John—The Christian Faith: Guard it!
Keynote, “his doctrine.”
3 John—The Christian Faith: Further it!
Keynote, “the truth.”
Jude—The Christian Faith: Hold fast to it!
Keynote, “kept.”
Revelation—The Christian Faith: Its Glorious Consummation.
Keynotes, “amen” and “come quickly.”
This climactic book of Scripture combines the subjects of 1 and 2 Thessalonians. Glory, grace, and government are Dr. G. Campbell Morgan’s suggestions as its convenient divisions: Glory (chapter 1); grace (chapters 2 and 3); government (chapters 4 to 22).
QUESTIONS FOR REVIEW
1. What is the Bible?
2. For how many centuries has the Bible existed as we have it today?
3. How many principal divisions in the Old Testament? Name them.
4. What is the great theme of the Old Testament in typical form, and through what nation was it revealed by God?
5. What are the three principal divisions of the Old Testament?
6. What were the three forms of government employed in the Old Testament?
7. What were the divisions of the Kingdom of Israel after the reign of Solomon? How many tribes in each
division?
8. What prophets sought to prepare the people for the coming of the Messiah?
9. What are the two divisions of the Poetical Books? Name the three books in each division.
10. What are the two great divisions of the Prophetical Books? Give the names of the books under each division.
11. About how many years intervened between the Old and New Testaments?
12. How many groups of books in the New Testament? Name them and give the keynote of each book.
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II
GENESIS—THE BOOK OF BEGINNINGS
INTRODUCTION
It is important to commence our study at Genesis, not only because it is the first book of the Bible, although such is the proper way of obtaining a right viewpoint of truth, but because the Bible contains a succession of revelations, progressively unfolded, and Genesis is the first of these revelations. Further, Genesis gives us a synoptic preface to the entire Bible. It is the seed-plot of the Bible. The germ or beginning of all truth is within this wonderful book. Genesis is the foundation upon which the entire revelation rests; the root out of which the rest grows. Truths found here are developed in successive ages. And, as the name suggests, it is a book of beginnings. Final revelation is not here. Dr. A. T. Pierson has urged us to watch “the law of first mention.” Genesis gives us the first mention of many truths, and is therefore the most indispensable of all books. It is the foundation, the beginning, and the anticipated explanation of all others.
THE TITLE
The Jews called is Bereshith, the Hebrew word for the first three words of Genesis 1:1—“In the beginning.” The Greek translators named it Genesis, meaning origination or production, seeing that it is a book of origins or beginnings. Genesis records the beginning of all things except God, who had no beginning. Creation, Man, Sabbath, Marriage, Sin, Sacrifice, Nations, Governments, etc., all are introduced therein. As yet there was no church, temple or synagogue. The head of the family was ruler, priest and prophet.
THE WRITER
Old and New Testament writers ascribe the authorship of Genesis to Moses. Its Mosaic authorship was unanimously accepted by the Jews. The highest authority concerning the book as a work of Moses is the Lord Jesus Christ Himself. And His acceptance of the Mosaic authorship not only of Genesis but of the Pentateuch is a sufficient reason why we should do likewise. (See Matthew 8:4; Mark 7:10; Luke 24:27; John 1:45.)
Modernism, however, acting upon supposed internal evidence, has assumed that the different names used of God indicated that various authors wrote the book. The theory of a composite authorship made up of editors or redactors spoken of as J.E.D.P., which stand for the Jehovist, the Elohist, the Deuteronomist and the Priestly Code, has been set forth. Redaction means to arrange in systematic order. Such an effort to explain the authorship of Genesis, however, is nonsensical, for surely Moses could employ different names for God as other Scripture writers have done.
We content that Moses either obtained authentic records, selected his material, and then wrote the book under the guidance of the Holy Spirit, or he received a direct revelation from God of all that is written therein.
As the art of writing was known at a very early period, the transmission of historical events during the first few centuries was possible. There is nothing against the idea of events being transmitted as family heirlooms from Adam to Methuselah and Noah; from Noah to Abram, Abram to Isaac, Isaac to Jacob, Jacob to Joseph. Adam lived until Methuselah was 243 years old. Methuselah lived until the Flood and conversed with Noah. Noah lived until Abram was fifty years old.
In the last verse of Genesis we find the body of Joseph in a coffin. Was anything else deposited therein? Were ancient records buried with that body and later discovered by Moses when he removed it from Egypt? It would seem as it passages like Exodus 24:12 and Acts 7:37, 38 leave no doubt as to the origin of the book. It was born on Mount Sinai. An old Rabbi has it that “Jehovah dictated to Moses the contents of the book during the first forty days that he was allowed to have communion with Him, and that when he came down from the Mount he committed the truth to writing.” As Daniel and John received apocalyptic visions, so Moses had the past laid out before him, and being a master in the art of penmanship he was able to set forth an orderly composition of the highest king.
The only answer or explanation of many things within the book is that it was a divine revelation. Take, for example, the record of creation where fifteen scientific facts are stated in their order and accurate relation. Such scientific knowledge was beyond the range of ancient philosophy. In fact, several announcements within the creation narrative have only been made understandable by modern discoveries. How came Moses to be so accurate? There is only one tenable explanation—Genesis is a divine revelation. And his equipment as a writer is guaranteed by the fact that Moses was learned in all the wisdom of Egypt; spent forty years in Midian where he was taught the deep things of God; was a man of God; a prophet; a servant of the lord (Acts 7:22; Heb. 11:26; Deut. 33:1; 34:10-12).
ITS CHRONOLOGY
Genesis covers a period of some 2,400 years. The first part of the book, namely, chapters 1-11, represent some 2,000 years; while the last section, chapters 12-50, is devoted to the history of 400 years.
ITS KEYNOTE
This is struck in Genesis 1:1—“In the beginning God.” Not chance, not law, not matter or force, but God. God has stamped His name and sovereignty upon the very forehead of the book. “God first” in creation, redemption, providence, and personal experience gives the right attitude in thought and action. Is this our keynote—God first in everything?
ITS PURPOSE
It has been said, “The roots of all subsequent revelation are planted deep in Genesis and whoever would truly comprehend that revelation must begin here.” The primary purpose of the book was not to give us a scientific account of creation, but to show how God prepared the Hebrew nation to be His peculiar inheritance and the depository of the plan of redemption. It was written to define the place to be occupied by Israel among the nations of the earth, and how, in response to the divine call and in accordance with the purpose of God, she gradually emerged from among the other nations with a separate and distinct existence as the people of Jehovah. As the result of this, the book reveals how the theocratic institutions founded by Moses were rendered possible and necessary. Such we take it, is the key-structure of the book.
A broader purpose of the book is to outline the preparation of the earth for man, and the place he should occupy on the earth under the sky. Genesis was not written to tell man all about the heavens, but how he could go to heaven.
ITS MESSAGE
The conspicuous message of Genesis is that of divine sovereignty. Everything is traced back to God, seeing that He is all in all. He dominates the scene.
Is it Creation? God created.
Is it Man? The Lord God formed him.
Is it Man’s destruction by the Flood? The Lord God sent rain from heaven.
Is Noah preserved? The Lord shut him in.
Did Abram come up from Ur? God called him.
Was Jacob’s nature changed? God wrestled with him.
Did Joseph become ruler? God preserved him.
The book is likewise eloquent with the message of divine grace and love. God is revealed not as a mere tribal deity, but the same in both Testaments. Then the provision of altars proclaims the truth of divine holiness. God hates sin and can only meet the sinner on the basis of the shed blood.
ITS SUBJECTS
What august themes the book introduces to us!
God is revealed as Creator, Redeemer and Provider.
Man’s entrance, fall and redemption are also given.
Sin’s nature and development are revealed, as unbelief and rebellion prevail.
Satan’s subtlety, work and defeat are proclaimed.
Christ as the coming Deliverer is forecast.
Genesis gives us a general history of mankind and a particular history of the patriarchs. And such a history is the oldest and most trustworthy in the world.
ITS CHARACTERISTICS
A right understanding of Genesis means a right understanding of the rest of the Bible. It is too late in our day to reject its claims, seeing that such are being daily authenticated by the discovery of tables and monuments.
1. A Book of Beginnings
Genesis states the beginning of everything except God. It does not prove but assumes His existence. What cannot be traced to its beginnings in this marvelous book? The universe, life, man, sin, sorrow, death, redemption, sabbath, covenants, arts, trades, marriage, family, nations, governments, music, literature, agriculture, mechanics, cities and languages—all these are here traced to the fountainhead.
2. A Book of Types
Andrew Juke’s Types of Genesis is a valuable handbook to have, if the typical nature of the book is being studied. Said Christ of Genesis, “Moses wrote of me.” therefore He is the key of all. In Adam, the man; Jacob, the servant; Isaac, the son; Joseph, the ruler—we have clearly defined types of Christ. Types of the Church can be traced in Eve, Rebekah, Rachel and Asenath. The believer is typified in characters like Abel, Enoch, Noah and Abraham.
3. A Book of Contrasts
Some of the contrasts of the book are very marked. The two natures—Cain and Abel; the worldly and the godly—Lamech and Seth; faith and sight—Abraham and Lot; law and grace—Ishmael and Isaac, Hagar and Sarah.
Attention has been drawn to the contrast between Adam and Christ.
Adam Christ
The first Adam The last Adam
The image of God The very image of God
Of the earth Of heaven
A living soul A life-giving spirit
Lord over creation Lord over all
Overcome Overcomer
Yielded to the flesh Yielded to the Spirit
Excused himself when justly accused Silent when unjustly accused
Fell; bore judgment Victorious; abolished judgment
Genesis and the Apocalypse
One is also struck with the contrast of Genesis, the first book of the Bible, and Revelation, the last book. Several writers have expounded this feature. Here is the excellent explanation given by the Rev. J. Sidlow Baxter (Explore the Book, pp. 25-27):
It is important to recognize the relationship between Genesis and the last book of Scripture. There
is a correspondence between them which at once suggests itself as being both a proof and a product
of the fact that the Bible is a completed revelation. There is no adequate understanding of either of
them without the other, but taken together they are mutually completive. There is not going back
beyond the one, and no going forward beyond the other; nor is there in either case any need to do so.
In broad outline and majestic language Genesis answers the question: “How did all begin?” In broad outline and majestic language Revelation answers the question: “How will all issue?” All that lies between them is development from the one to the other, and it is this which forms the main subject matter of the Bible.
Note the similarities between Genesis and the Apocalypse. In both we have a new beginning and a new order. In both we have the tree of life, the river, the bride, the walk of God with men; and in both paradises we have the same moral and spiritual ideals. God has never abandoned the Eden ideal for man; and although in the end the garden has given place to the city, the Eden ideal of holiness finally triumphs. In Genesis we are given a mere glimpse of what went before the new beginning; then we are told how the new beginning took place; and then there follows a good deal of what happened afterwards. In the Apocalypse we have the same kind of construction, but in the inverse order. First, and mainly, we are shown what leads to the new genesis; then we are told how the new beginning takes place; and finally, in the closing chapter, we are given a glimpse of what lies beyond it.
Mark the contrasts between the one book and the other. In Genesis we see the first paradise closed (3:23); in Revelation we see the new paradise opened (21:25). In Genesis we see dispossession through human sin (3:24); in Revelation we see repossession through divine grace (21:24). In Genesis we see the “curse” imposed (3:17); in Revelation we see the “curse” removed (22:3). In Genesis we see access to the tree of life disinherited in Adam (3:24); in Revelation we see access to the tree of life re-inherited in Christ (22:14). In Genesis we see the beginning of sorrow and death (3:16-19); in Revelation we read, “There shall be no more death, neither sorrow” (21:4). In Genesis we are shown a garden into which defilement entered (3:6,7); in Revelation we are shown a city of which it is written: “There shall in no wise enter into it anything that defileth” (21:27). In Genesis we see man’s dominion broken in the fall of the first man, Adam (3:19); in Revelation we see man’s dominion restored in the rule of the new Man, Christ (22:5). In Genesis we see the evil triumph of the serpent (3:13); in Revelation we see the ultimate triumph of the Lamb (20:10; 22:3). In Genesis we see the walk of God with man interrupted (3:8-10); in Revelation we see the walk of God with man resumed, and hear a great voice from heaven saying, “Behold, the tabernacle of God is with men, and he will dwell with them” (21:3).
Note the completions of the one book in the other. The garden in Genesis gives place to the city in the Apocalypse; and the one man has become the race. In Genesis we see human sin in its beginnings; in the Apocalypse we see it in its full and final developments in the Harlot, the False Prophet, the Beast, and the Dragon. In Genesis we see sin causing physical death on earth; in the Apocalypse we see sin issuing in the dread darkness of the “second death” in the beyond. In Genesis we have the sentence passed on Satan; in the Apocalypse we have the sentence executed. In Genesis we are given the first promise of a coming Saviour and salvation; in the Apocalypse we see that promise in its final and glorious fulfillment. Genesis causes anticipation; the Apocalypse effects realization. Genesis is the foundation stone of the Bible; the Apocalypse is the capstone.
4. A Book of Historic Realities
Modernism has a great deal to say about the beautiful myths and stories of Genesis; they say even Adam and Eve were not historical personages. Well, genealogies bulk largely in the book, and myths do not possess a lineage. In fact, these genealogies form a framework for the history and reveal the plan of the book as we shall later show. Biographies and historic events are faithfully recorded and are heavy with the providence of God.
5. A Book of Theophanies
Theophanies or pre-incarnate appearings of our Lord in human form are another unique feature of this book. Any reliable Bible dictionary gives a full list of these appearances (for example, 32:22-32).
6. A Book of Covenants
Promises or covenants are another noticeable characteristic of Genesis. Particular promises are given in passages like 3:15; 8:21, 22; 9:11-17; 12:1-3; 12:7; 13:14-17; 15:18; 17:3-8. Four dispensations can be traced:
1. Innocence—Creation to the Fall (1:26—2:25).
2. Conscience—The Fall to the Flood (3:1—8:22).
3. Government—The Flood to Babel (9:1—11:32).
4. Promise—Babel to the Exodus (12:1—Exod. 19:8).
Augustine said, “Distinguish the dispensations and the Scriptures will harmonize.”
ITS AUTHENTICITY
The findings of Higher Criticism are summed up by George Adams Smith in the statement: “The framework of the first eleven chapters of Genesis is woven from the raw material of myth and legend.” The pick and shovel, however, are causing the modernists to revise their theories. During the last few years an immense treasure of ancient inscriptions has been unearthed and deciphered. Discoveries in Babylonia (Babel) have given the most powerful support to the biblical accounts of Creation, the Deluge and the dispersion at the Tower of Babel.
Genesis cannot be dispensed with, seeing that it contains the most reliable history of the world for the first two millenniums.
We surely can detect Satan’s purpose to discredit, if possible, the opening chapters of the book, seeing that they record his blasting of man’s innocence and his consequent need of redemption, a work involving Satan’s overthrow. And anyone doubting the reliability of Genesis is usually at variance with the claims of other parts of Scripture to inspiration. Containing, then, the only authentic history, we see that Genesis bears the stamp of divine origin, whether it be preadamite, primeval or patriarchal.
ITS VALUE
There is not only the book’s historical value, but a spiritual value which faith willingly accepts. When the events and histories are prayerfully studied, one guiding principle seems to stand out, namely, the setting aside of the flesh for the Spirit. Isaac displaces Ishmael; Jacob supersedes Esau. Character study is most helpful to faith. For example, the three great periods of Abraham’s life are his awakening, his discipline, and his perfecting. Jacob’s stages of growth are likewise marked—Supplanter, Servant, Saint, Seer.
The value of Genesis is also seen in its revelation of the unity, personality and omnipotence of God. Here we see Him as the living, loving and gracious One, approachable to man but unapproachable by man without the shedding of blood.
ITS RELATION
At this point it is necessary to say something concerning the relationship of Genesis to the rest of the Pentateuch. The first five books of the Bible, known as the Books of Moses, or the Law of Moses, are calling the Pentateuch, a title meaning the “five books” or “five-fold books.” Pente means “five”; teuchos means “book.” The Jews called these books “the five-fifths of the Law,” or simply “the fifths.” It is probable that originally the whole was one, divided into five sections, each section having as its title its first word or words.
Taken together, these five books constitute a progressive spiritual unity, setting forth in their main features, what has been described as “the order of the experience of the people of God in all ages.” Each book, then, is a part of another. For example, in Genesis we have Election; in Exodus, Redemption; in Leviticus, Communion; in Numbers, Direction; in Deuteronomy, Instruction. Surely our pilgrim progress is herewith indicated. Elected by God, redeemed by blood, brought into holy fellowship, led along our pilgrim way, taught the deep things of God. Other phases of such a relationship will appear for consideration as we approach the other Pentateuchal books. The following outline by J. Sidlow Baxter, proving that these five parts are full of purpose and progress, and contain the Bible in miniature, will suffice at this point:
The Human Side
Genesis —Ruin through the sin of man.
Exodus —Redemption by blood and power.
Leviticus —Communion on the ground of atonement.
Numbers —Direction—guidance—by the will of God.
Deuteronomy —Destination through the faithfulness of God.
The Divine Side
Genesis —Divine sovereignty in election and predestination.
Exodus —Divine power in redemption and emancipation.
Leviticus —Divine holiness in separation and sanctification.
Numbers —Divine goodness and severity in judging and preserving.
Deuteronomy —Divine faithfulness in discipline and destination.
The Pentateuch also gives a five-fold portrait of Moses:
In Genesis—he is the sacred historian.
In Exodus—the long-expected deliverer of Israel.
In Leviticus—the law-giver.
In Numbers—the leader of the hosts of God.
In Deuteronomy—the prophet, forerunner of the Christ.
ITS ANALYSIS
Beginning with the primeval dispensation in Eden and ending with the patriarchal dispensation in Egypt, the book of Genesis has been outlined in several useful ways.
Owing to the recurrence of the phrase, “These are the generations,” or “The book of the generations,” it would seem that the most natural division is that which revolves around this characteristic term. Used some eleven times, it describes the genealogical character of its history, and divides the book into twelve parts.
Such a method supports the contention that Moses under the guidance of the Holy Spirit wrote the book. Analyzing the book upon this plan, we have the following division:
1. The Introduction (Gen 1—2:3)—restorative and creative work of God during the first week.
2. The Generations of the Heavens and the Earth (Gen 2:4—4:26)—Adam, Eve, serpent, first descendants of first parents.
3. The Generations of Adam (Gen Gen 5—6:8)—Seth, development of evil, deluge.
4. The Generations of Noah (Gen 6:9—9:29)—art, new covenant of human government.
5. The Generations of Noah’s Sons (10—11:9)—Shem, Ham, Japheth; failure at Babel.
6. The Generations of Shem (11:10-26)—shows ancestry of Abraham.
7. The Generations of Terah (11:27-25:11)—the call and varied experiences of Abraham.
8. The Generations of Ishmael (Gen 25:12-18)—the bondwoman’s son.
9. The Generations of Isaac (Gen 25:19-35:29)—whole of his history is a type of Christ.
10. The Generations of Esau (Gen 36:1-8)—his prosperity and love of riches.
11. The Generations of Esau’s sons (Gen 36:9-43)—record of dukes.
12. The Generations of Jacob (Gen 37:1—50:26)—the twelve sons and tribes.
Chapters 1-11 comprise the primeval period, that is, belonging to the first ages.
Chapters 12-50 comprise the patriarchal period, a patriarch being one who governs his family by paternal rights.
Dr. G. Campbell Morgan’s analysis of the book is most suggestive:
1. Generation (Gen 1 – 2)
Of the material to man (Gen 1—2:3); origin, ruin, revealed cosmogony.
Of man, as to nature and office (Gen 2:4-25); created, crowned, conditioned, completed.
2. Degeneration (Gen 3 – 11)
Of the individual (3)
Of the family (Gen 4 – 5)
Of society (Gen 6)
Of the nations (Gen 11)
3. Regeneration (Gen 12 – 50)
Of the individuals (Gen 12 – 35:21)
Of the family (Gen 35:22 – 38)
Of society (Gen 39 – 50:21)
Of a nation (Gen 50:22-26)
Being a book of outstanding personages, they can be made to act as landmarks and assist memory in a general outline of the book.
Adam (Gen 1 – 5)
Noah (Gen 6 – 11)
Abraham (Gen 12 – 26)
Isaac (Gen 25 – 27)
Jacob (Gen 28 – 36)
Joseph (Gen 37 – 50)
Taking the title of the book as given by the Jews, we can treat Genesis as a book of beginnings of origins:
1. The beginning of the material universe (Gen 1:1-25)
2. The beginning of the human race (Gen 1:26 – 2)
3. The beginning of human sin (Gen 3:1-7)
4. The beginning of the revelation of redemption (Gen 3:8-24)
5. The beginning of human family life (Gen 4:1-15)
6. The beginning of godless civilizations (Gen 4:16 – 9)
7. The beginning of the nations of the world (Gen 10)
8. The beginning of the confusion of languages (Gen 11)
9. The beginning of the Hebrew race (Gen 12 – 50)
Another simple and easily-remembered arrangement is that of primeval and patriarchal history:
I. The History of the Human Race—Primeval
A. From the Creation to the Fall (Gen 1 – 3).
Creation and God’s week of work (Gen 1 – 2:3).
The Garden and the probation of man (Gen 2:4-25).
The Serpent and the fall of Adam and Eve (Gen 3).
B. From the Fall to the Flood (Gen 4 – 8:14).
Cain and Abel and their offerings (Gen 4:1-16).
The Genealogies of Cain and Seth (Gen 4:17 – 5:32).
The Great Apostasy and Divine Judgment (Gen 6 – 8:14).
C. From the Flood to Babel (Gen 8:15 – 11:9).
The New World and the New Covenants (Gen 8:14 – 9:29).
The Posterity of Noah’s three sons (Gen 10).
The Confederacy and Confusion at Babylon (Gen 11:1-9).
II. The History of the Hebrew Race—Patriarchal (Gen 11 – 50).
A. The History of Abraham (Gen 11:10 – 25:10).
A Call Supernatural in Manner.
B. The History of Isaac (Gen 21 – 27).
A Birth Supernatural in Nature.
C. The History of Jacob (Gen 25:19 – 50).
A Care Supernatural in Exercise.
D. The History of Joseph (Gen 30:22—50).
A Control Supernatural in Direction.
It will be noticed that several portions overlap. One cannot say with precision that one portion ends here and another commences there.
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The book of Genesis may be studied also in the following sections:
Introduction
The origin of the plan of redemption; of man, sin and salvation. This provides a foundation for the future revelation. The fact of the creation of man is given in the first chapter, and the mode of his creation in the second. God’s rest is a type and a prophecy. Creation rest (Gen. 2:2); Redemption rest (Heb. 1:3); Eternal rest (1 Cor. 15:24-28). Corresponding to this there is the believer’s two-fold rest – soul rest (Matt. 11:26-29) and eternal rest (Heb 4:9). Note the protoevangelium or first gospel in Genesis 3:15, in which are foreshadowed the Incarnation of the Deliverer, His sufferings and His ultimate victory.
First Section (Gen 4:1 – 11:9)
The covenant of works, the promise of the Seed, and the sacrifice for sin. Failure is seen in Cain, the Cainites, and the descendants of Noah. Note the revelation that God gives of Himself in connection with the Flood and the renewal of the covenant with Noah.
Second Section (Gen 11:10 – 21:18)
The origin of the elect nation and the better covenant. The call and career of Abraham. The destruction of Sodom and Gomorrah, and the renewal of the covenant of grace with Isaac and Jacob. Note the increasing clearness of the revelation of the divine purpose.
Third Section (Gen21:19 – 36:43)
Histories of Isaac and Jacob. The danger of relapse and the power of faith. The discipline and training of Jacob.
Fourth Section (Gen 37:1 – 50:26)
The career of Joseph. The preparation for the future. The chosen family dwelling in Goshen to be developed into a nation and fitted to receive the Law.
QUESTIONS FOR REVIEW
1. Why is Genesis named “the seed-plot of the Bible”?
2. What is the meaning of the title of the book?
3. Give proof of its Mosaic authorship.
4. What were the writer’s sources of information?
5. How many years are covered by the book?
6. Does Genesis have a key-note adaptable to life? What?
7. State the purpose of the book.
8. Suggest its characteristic features.
9. Outline its dominant messages.
10. How would you prove its authenticity?
11. Has the book any present-day value? What?
12. What does the term “Pentateuch” mean?
13. Does Genesis bear any relation to the other Pentateuchal books?
14. Analyze the book.
III
EXODUS—THE BOOK OF REDEMPTION
The Book of Exodus records the greatest migration on record. Over two million souls on the march! Surely history has no spectacle to equal this. Exodus presents a great forward movement in the work of redemption. “While Genesis is a history of the old creation of nature, Exodus is an account of the new creation of redeeming grace” (James MacGregor).
ITS NAME
In the Hebrew Bible the Jews call this book Ve-elleh Shemoth, meaning “These are the names,” a title founded upon the opening words of Exodus 1:1. The LXX (Septuagint) version gives “Exodus” as meaning, “a going out” or “a departure” because of its subject, namely, the departure or going forth of the Israelites out of Egypt. This same Greek word is used three times in the New Testament:
Hebrews 11:22—where it describes the exit of Israel.
Luke 9:31—where it refers to the atoning death of Christ.
2 Peter 1:15—where the apostle uses it to describe his own death.
In classic works, the word “Exodus” possesses a two-fold significance:
1. The idea of an army or array marching out. Exodus 13:18 bears this meaning: “Israel went up harnessed out of the land of Egypt,” or arrayed in a triumphal march.
2. It denotes a festive procession, e.g., a bride’s departure from her father’s house to her destined home. Israel was to remember that the “Exodus” was the day of her spousal (Jer. 2:2; Hosea 2:15).
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Later on, Exodus was spoken of as the “Book of Damages”, because of the legalistic aspect of the latter part of the book.
ITS AUTHOR
There is no reason to doubt the Mosaic authorship of Exodus. Christ and His apostles accepted such (Mark 12:26; Luke 16:29). The Pentateuch was Moses to them, and what was Moses to them may well be Moses to us. It is evident that the writer of the book was an eyewitness, and records events within his own personal knowledge, and was thoroughly acquainted with the life and customs of Egypt and of the Sinaitic Peninsula. Historical revelation commenced with the call of Moses in Exodus 3. He was then eighty years of age (Acts 7:23, 30) as he took up his pen to record the communication of a divine revelation.
ITS SCOPE
The book of Exodus covers some 200 years, from the descent into Egypt to the creation of the Tabernacle. Acts 7:15-44 supplies us with a full historical reference. Containing forty chapters, a number corresponding to the number of years spent in the wilderness, the book constitutes a real “Pilgrim’s Progress.”
1. Twelve chapters are allotted to life in Egypt—a people crushed and crying.
2. Six chapters with their march to Sinai—a people freed, led and fed.
3. Twenty-two chapters to the giving of the Law, the making of the Covenant, and the setting up of the Tabernacle—a people taught and established.
ITS KEY WORD
“Passover.” The idea of passing over occurs in different connections, namely:
1. The blood-sprinkled houses (Exo 12:13).
2. The firstborn of Jehovah (Exo 13:12, margin)—“cause to pass over.”
3. The Red Sea (Exo 15:16).
4. The River Jordan (Exo Joshua 3:14).
All these suggest great Christian truths. In Exodus 12:27 there is an inspired interpretation of the Passover and therefore of the Lord’s Supper. It includes:
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The doom of death.
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The sacrifice of an innocent victim.
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The reception of those who believe.
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The destruction of those who disobey.
It has been pointed out that “Passover” is a feminine word and is used, not in the sense of “passing by” but of “hovering over,” as a mother bird hovers over her young. “I will pass over [hover over] you.” Protection, then, is the inner meaning of the word.
ITS KEY VERSES
Three verses, forming a triad, can be chosen.
Exodus 3:8 gives God’s declaration. There is oppression. (i.e. Mis-treatment /suffering of Christ)
Exodus 12:23 states the accomplishment of God’s plan. There is redemption. (i.e. Only in Christ)
Exodus 19:4-6 indicates the consequent character of the people. There is obedience. (i.e. The Gospel)
The book, then, is one of redemption (Exodus 6:6, 15:13). In Luke 9:31 redemptive work is called a decease or exodus. Bring my people out of Egypt! And here the drama of redemption beings in earnest and it is wrought out on a colossal scale. Deliverance is the end and purpose of revelation.
ITS PURPOSE
A careful study of the book brings a two-fold purpose to view, namely:
1. To show that the promises made to Abraham were fulfilled; that his descendants, after centuries of oppression in Egypt, would be brought out triumphantly. Count the adverbs, adjectives and nouns descriptive of the promise in Genesis 15:12-16, and see how it was fulfilled.
2. To describe the giving of the Law, and the purpose of redemption. The history of the people is a parable of redemption, illustrating deliverance from spiritual bondage. The incidents recorded throw light on the way of salvation (Luke 2:38; John 3:14).
ITS LEADING IDEAS
The most conspicuous have been given in this order:
1. God. Jehovah is supreme, ruling in Egypt and Master of nature. He is faithful to His choice and will not draw back. He is holy and requires obedience to His will. He gives food, help, guidance, etc., when these are needed.
2. Redemption by blood and power. The story of Exodus is repeated in every redeemed soul. There must be a “going out” in order that there may be a “going in.” The worldly Egypt must be left behind. See the Shadow and Type picture here?
3. Instruction follows deliverance; therefore at Sinai laws were given to them for the regulation of life and worship.
4. The giving of the moral law (i.e. Think "good news of the Gospel") was followed by the giving of the ceremonial or typical law which sets forth in figure Christ and His redeeming work. It is a revelation of grace.
ITS CONNECTIONS
Exodus is the second book of the Pentateuch of Law, and continues the history of Genesis, although there is a silence of some 100 years between the end of Genesis and the beginning of Exodus. Instead of the opening word, “Now,” we can use the conjunction, “And.” A conjunction is a word joining words or sentences together, such as “fire and water.” These conjunctions in the opening sentences of each book prove the united of the Pentateuch. (See Exodus 1:1; Leviticus 1:1; Numbers 1:1; Deuteronomy 1:1, with Numbers 36:13).
The events recorded in Exodus are referred to in the rest of the books of the Bible. To understand them, a knowledge of Exodus is necessary. Genesis left Israel as a family or house. Exodus leaves Israel as a nation, organized under chiefs with a settled form of worship and law. God’s entrance into the Tabernacle completes the theocracy. The patriarchal dispensation ends and the legal dispensation begins.
Other national and spiritual connections should be noted:
In Genesis the earth rises out of darkness into light.
In Exodus Israel emerges out of the darkness of Egyptian bondage into light and liberty.
The beginning of Genesis speaks of those struggles which preceded the re-creation of the earth for occupancy by man. Before their exodus, Israel’s condition was likewise “without form and void.”
At the creation the earth was brought forth out of water on the face of which the Spirit moved.
It is not without meaning that the great leader of Israel, its mediator and lawgiver, was drawn out of water from whence he received his name.
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Also Israel, whose children had been merged in water, rose to new life out of the waters of the Red Sea, over which the Spirit brooded in the cloud, and they were baptized into Moses in the cloud and in the sea.
In Genesis the earth is born by the Spirit out of the water.
In Exodus Israel is born anew by the Spirit out of the water.
The book has also a vital connection with the rest of the Pentateuch.
Genesis is the book of divine call—grace.
Exodus is the book of deliverance—redemption.
Leviticus is the book of holiness—sanctification.
Numbers is the book of jealousy—direction.
Deuteronomy is the book of love—instruction.
ITS VALUE
Exodus contains a store of information for the scholar, and is a source of inspiration for the believer. The fortunes of Israel prefigure the slavery of sin, backslidings, discipline and deliverances in all Christian experiences. The Tabernacle and its ritual is a rich mine of types and metaphors of Christ and His salvation.
Seeing that Exodus is a book of types, it may be well to devote a page or two to a consideration of the book’s value in this particular.
1. Moses
The divinely chosen leader of Israel, David Livingstone’s favorite, is a conspicuous type of the Lord Jesus Christ. His life, as we know, is divided into three sections:
(1)From his birth until the flight into Midian—40 years. There he is shown as somebody.
(2)From his flight into Midian to the Exodus—40 years. Moses there learned that he was nobody.
(3)From Exodus to his own exodus—40 years. Then to him God was everything.
Christ can thus be seen in the perils of His infancy, the voluntary surrender of royalty, training in solitude, and leadership of the people out of captivity.
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Dr. C. I. Scofield’s suggestive outline is worth recording:
Moses is a type of Christ as the Deliverer (Isa. 61:1; Luke 4:18; 2 Cor. 1:10; 1 Thess 1:10).
(1) A divinely chosen deliverer (Exod. 3:7-10; Acts 7:25; John 3:16).
(2) Rejected by Israel he turns to the Gentiles (Exod. 2:11-16; Acts 7:25; 18:5, 6; 28:17-28).
(3) During his rejection he gains a Gentile bride (i.e. "church") (Exo 2:16-21; Mat 12:14-21; 2Cor. 11:2; Eph 5:30-32).
(4) Afterward he again appears as Israel’s deliverer, and is accepted (Exod. 4:29-31; Rom. 11:24-26; Acts 15:14-17).
(5) Officially, Moses typifies Christ as Prophet (Acts 3:22, 23); Advocate (Exod. 32:31-35; 1 John 2:1, 2); Intercessor (Exod. 17:1-6; Heb. 7:25); Leader or King (Deut. 33:4-5; Isa. 55:4; Heb. 2:10); while, in relation to the house of God, he is in contrast with Christ. Moses was faithful as a servant over another’s house; Christ as a Son over His own house (Heb. 3:5, 6).
2. Redemption
This blood-red book is a valuable handbook on redemption. The blood of the lamb saved Israel from the plague of death. The power of God saved them from the dominion of Pharaoh. The believer is redeemed by the blood of Christ from the guilt and penalty of sin (1 Peter 1:18), and delivered by the Spirit from sin’s power and tyranny (Rom. 8:2; Eph. 2:1, 2). The whole set-up of the Tabernacle typifies the work of redemption and communion.
Redemption is wholly of God (3:7, 8); John 3:16);
(1) through a Person (2:2; John 3:17);
(2) by blood (12:13, 23, 27; 1 Peter 1:18);
(3) by power (6:6; 13:14; Rom 3:24, 8:2; Isa. 59:20).
3. The Lord Jesus Christ
What a great time Christ must have had when He came to expound the things in Exodus concerning Himself! Why, the book takes on a new luster when we try to see His face in all we read!
Take the first period—Israel in Egypt (ch. 1 – 12):
It is surely Christ that we see in the child born and plotted against in infancy, but preserved from that death to which other Hebrew children were subject. Christ is the Man who endured affliction for His brethren, and delivered them with an outstretched arm. Christ is the Lamb slain to redeem a people from death. “Christ our passover is sacrificed for us” (1 Cor. 5:7).
Take the second period—Egypt to Sinai (ch. 13 – 18):
The Leader who guided the people through baptism into death by the power of resurrection surely points to Christ—the Bread from heaven, the Rock from which the waters gushed, and the Captain who drives back the Amalekites, a type of the flesh. All these prefigured the Christ.
Take the third period—at Sinai (ch. 19 – 40):
We learn that we are under law to Christ. We have a Mediator in Christ. We have a High Priest in Christ. His torn flesh was the rent veil which gives the believer access into the holiest of all. If we are Christ’s, we too are pilgrims journeying through a land of drought. The history of Israel in Exodus, while it stirs within us great searchings of heart, at the same time suggests sweet consolation in Christ. “O give thanks unto the LORD, … who brought out Israel from among them … with a strong hand, and a stretched out arm; for his mercy endureth forever” (Ps. 136:11, 12).
4. The Sinner
The story of Exodus is repeated in every soul that seeks deliverance from the enmeshing and enervating influences of the world. With this in view the book is human from the first verse to the last. The things that happened were by way of figure or example, and were written for our admonition (1 Cor. 10:11).
(1) Man forgets his origin as one made in the image of God, and his destiny as one meant to live in the fear and favour of God. Alas, he turns from the source of blessing and is content to serve the devil. Pharaoh had no right to Israel’s services. Israel belonged to God, but she forgot her divine call and the divine promises.
(2) God’s first work is to awaken the sinner to the shame and misery of his position. To this end the path of sin is made bitter. Languishing under an intolerable burden, the sinner sighs by reason of his bondage. Thus was it with Israel when conscience awoke under oppression.
(3) After an awakening there follows a time of struggle. The soul tries to free itself. By reformation or religious efforts of the flesh, the sinner strives to plague the Pharaoh within him and escape from his hand. But all the plagues of Egypt were of little avail. Struggles were futile. Israel was thrust back upon God. So the sinner discovers that he cannot save himself.
(4) At last the place of the shedding of blood is reached. At the foot of the Cross the burden rolls away. By the death and resurrection of his Substitute the sinner escapes as a bird out of the snare of the fowler. The blood being sprinkled the old master is defeated. Israel owed everything to the slain lamb. And Moses takes great care to impress upon the minds of his readers that deliverance from beginning to end is all of God.
(5) Then comes separation. The old life is forsaken. Through death and resurrection there comes a new life. Out of Egypt, through the Red Sea, not a hoof is left behind. Then comes a life of dependence and obedience.
(6) The next stage is guidance and instruction by the Spirit. Instruction is ever the necessary sequence of obedience Life is lived within the holiest, and reflects the holiness and glory of the inner shrine. The soul is His peculiar possession.
ITS ANALYSIS
It will be somewhat difficult to improve on the following outline of Exodus:
1. The Bondage (ch. 1 – 6)
The changed conditions. Rapid increase of the people and their great oppression as a punishment for idolatry, which produced hatred of Egypt. The birth, training and call of Moses. The new name (3:13-22). The divine “I wills” (6:3-8).
2. Redemption (ch. 7 – 12)
The contest between Jehovah and the gods of Egypt. The ten plagues and the victory of Jehovah. The first stage in the emancipation of Israel
3. Guidance (ch. 13 – 18)
God’s care of the pilgrims in their progress to Sinai. A manifestation of deliverance. The pillar of cloud and fire. The Red Sea. Marah and Elim. The manna and the smitten rock. Elevation of Moses’ hands and Joshua’s victory. Jethro’s wise counsel.
4. Law (ch. 19 – 24)
At Sinai. The sanctification of the people and the covenant of the Law. Its ratification by blood. The vision of God and communion with God.
5. Grace (ch. 25 – 40)
The Tabernacle was set up. Its apartments, furniture, sacrifices and priesthood. It is wonderful as the earthly residence of Jehovah, and as the figure of the body of Christ; also a figure of the Church of Christ on earth (2 Cor. 6:16), and in heaven (Heb. 8:1, 2). It is because of this precious truth that the description is so full and minute.
THE PLAGUES OF EGYPT
As many are not aware of the significance of the plagues, it may be found helpful to consider briefly these divine visitations upon Egypt. Ten plagues in all befell the Egyptians. Ten is a number suggesting the perfection of divine order. The whole cycle is complete; nothing is wanting. In the ten plagues we have the perfection of God’s judgments against the gods of Egypt (Exod. 12:12; Acts 7:43). Egypt was a land polluted by idolatry, and the plagues were remarkably adapted as punishment for stupid idolatries, monstrous wickednesses, and wanton cruelties.
Plague One: Waters Turned to Blood (Exodus 7:14-25)
The priests of Egypt held blood in abhorrence, yet they cruelly sported with the blood of the captive Israelites, whose children they caused to be cast into the river. The Egyptians worshipped the rive Nile as a god, partly because of its delicious waters, but chiefly because of the extraordinary fertility of the land by its annual overflow. They called it “the Ocean” or “Sacred Nile.” Yet its sacred waters were turned to blood. An object of worship was turned into an object of abhorrence.
Plague Two: Frogs (Exodus 8:1-15)
Frogs were consecrated to the deity of “Osiris,” the greatest of the Egyptian gods. The swelling of frogs was regarded by the priests as an emblem of divine inspiration. This gross superstition was severely rebuked when swarms of these creatures filled the river and the land. Houses, beds, vessels of food, containing these objects of veneration, quickly made the whole country offensive.
Plague Three: Lice (Exodus 8:16-19)
The idolatries of Egypt were accompanied by the most unclean, foul and abominable rites imaginable. Scrupulous, external cleanliness, however, was observed by the priests. As no priest dared officiate with lice upon his garments, extreme cautiousness was constantly observed. Cleanliness was worshipped. This is why the plague of lice shocked and disgraced the priests, and led the magicians to see in it the finger of God.
Plague Four: Flies (Exodus 8:20-32)
The Egyptians worshipped several deities, whose province it was to drive away the flies, which swarmed over the country during the summer season. The god of Ekrom, mentioned in 2 Kings 1:2, was a fly deity, and was known as Zebub or Beel-zebub, prince, lord, or god of flies. Strange, is it not, that this is the name given by our Lord to Satan? (See Matt. 12:24-27.)
Plague Five: Murrain of the Cattle (Exodus 9:1-7)
Egypt also held many beasts in idolatrous veneration. The most outstanding beast deity was the sacred bull, Apis. The soul of their god, Osiris, was believed to reside in the body of this bull. Yet neither Osiris or Apis could save the beasts of Egypt. The smiting of all the cattle was all the more grievous, when it was realized that no injury had befalled the cattle of Israel.
Plague Six: Boils (Exodus 9:8-12)
Several medical deities, to whom on particular occasions living men were sacrificed, likewise held sway in the realm of worship. We read of Moloch (Acts 7:43) which was one of these gods. Those sacrificed to such a god were burnt alive upon the high altar, their ashes being cast into the air, so that with every scattered atom a blessing might descend. It has been suggested that Moses took ashes from the altar, ashes of human bodies offered to a medical deity, and cast them into the air; but the dust descended upon the priests and people, afflicting them with tormenting boils. By this plague all honored deities were shamed.
Plague Seven: Hail, Rain, Fire (Exodus 9:13-35)
Isis and Osiris were the gods of water and fire, and were worshipped as protectors. At the season when this seventh plague came, it never hailed or rained. With the destruction of barley, the supply of food was diminished. Yet such a judgment was mixed with grace. (See Exodus 9:32.) By the loss of flax, Egypt’s extensive trade in fine linens was greatly spoiled. The gods of the weather were powerless to resist this devastating plague.
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Plague Eight: Locusts
Isis and Serapis were supposed to protect the country from locusts. West winds might bring these enemies, but an east wind the Egyptians never feared, seeing they had the protection of the Red Sea. But Egypt’s gods failed, for the very east wind they revered became their destruction.
Plague Nine: Darkness
Egypt also worshipped Ra—the sun god. This monarch was called Pharaoh—“child of the sun.” (See references in Amos 5:26 and Acts 7:43 to heavenly objects of adoration.) Yet such gods were shown to be under control, for darkness plagued the earth, except in the dwellings of Israel where light prevailed.
Plague Ten: The Death of the Firstborn
This last, terrible plague was directed against all the heathen deities at one time. “Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them” (18:11).
The principal reason of this final and heaviest calamity was to avenge their unlamented cruelties upon Israel. As God’s firstborn, Egypt had oppressed her; now all the firstborn of Egypt are destroyed. Pharaoh wielded the absolute power of death, but judgment overtakes this autocrat, for “from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that was behind the mill; and all the firstborn of beasts” suffered in this righteous retribution (11:5). And this last judgment humbled the proud spirit of Pharaoh, causing him to release hastily the people of God.
The first two plagues were foretold by Moses and were imitated by the magicians. The rest they failed to copy and confessed that they were wrought by the finger or power of God.
The idol-worship of Egypt had its influence on Israel (32:23; Acts 7:42). Egypt had her sacred bull—Israel had her molten calf. In this generation we have great need to obey the injunction of the aged apostle John: “Little children, keep yourselves from idols” (1 John 5:21).
QUESTIONS FOR REVIEW
1 .Explain the significance of the two titles of the book.
2. What are the New Testament references to the title?
3. Who wrote the book, and what qualifications had he?
4. How many years are covered by the book?
5. State the usage and significance of the world “Passover.”
6. Outline the purpose of Exodus, and name some of its leading ideas.
7. Indicate its connection with other books.
8. Has it any present-day value? What?
9. How would you outline the book?
10. Describe the meaning of the plagues. Why were there ten?
11. In what way did Israel become idolatrous?
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IV
LEVITICUS—THE BOOK OF HOLINESS
Doubtless, some have found this book a weariness to the flesh. Its intimate descriptions of the sacrifices may seem without point. Yet no book in the Bible is so wonderfully profitable, seeing that its study tends to deepen our adoration of Christ, whose face Leviticus so faithfully portrays. To the Jewish fathers the ceremonies of this third Pentateuchal book were signposts in the way of life, and if we read the book aright we shall find in it the unsearchable riches of Christ.
ITS TITLE
The title Leviticus is taken from the LXX and means the Levitical book, seeing that it deals with the rites and ceremonies appointed in connection with the Levitical priesthood. It was the guide-book of the priests. (See Exodus 4:14; Hebrews 7:11.) The Jews called it Vayyikon, being the Hebrew equivalent of the first three words of chapter 1, “And he called." The book contains God's call to worship and fellowship, to holiness of heart and habit.
The Babylonian Talmud, and also the Arabic and Syriac Versions, refer to it as "The Law of the Priests," or "The Law of the Offerings," seeing that it treats of the sacrifices and services in charge of the Levitical priesthood.
The first and last titles are man-given. The second is the divine name and is more in keeping with the contents of the book. Levites are only twice mentioned in the book (25:32, 33).
Leviticus naturally follows Exodus. The Tabernacle having been set up, its services and duties of the priests are now defined.
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ITS WRITER
The first verse is explicit concerning this matter. "The Lord called unto Moses." Moses wrote by revelation of God. While this phrase refers particularly to the section which follows, the same or similar words are repeated some 36 times in the 27 chapters. Thus the book is composed very largely of the actual words of Jehovah. (See Numbers 33:1, 2; 2 Chronicles 30:16; Jeremiah 7:22, 23; Ezekiel 20:11; Matthew 8:4; Romans 10:5; Galatians 3:12; 1 Peter 1:16.) The mercy seat was the place of appointed meeting and gracious revelation (Exod. 25:22; Num. 7:89).
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ITS SCOPE
It covers the history of the first month of the second year after the departure of Israel from Egypt. The whole of the introduction given and the events recorded in this book come between April 1st, when the Tabernacle was set up (Exod. 40:2-17; Num. 1:1) and May 20th, when Israel departed from Mount Sinai (Num. 10:11). "Considered as embracing the history of one month only, this may claim to be the most remarkable book in the Old Testament” (Joseph Parker, The People’s Bible, vol. 3).
ITS KEY VERSE
Leviticus 19:2 has this distinction, "Ye shall be holy." Thus the book is "The Textbook on Holiness." All who approach God, the priests who minister and the people who worship, must be holy. The redeemed must be holy because the Redeemer is holy. Priests, people, tabernacle, vessels, offerings and garments had to be holy, that is, separate not only from sin but from common usage. "Holiness and its cognates occur some 131 times in the book. And such holiness is made possible by atonement" (Lev 16:34; 17:11).
ITS KEY WORD
To find out the characteristics of a book, one must note the words and phrases which frequently occur. That "holiness" is the characteristic feature of Leviticus is evident from the use of the word and its associates.
Holiness, sanctity, etc., occur 131 times; holiness itself 87 times.
Sacrifice, offering and oblation, some 300 times.
Clean and unclean, 200 times.
Atonement, 45 times.
“The Lord spake unto Moses," 36 times.
“I am Jehovah," 21 times.
“I am Jehovah your God," 21 times.
ITS KEY THOUGHT
Fellowship of a holy people with a holy God in worship and work. The dual thought of the book is:
1. How to obtain and make sure of this fellowship (Lev 1 – 16).
2. How to enjoy and improve such fellowship (Lev 17 – 27).
ITS PURPOSE
Primarily the book teaches the great doctrines of purity, sanctification, separation, obedience and service. It serves a manifold purpose:
1. It shows how God fulfilled His promise of Exodus 25:22.
2. It instructed Israel how to remain separate from the heathen.
3. It sought to train the people for the accomplishment of a worldwide mission.
4. It was a handbook for the priests to guide them in their work. It was the book of Israel's ritual. It is full of principles for the guidance of the Aaronic priesthood and of those who desire to live in the enjoyment of priestly nearness to God.
5. It sets forth Christ and His full redemption by types and symbols. There is a starlight of Christ in all its ceremonies. Christ is in all, and all are in Him. Forms may become obsolete, substance abides. Without Him the Pentateuch would have been impossible. He is the text of all the Old Testament. Because Old Testament history contains New Testament teaching, and because of the fulfillment of all the types in Christ, Leviticus is a manual of Christian theology, ethics, worship, and evidences.
ITS PRESENT VALUE
Leviticus is an indispensable book, and should be studied along with Hebrews, its New Testament counterpart. It is a key to the New Testament teaching on the atonement. It is a book of illustrations on the way of salvation. The Epistle to the Hebrews is an inspired commentary upon the book of Leviticus, from which we learn that the Hebrew ritual was the gospel of Christ, exhibited in symbols and shadows to the Israelites. Carrying, then, a symbolic setting-forth of the gospel, and being so full of Christ and of the gospel of the grace of God, Leviticus is of supreme value to the student of Holy Writ.
The book is full of the truth that saves and sanctifies. The Cross has solved the enigmatic laws and closed the Temple. Under it the ephod ceases and the unction of the king passes away. The law prepares for the introduction of Christianity and for the understanding of the person, mission and work of Christ. It was a pedagogue for the guidance and control of Israel until Christ came.
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ITS CONNECTIONS
Leviticus is linked to Exodus as Exodus is linked to Genesis. It is the central book in the heart of the Pentateuch. Sacrifice, its great theme, is the heart of salvation. Atonement is its central doctrine. It contains the third phase of redemption.
Genesis—The sin and ruin of man.
Exodus—The redemption and salvation of man.
Leviticus—The worship and communion of redeemed man.
Note the order observed here:
1. The origin of the plan of redemption and of the elect nation—Genesis.
2. The giving of that plan of redemption to the chosen people—Exodus.
3. The realization of redemption through God's presence in grace with the people—Leviticus.
Thus it is with ourselves. We came to God as lost sinners, and appropriating by faith a blood-bought salvation we were brought nigh. Sacrifice is now the basis of true worship. The Lord Jesus Christ is our great High Priest in the presence of God for us. And the Christian's only place of worship is inside the veil.
Leviticus, then, is "the Gospel of the Pentateuch, glistening with purity, turning law into music, and spreading a banquet in the wilderness." Holiness, without which no man shall see the Lord, pervades the whole book and all the varied ceremonial. God is holy and man is sinful, and under sentence of death. God in grace draws near to man, and appoints the way of sacrifice as a propitiation for sin. In mercy He accepts the death of the sacrifice for the death of the sinner. Atonement is through the blood shed and the blood sprinkled. All looks forward to Christ, by and in whose blood there is propitiation and atonement. What a Gospel to preach, even from Leviticus!
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ITS PECULIARITIES
There are several unique features that one can gather up and use with much profit in teaching Leviticus:
1. The truth written large over the book is that God must be approached in the way of His appointing, and that by sacrifice (Lev 8:36; 9:6,7).
2. It insists upon holiness of body as well as of soul. God's people must be holy all through, in things both great and small (Lev 19:2; 1 Cor. 10:31; Col. 3:17; 1 Peter 3:10,11).
3. Holiness must characterize our very eating. The dietary of Moses has been highly approved by men of science.
4. The Holy Spirit is not once named, although referred to in all the other books of the Pentateuch. Nevertheless He is in the background, seeing that it is His work to glorify Christ (John 16:14).
5. Its most conspicuous chapter is the sixteenth—the great day of atonement. The slain goat represents guilt expiated by blood, and the scapegoat declares the removal of the offense from before the face of God. (Scapegoat—Azazel—means removal.) There is grace in its two aspects, namely, the passing over of transgression and the remembering of it no more (Micah 7:18, 19; Heb. 8:12; see other atonement chapters—Gen. 22; Exod. 12; Num. 14).
6. The central person is Aaron, the high priest, who is a fitting type of Christ, our great High Priest.
7. Various words are used for "offerings":
(1) Qorban — something brought near to God at the altar, for acceptance as a gift, or for judgment as a sacrifice (Lev. 1 and 2).
(2) Minchah — a present, freely made, to show one's love, or to get and keep someone's favor (Gen. 4 and 5).
(3) Terumah—a part, contribution or share, as part of the dough, the harvest or the meat offering (Lev. 22:12).
The offerings were of two kinds:
1. Sweet savour. Pleasing to and accepted by God, as the burnt, meal or peace offerings.
2. Non-sweet savour. Seeing that they were so closely identified with sin, such as the sin and trespass offerings.
ITS ANALYSIS
That there are various ways of outlining the contents of Leviticus is evident from a comparison of outlines as given by gifted Bible students. Here, for example, is a very simple yet efficient analysis:
1. Sacrifice (Lev 1–7). Worship must be based on sacrifice appointed by God and acceptable to God.
2. Priesthood (Lev 8–10). Worship must be through a Mediator. No man cometh unto the Father but by the Son.
3. Purification (Lev 11–16). Worship must be with clean hands and a pure heart. Without holiness no man shall see the Lord.
4. Festivals (Lev 17–21). Worship must be social and gladsome, at stated times and in fixed places.
5. Idolatry (Lev 22—26). Worship must be with the whole heart.
6. Vows (Lev 27). Worship must be with the making and keeping of vows, but only such as ought to be made.
Further, Leviticus is a book of laws as distinguished from "the book of the Law." The latter term includes the whole of the Pentateuch, but the laws in Leviticus are a development and amplification of the Law given at Sinai. With this thought in mind, one well-known expositor has given us the following unique outline:
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Leviticus—The Book of Law
Access (Lev 1–16)
The Way to God by Sacrifice
1. The Law of Offerings (Lev 1–7):
Burnt (1); Meat (2); Peace (3); Sin (4); Trespass (5–6:7); Law of Offerings (6:8—7:38).
2. The Law of the Priesthood (Lev 8–10):
(1)Appointments (8): Called (8:1-5); Cleansed (8:6); Clothed (8:7-13); Consecrated (8:14-36)
(2)Qualifications (9): Sympathy (9:1-8); Sacrifice (9:9-21); Intercession (9:22-24)
(3)Failure (10): Nadab and Abihu.
3. The Law of Purity (Lev 11–16):
Pure Food (11); Pure Bodies (12–13:46); Pure Garments (13:47–14:32); Pure Homes (14:33-57); Pure Habits (15); Provision for Impurity—Atonement (16).
Holiness (Lev 17—27)
The Walk with God by Sanctification
1. The Law of Holiness (17–22):
Personal (17); Sacrifice, Warnings, Directions, Family (18); Obedience, Unlawful Marriages, Warnings, Social (19, 20); Priestly, Holiness, Marriage; Bodily Perfection and Purity (21,22).
2. The Law of Feasts (Lev 23):
Passover (23:4, 5); Unleavened Bread (23:6-8) Firstfruits (23:9-14) Wave-loaves (23:15-22) Trumpets (23:22-25); Day of Atonement (23:26-38); Tabernacles (23:39-44). (Consecration and Punishment, ch. 24).
3. The Law of the Land (Lev 25–27):
Sabbatic Year (25:1-7); Jubilee (25:8-55); Obedience and Disobedience (26); Vows and Tithes (27).
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The student is referred to a similar but fuller outline in Dr. G. Campbell Morgan's "Analyzed Bible" series.
Ere concluding the study of this most fascinating book it will be profitable to devote some little space to the typical value of the offerings and the priesthood. The multiplicity of rites, with which the book is filled, form a proof of the insufficiency of the Levitical system to take away sin. Christ's death and resurrection, however, make all of these rites so luminous.
1. The Typical Teaching of the Offerings
What a variety of sacrifices there were which God provided in old time for the people of His possession! A variety indeed! Continually the altars flamed and smoked. Continually the knife was raised, and the dumb, uncomplaining animals were slain. Continually the priests must mediate between the people and the thrice-holy Lord.
A. The Sweet Offerings—that is, those that were pleasing to and accepted by God.
(1) The Burnt Offering
This offering daily pointed to Jesus, who for us and our salvation so willingly offered Himself to God as a sacrifice without spot or blemish. And this offering speaks of His entire dedication, and is typical of the One who was wholly surrendered to God and His service even unto death. An unflinching devotion is the burnt offering He expects from each one of us.
(2) The Meat or Meal Offering
This only bloodless offering demanded by God betokens the pure humanity that Christ was able to lay on the altar of sacrifice in obedience to God's perfect will. His human perfection, tested by suffering, satisfied the heart of God, when His Son tabernacled thirty-three years in human flesh. And is this not an example to us that our daily labor, energy and toil should be devoted to His praise?
(3) The Peace Offering
Christ is here seen making peace by the blood of His Cross. Friendship and fellowship are ours as the result of His perfect sacrifice. Christ crucified is the basis of all friendly intercourse between God and man. What a blessed offering this is, an emblem of the feast of salvation and friendship at which He sits down to eat and drink with men!
B. The Non-Sweet Offerings—that is, those which were so definitely associated with sin.
(1) The Sin Offering
The sin offering carries the humbling message of the impossibility of man's nullifying the guilt of the soul, and of the absolute need of expiation. The sinner's guilt and its removal by the sacrifice of a substituted victim is the gospel of this offering. Christ as our propitiation is hereby seen. Willingly He shed His blood for us, and suffered without the gate.
(2) The Trespass Offering
Man's trespasses or sins are debts, that is, definite acts of wrong or evil. In killing the offering, the sinner was regarded as rendering satisfaction and reparation through his substitute. This offering was designed to convict the children of Israel of their fraudulence in depriving God and men of their dues, and to portray the penitence which heaven requires—a penitence which is restitution as well as confession. From this offering we learn that Christ discharges our debt, repairs our wrongs, and redeems our life to God. If the debt was against the Lord, sacrifice preceded reparation; against man, reparation preceded sacrifice. (See Matthew 5:23, 24.) An Israelite with a guilty conscience and a remembrance of sin had practically to begin at the end of the series. Such is the divine order of thought. The human order, however, is exactly the reverse. Beginning with the guilt-offering, one ends with the burnt-offering. From the remission of sins we advance to offer ourselves in entire dedication.
Dr. Alexander Smellie's comment on "a sacrifice of richer blood" is most fitting at this point.
There is but one sacrifice, all-sufficing, acceptable, wanting in nothing—the sacrifice of Christ, both Victor and Victim.
Did He not make Himself a burnt offering, yielding His life to His Father, that in perfect submission and glad obedience He might keep the commandment which I had broken and cast aside?
Was He not by His own choice and will the true meal offering, tasking Himself morning, noon and night in the service of God, and esteeming the task not a bondage but a boon?
Is He not my peace offering, without blemish, without compare?—for through Him I have the good will and tender love of the far- and heart-searching Lord, sit down under His shadow with great delight and His fruit is sweet to my taste.
Sin offering He is, too; He who is at once the blameless Lamb and the merciful and faithful High Priest, shedding His life-blood on the sacrificial tree to atone for my evil. One drop of it effaces the blackest record. For the sake of one ruddy drop my condemnation is cancelled, and I have an unalterable pardon and an abiding rest.
And, beyond doubt, Jesus Christ is the trespass offering for my derelict soul, paying to the last farthing the awful debt which I could never pay, and bringing me out of the bankrupt's prison to citizenship and freedom, use and fame. In the end of the age God provides for me a many-colored salvation, and a Saviour whose infinitude of worth can never be told.
On His dear head my faith would lay her trembling and appropriating hand, simply to His Cross I cling—to His Cross and to Himself. He is all my boast, and, as Wesley's hymn phrases it, 'I enjoy His glorious infamy!'
2. The Typical Teaching of Priesthood
Aaron and his sons were called to function as priests, and can be made to typify Christ and believers. We have been made unto Him a kingdom of priests. Aspects like the following can be developed:
(1) They were divinely chosen and called.
So the divine purpose of His choice of us is that we might be holy and without blame before Him in love (Eph. 1:4).
(2) They had to be washed with water.
God cannot use a defiled saint. Washing is therefore necessary (1 John 1:7, 9). Our laver of cleansing from the defilement of sin is the Word (Eph. 5:26).
(3) They had to be rightly clothed.
Thus is it with the saint, whose whole armor is provided for him in Ephesians 6:10-19.
(4) They had to be anointed with oil.
Surely this answers to the saint's enduement of the Holy Spirit for sanctification and service (1 John 2:27; Acts 1:8).
(5) They had to be consecrated.
We dedicate; God consecrates. Ear, thumb and toe had to be marked. Witness, work and walk are under divine control. All we dedicate is in virtue of Christ's sacrifice (Rom. 12:1, 2).
In the destruction of Nadab and Abihu we are warned against the sin of presumption and self-will. Approaching God after the desires of our heart, or neglecting or despising the ordinances of a divinely-prescribed sacrifice is the offering of a strange fire. Departing from the Cross in precept or practice, our priestly influence is stained.
3. The Typical Teaching of the Law of Purity
For a thorough study of the typical import, not only of Leviticus but all of the Pentateuch, one is recommended to that excellent series known as C. H. M.'s Notes. These books are worth their weight in gold.
(1) Leprosy
Once in the blood, this dread disease became overt in loathsome ways. Body, clothes and home were alike affected. And, moreover, it was incurable insofar as human means were concerned.
The leper could not help himself (Rom. 4:4, 5).
The priest sought the leper, not the leper the priest (Luke 19:10).
The shedding of blood was necessary ere healing could be granted (Heb. 9:22).
In the two birds (Lev. 14:5-7) a glorious truth is unfolded. One was slain in an earthen vessel over running water (Rom. 4:25, 8:2; 1 Peter 3:18). The other was dipped in the blood of its fellow and released (Rom. 4:25; 1 Cor. 15:17). Faith is vain if Christ was not raised again, and we are still moral lepers.
(2) Food
In this divine picture-book we discover a God who hates sin and who makes every provision for the holiness of His own.
Take the Beasts
Two things were essential to render them clean. They had to chew the cud and divide the hoof. These two had to go together. Failing to conform to this dual necessity the beast was immediately rejected. Why? Well, for these reasons: the chewing of the cud is a natural process, and indicates the inward digestion of what is eaten. Superficial reading of the Scriptures is not enough. It is necessary to eat the Word of God as food for our souls (Jer. 15:16). The divided hoof sets forth the character of one's natural walk. A mere outward life is not sufficient. The inner life and outer walk must be in complete harmony.
Take the Fish
The people could only eat the fish which had fins and scales. Again, a double work: a fish with a "fin" which would enable it to move along in the water; "scales" to resist the action of the water—a double provision. So the believer needs "fins" or spiritual power to move onward and upward through life; "scales" or spiritual protection to resist the influence of the world. The Spirit alone can enable us to resist such a penetrating influence. Getting on with some Christians means getting in, that is, into the world. To get on spiritually, therefore, we must get out of many things.
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Take the Birds
The Israelite had to live on those birds that did not feed on flesh. Birds eating carrion were counted unclean, just as creeping things were reckoned unclean. And the believer can only thrive on the right kind of spiritual food. There is no sustenance in anything carnal. The Christian must not creep on or cling to the earth, but use his wings.
Perhaps nothing has ever been written in so small a compass, that so accurately expresses the typical and evangelical nature of the historical ordinances of the Christian faith, as the following verses of the poet Cowper:
Israel in ancient days
Not only had a view
Of Sinai in a blaze,
But learn’d the Gospel too;
The types and figures were a glass,
In which they saw a Saviour’s face.
The Paschal sacrifice
And blood-besprinkled door,
Seen with enlighten’d eyes,
And once applied with power,
Would teach the need of other blood,
To reconcile the world to God.
The Lamb, the Dove, set forth
His perfect innocence,
Whose blood of matchless worth
Should be the soul’s defense;
For He who can for sin atone,
Must have no failings of His own.
The scapegoat on his head
The people’s trespass bore,
And to the desert led,
Was to be seen no more:
In him our Surety seem’d to say,
“Behold, I bear your sins away.”
Dipt in his fellow’s blood,
The living bird went free;
The type, well understood,
Express’d the sinner’s plea;
Described a guilty soul enlarged,
And by a Saviour’s death discharged.
Jesus, I love to trace,
Throughout the sacred page,
The footsteps of Thy grace,
The same in every age!
Oh grant that I may faithful be
To clearer light vouchsafed to me!
Inspiration can also be gained from a prayerful reading of Isaac Watt’s poem:
Not all the blood of beasts
On Jewish altars slain
Could give the guilty conscience peace
Or wash away the stain.
But Christ, the heav’nly Lamb,
Takes all our sins away;
A sacrifice of nobler name
And richer blood than they.
My faith would lay her hand
On that dear head of Thine,
While, like a penitent, I stand,
And there confess my sin.
Believing, we rejoice
To see the curse remove;
We bless the Lamb with cheerful voice,
And sing His bleeding love.
Occasionally we meet with those who find themselves at a loss for sermonic material. Picking away at an isolated text or two the barrel quickly empties. And yet, with such an exhaustless store as is found in Leviticus, one should never find it difficult to secure a theme. College culture may rebel at typical preaching, yet there is no phase of Bible presentation which can keep a preacher so fresh and interesting. If these lines are being read by someone who finds sermonic preparation hard, let him take up a course of addresses on the Tabernacle and its offerings, and he will find his own love for Christ strengthened and an ever larger company of people to listen to his ministrations. To aid the preacher, we append a tabular treatment that can be used with great effect, if a large blackboard is handy.​​
QUESTIONS FOR REVIEW
1. Do you think a study of Leviticus is profitable? Why?
2. How does the Jewish title of Leviticus describe its contents?
3. Could you prove that Moses wrote the book? How?
4. Set forth the chronology of Leviticus.
5. Indicate the distinctive key verse.
6. State some characteristic key words.
7. What would you say is the dual thought of Leviticus?
8. Suggest some of the primary purposes of the book.
9. Has Leviticus any present-day value? What?
10. Trace its connections with the rest of the Pentateuch.
11. Outline some of its peculiar features.
12. Give an outline of its contents.
13. Briefly state the typical significance of the offerings and the Aaronic priesthood.
14. How many feasts are mentioned in Leviticus? Name them
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V
NUMBERS—THE BOOK OF WANDERING
When General William Booth was asked to record something in a princess’s autograph album, he wrote—“saved to serve.” And so Israel, too, was “saved to serve.” And so Israel, too, was "saved to serve." All service requires prayer, faith and effort; but effort to be faithful must be methodical. "Order is heaven's first law," and in Numbers we see God, as a God of order, organizing the people for entering into and taking possession of the land.
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ITS TITLE
In the LXX or Greek Old Testament, we find that the word "Arithmi," which was rendered "Numeri" in the Vulgate, has passed into the Authorized Version as "Numbers." It was so called because of the two numberings of the nation—one, before leaving Sinai; the other, before entering Canaan. In the Hebrew Bible the book is called "Bemidhar" or, "In the wilderness" (1:1), a title describing the real contents of Numbers.
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ITS AUTHOR
Moses, the man of Jehovah, a wise counsellor, the ideal prophet, and a friend of God (11:17). “Moses wrote their goings" is sufficient proof of the Mosaic authorship of both Leviticus and Numbers (33:1, 2).
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ITS KEY VERSES
"We are journeying into the place of which the Lord said, I will give it to you. . . . These are the journeys of the children of Israel" (Num. 10:29; 33:1).
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ITS KEY WORDS
Work, War, Wandering. The experience was up and down, but Canaan was ultimately reached.
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ITS KEY THOUGHTS
Briefly summarized, the leading messages are these:
1. The majesty, holiness and presence of God. (Note recurrences of the divine “I.”)
2. The land by right as a gift became Israel's in fact by conquest.
3. A holy God and a holy people in a holy land.
4. Organization in life and work. (Organized effort is our duty.)
5. Failure through discontent and disobedience.
6. The necessity of watchfulness against unbelief and murmuring.
7. God's patience with, provision for, and protection of His redeemed people. (See Deuteronomy 8:4.)
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ITS FORM
It is partly legislation and partly history, but of nearly the whole period of forty years there is scarcely any record. Sin spells silence. Numbers is a book of wanderings, warfare, work and wickedness.
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ITS SCOPE
About forty years are covered (14:34; Deut. 1:2, 3). Forty is the probation number; thus testing and trial are prominent in the book. When we come to Hebrews, it is to find that God forgets these wasted years. Hebrews 11:29 finishes with the Red Sea, and the next verse (11:30) commences with the walls of Jericho falling down. Forty years of wandering forgotten! How like God! "Their sins and iniquities will I remember no more."
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ITS RELATION
It is the fourth book in the Pentateuch and is vitally connected with Leviticus. The conjunction "and" of 1:1 gives us the literary connection of Numbers with Leviticus. A more definite relationship, however, is suggested. The covenant had been made and confirmed, the Law had been given. Now the people had to be prepared to mete out to the Canaanites a judgment overdue. Thus the Tribes were organized in a military fashion that Jehovah, who dwelt in their midst, might lead them into the land which was theirs by right through the gift of God, but had to be theirs in fact by actual conquest.
Comparing the book with other Pentateuchal books, we have:
Genesis—Creation and Fall … Divine Choice.
Exodus—Redemption by Blood … Divine Deliverance.
Leviticus—Worship and Fellowship … Divine Holiness.
Numbers—Service and Walk … Divine Discipline.
Deuteronomy—Instruction and Direction … Divine Counsel.
The more one studies the books of the Bible, the more is he convinced that the mind of God was at work, not only in their compilation but in their very arrangement.
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ITS CHARACTERISTICS
Several features peculiar to this book are full of instruction. Some of these have been gleaned in our study:
1. Its Candor. The faults, not only of the people, but also of the leaders—Miriam, Aaron and Moses—are fully exposed. This is a characteristic feature of the Bible as a whole. Angel heights and devil depths in human life are laid bare.
2. Fragments of Ancient Poetry.
(1) The Priestly Blessing (Numbers 6:24-26). The Jews discovered the Trinity in these verses.
(2) The Signal Chants (Numbers 10:35, 36). These chants which were sung when the signals were given for the moving of the Ark and the whole camp are precious odes.
(3) The Book of the Wars of Jehovah (Numbers 21:14, 15). This volume was probably a collection of hymns celebrating the mighty acts of the Lord on behalf of His people.
(4) The Song of the Well (Numbers 21:16-25). Doubtless this song was inspired by the discovery of a well during the march.
(5) Proverbs of Victory (Numbers 21:27-30). These were used to celebrate the destruction of the chief cities of the Amorites.
(6) The Ribband of Blue (Numbers 15:38). Every person had to wear this ribband of blue upon their garments. Blue, the heavenly color, reminded the people that as servants of God they had to be heavenly in obedience and character, and separate from earthly ambitions and desires. This attractive sign marked them out as the people of God, whose commandments they were bound to obey. The Pharisees enlarged upon this requirement as a sign of unusual sanctity (Matt. 23:5). Perhaps it was this part of the Lord's garment that the woman touched (Luke 8:44).
3. A Book of Murmurings. Israel was slow to learn that godliness with contentment is great gain. In spite of the mercy of God, they murmured. Grace did not keep them from grumbling, as will be readily noted by the following:
The People murmured at Taberah (11:1-3).
Taberah means "burning" and possibly was so named because it was at this place that fire burnt some of the Israelites. Here the people murmured against the way God had led them. They likewise murmured at the food He fed them (Numbers 11:4-35). What base ingratitude it was for them to yearn for the fleshpots of Egypt!
The People murmured at Hazeroth (Numbers 12).
Hazeroth signifies a court or enclosure. This place witnessed a grevious complaint over the leader God had set over them. Poor Moses, like many another leader, was the butt of jealousy.
The People murmured at Paran (Numbers 13—14:30).
Paran, meaning beauty or glory or ornament, was a district of caverns beautified with coral reefs. There the Israelites murmured at the land God had promised them. They also murmured against the righteous verdict which God had pronounced (Numbers 14:40-45). It was here that they also murmured against God's appointment for the priesthood (chapters 16 and 17). Chapter 16 gives us Korah's instruction and destruction. Chapter 17 records Aaron's supremacy.
The People murmured at Kadesh (Numbers 20:1-13). Kadesh means "holy place" and is from the word "to sanctify." There they murmured because of their thirst, wishing that they had died in Egypt.
The People murmured at Edom (Numbers 21:4-9). Edom means to be red or earthy. There they loathed the provision of God and were plagued with serpents for their discontent with heavenly food.
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What a sad record! Yes, and what a solemn warning this book carries for our own hearts. Let us beware of the initial sin of discontent or grumbling. We often look upon grumbling as a little sin and not until we try to check ourselves do we find how completely it possesses us, and how it is ready to spring upon us at all hours of the day under the slightest provocation. The weather is bad, the tea is too sweet, the chops are half cold, the potatoes are not cooked, the parcel we expected is not delivered, and we complain. It was a secret heart-grumble that led to Eve's disobedience.
Tracing Israel's downward course in Numbers, we discover that the people journeyed from discontent to lust, to rebellion, to idolatry. So to be saved from this evil is one step toward perfection (Phil. 2:14; 1 Thess. 5:18). In trying circumstances, special temptations, weak nerves and depressions of spirit, give thanks. Such a shout of faith and song of praise causes the enemy to flee and leads to victory.
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ITS TYPICAL VALUE
In this book, when the holiness of God demands the holiness of His people, and the perils of idolatry with its heathen orgies and abominable customs are laid bare, one can find many forceful types of Christ, and of what He requires from His own.
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TYPES OF CHRIST
The Bread of Life (Numbers 11:7-9; John 6:57, 58).
The Water of Life (Numbers 20:11; John 7:37; 1 Cor. 10:4).
The Serpent lifted up (Numbers 21:9; John 3:14,15).
The Star out of Jacob (Numbers 24:17; Luke 1:78; 2 Peter 1:19; Rev. 2:28; 22:16).
The Nazarite Vow (Numbers 6:1-21; Heb. 7:26). Nazarite means “one separated”
The Rod of Aaron (Numbers 17:1-13). Christ’s resurrection declares that He is appointed of God as the great High Priest.
The Red Heifer (Numbers 19:1-10). This is a peculiar type of Christ through whose blood the believer can be cleansed from sin; the water represents the Word and the Spirit; and the ashes which gave the cleansing efficacy represent the sacrifice of Christ.
The Cities of Refuge (Numbers 35:1-34). These typify shelter from judgment; see also Rom. 8:1, 33, 34; Heb. 6:18-20.
The Life of Moses, as Leader, Teacher and Intercessor speaks of Christ.
TYPES OF BELIEVERS
The history of Israel sojourning in the wilderness is re-enacted in the lives of many saints. Divinely called, delivered, and made holy, the people yet experienced arrested progress. There is hardly any record of those sad thirty-eight years but a list of places where the camp rested, most of which are now quite unknown. Israel was a nation marking time, waiting for death; and they teach us that a life of sin and disobedience is ever a wasted life.
The people had to come back to Kadesh. If a believer has lost his joy, his freshness, his power, because of arrested progress, there is only one cure. He must get back to the place where he disobeyed God, confess his sin, and renew the life of obedience. With such a renewal there is likewise the renewal of joy and power. Some of the people were kept out of the land by ignorance, as well as disobedience. They started well but were robbed of the full enjoyment of all that God had promised them. Truly, many saints are still in the wilderness. The radiant look has gone. Weary and tired, the way has become hard and difficult. Complacently, the wilderness is endured with the hope that death will bring them into the Promised Land. But the Promised Land is not heaven. There are no wars in heaven, such as Israel experienced in Canaan. For us the Promised Land is a life of peace, holiness and joy which we can enter now. Certainly there are enemies, giants and walled cities, but we are well able to overcome them. Our Leader is unconquerable, so let us arise and possess our possessions.
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ITS PRESENT VALUE
1. A record of the life and fortunes of the Hebrew nation under Moses, before they settled in Canaan.
2. Israel is Jehovah's son, and as such is the object of perpetual care and discipline.
3. There is need for the priestly view of salvation with its emphasis on holiness, and for the prophetic view of salvation with its emphasis on righteousness.
4. Happiness and holiness are helps to health.
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ITS ANALYSIS
The contents of this Book of Wandering have been classified in the following interesting way:
1. At Sinai (Numbers 1:1 to 10:10)— Number and Order. A period of 19 days in preparation for departure from Sinai on the 20th day of the second month of the second year after the Exodus.
(1) Numbering and ordering the people (Numbers 1—4).
(2) Cleansing and blessing (Numbers 5, 6).
(3) Offerings of princes and dedication of altar (Numbers 7, 8).
(4) Passover, cloud and trumpets (Numbers 9:1–10:10).
2. From Sinai to Kadesh (Numbers 10:11 to 14:45)—Faithlessness and Failure. A period of 11 days, from the 20th to the 30th of the second month in the second year after their departure from Egypt.
(1) First march with the tabernacle (Numbers 10:11-36).
(2) Murmuring of the people (Numbers 11:1-22).
(3) Spirit given to elders (Numbers 11:23-35).
(4) Sedition of Miriam and Aaron (Numbers 12).
(5) Mission of the spies (Numbers 13, 14).
3. Wanderings in the Desert (Numbers 15 to 19) Trial and Discipline. A period of 37 years, from the end of the 2nd year to the beginning of the 40th year. A sad section.
(1)Laws for life in the land (Numbers 15).
(2)Rebellion of Korah (Numbers 16).
(3)Budding of Aaron's rod (Numbers 17).
(4)Position and work of Levites (Numbers 18).
(5)Cleansing from defilement (Numbers 19).
4. From Kadesh to Moab (Numbers 20 to 36)— Judgment and Mercy. A period of 10 months, from the beginning of the 40th year.
(1) Events on the journey (Numbers 20, 21).
(2) Balaam and Israel (Numbers 22—25).
(3) Second census and new leader (Numbers 26, 27).
(4) Sacrifices and vows (Numbers 28—30).
(5) War with Midian (Numbers 31).
(6) Partition of the land (Numbers 32—34).
(7) Cities of Refuge (Numbers 35).
(8) Marriage of heiresses (Numbers 36).
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The analysis by Dr. G. Campbell Morgan is also very helpful. Years ago I purchased the outlines of the books of the Bible by this gifted expositor and pasted them in my teacher's Bible. And what a help they have been! From Sinai to Kadesh was a journey of eleven days (Deut. 1:2). Because of unbelief and disobedience it was prolonged to forty years. The Israelites were made to sojourn in the wilderness a year for every day that the spies were in the land (Num. 14:34). The wilderness was a part of the necessary discipline of a redeemed people, but not the long years of wandering. The latter were due to the unbelief of the people at Kadesh-barnea.
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Finally, here are a few charts that will assist the reader in understanding the Book of Numbers.
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In this arrangement we have a remarkable anticipation of Ezekiel's vision (Ezek. 1:10), and also of the four living creatures of Revelation 4:7.
The Camp of Israel, arranged and organized as a perfect square, foreshadows the New Jerusalem of the last day (Rev. 21:9-27).
The accompanying map will help to visualize the checkered career of Israel:
The Red Sea speaks of the cross of Christ, which meant death for Him but life to us; and also the believer’s separation from the world (Gal. 6:14).
Marah reminds us of God’s power to turn the untoward experiences of life into blessings (Exod. 15:23).
Elim is typical of the same power to give us rest and refreshment by the way (Exod. 15:27). So far the path was and is of God.
Sinai testifies of God’s holiness and of our own inherent evil—the experience of Romans 7:7-24.
But from Kadesh-barnea to Jordan, all that happened to Israel is for our warning, not imitation (1 Cor. 10:1-11; Heb. 3:17-19). Canaan rest can be ours here and now (Heb. 4:4).
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The following diagram will make the instructions covering Israel’s camp life clear to the mind.
The Tabernacle in the midst of the camp of Israel is a figure of Christ as the Center of all things.
Chapter 3 gives the resting order of the camp.
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Chapter 10 gives the marching order of the camp.
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QUESTIONS FOR REVIEW
1. What aspect of God's character does Numbers reflect?
2. Why is this fourth Pentateuchal book called Numbers ?
3. Who was its writer?
4. Indicate a key verse.
5. Summarize a few leading key thoughts.
6. What particular form does the book have?
7. State the period covered by Numbers.
8. What New Testament passage should we study along with the book ?
9. What relation has the book to the rest of the Pentateuch?
10. Suggest a few unique features.
11. In what ways could you use the book typically ?
12. How would you outline its thirty-six chapters?
13. What lessons can be learned from the periods covered by the book?
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VI
DEUTERONOMY—THE BOOK OF REVIEWS
Deuteronomy is a remarkable and necessary book. It was a special favorite with the prophets and with Christ. It contains no new laws. There was urgent need of rehearsing the Sinaitic laws, seeing that the old generation, except two men, had passed away. Each new generation must have the same laws taught them. The book contains the last words of the great Lawgiver, Moses.
ITS TITLE
The LXX gives Deuteronomion—deuter, second; nomos, law. Such a title was given, seeing that the book contains the repetition of the Law of Sinai (Deut. 17:18).
The Hebrew Bible gives this book the title of Haddebarim—a word meaning “These are the words,” or shortly and simply, “words” (1:1). Deuteronomy records the utterances of Moses.
Some of the Rabbis called it “The Book of Reproofs” seeing that it records the many rebuffs administered by Moses to the people.
Deuteronomy has also been named “The Book of Reviews.” It is indeed a review of the past, with an eye to the future. It is a translation of Israel’s redemptive history into living principles. It is not so much a history as a commentary.
ITS AUTHOR
Moses, without a doubt, is the author of Deuteronomy, as we can discover from the explicit statements in 31:9, 24-27, and the “song”, 31:22. Such statements are either true or false. Deuteronomy is the handiwork of Moses, or else the book is a forgery. The above passages are ignored by higher critics. Moses, they say, no doubt gave utterance to many things that are written, but other hands penned the book some 400 to 500 years later. The declaration of Deuteronomy 1:1, however, leaves us in no doubt as to its Mosaic authorship.
Under this section we can bring together several unique features concerning Moses and his Book of Reviews.
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1. His name occurs about forty times, and in the majority of cases as the authoritative author of the subject matter.
2. Moses uses the first person in Deut 1:16, 1:18, 3:21, and 29:5. Such a fact indicates that if the book is not Mosaic then it is a forgery and therefore not reliable.
3. Our Lord testified to Moses as being its author. See Matthew 19:7-9, quoting Deuteronomy 24:1-4.
4. Deuteronomy is largely quoted by Old Testament prophets and New Testament apostles as the work of Moses. It is quoted nearly 100 times in the New Testament.
5. The reasons why Satan hates the book and uses critics to discredit it are fourfold:
It was the book used by Christ for Satan’s defeat.
Compare Matthew 4:4 with Deuteronomy 8:3; Matthew 4:10 with Deuteronomy 6:13, Matthew 4:7 with Deuteronomy 6:16. Our Lord quoted it in the days of His childhood, youth and manhood.
It is the book that stoutly condemns spiritism (Deut. 18:9-14).
A necromancer is a seeker after the dead, a medium. Spiritism is Satan’s great counterfeit of the day.
It is the book which declares the overthrow of Satan’s power.
Satan has power over death (Heb. 2:14).
Satan contended with Michael over Moses’ dead body (Jude 9).
God buried Moses and preserved him, thereby defying Satan (Deut. 34:6; Matt. 17:3).
Satan desired possession of the body because likely he:
1. Foreknew its resurrection.
2. That Moses would probably be one of the two witnesses (Rev. 11); so to possess his body would mean to frustrate God’s purpose in the last days.
It is the book that insists upon the full obedience of God’s people.
The obedience and holiness of the redeemed occasion the devil’s hatred.
ITS KEY VERSES
The words “commandments” and “statutes” occur more often in Deuteronomy than in any other book, except the Psalms—commandments 100 times; statutes 28 times (Deut. 10:12, 13).
ITS KEY WORDS
It would seem as if the whole book is a treatise on the subject of obedience. “Obey” and “do” occur some 60 times. “Hear” and “hearken” occur upwards of 70 times. God longed for the obedience of His people:
1. Because they were His own (Deut 1:10; 14:1, 2).
2. Because He loved them (Deut 4:37; 7:7).
3. Because He wished them well (Deut 4:1; 5:29).
“The Lord our God” is used about 300 times; “possession” 60 times; “remembrance” about 18 times (remembrance was a motive to obedience, Deut 5:15); “love” over twenty times. A motto for the book could well be, “all’s love yet all’s law” (Browning).
ITS KEY THOUGHT
The central thought is “Jehovah has chosen Israel; let Israel choose Jehovah.” A further thought is “Faith in and obedience to God is the ground of blessing from God.” Further, God’s law is the outcome of His love, and His choice involves holiness.
ITS SCOPE
The book of Deuteronomy occupies the last days of the forty years’ wandering in the wilderness. Compare chapter 1:3 with Joshua 4:19, and you have seventy days. Deduct thirty days mourning for Moses (Deut. 34:8), and you have forty days.
ITS FORM
“It is the textbook of prophecy; a manual of evangelical oratory; possessing all the warmth of a St. Bernard, the flaming zeal of a Savonarola, and the tender, gracious sympathy of a St. Francis of Assisi.” Its spirit is most ethical and religious. The tone is that of a father, as well as that of a legislator. A spirit of humanity pervades the entire book. Holiness is its ideal.
ITS PURPOSE
To induce the people to be faithful to the covenant which Jehovah made with them, and to prepare them as the chosen, redeemed and disciplined people of God for entering, conquering and possessing the land.
ITS RELATION
It is the last of the Pentateuchal books, and its law and history are based on the preceding four. It is a fit conclusion to the Pentateuch.
Genesis—the origin of the nation and its religion. . . . Called.
Exodus—the preparation of the nation for receiving the law. . . . Redeemed.
Leviticus—the ritual of its religion. . . . Sanctified.
Numbers—the organization of the nation for entering Canaan. . . . Conflict.
Deuteronomy—the guidance of the nation in the land. . . . Blessing.
Deuteronomy also comprises, condenses and continues the great truths contained in the four previous books we have considered. For example:
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The Divine Election of Israel, so prominent in Genesis, is here emphasized. Israel is bidden to remember it, again and again, that by the remembrance she may be saved from the fatal sin of self-righteousness. She was taught that not for her greatness, nor for her goodness did the Lord choose her, but simply because of His own good pleasure.
The Divine Deliverance of Israel, which is the principal theme of Exodus, is here recalled. She is bidden to remember what Jehovah did to Pharaoh and to all Egypt, when He delivered her from the house of bondage, that in gratitude for this deliverance she would find a motive for obedience.
The Divine Holiness, implying national holiness, which is the theme of Leviticus, is kept constantly in view in the book of Deuteronomy, and this holiness is constantly held up before the people as a standard which is to determine their conduct even in secular matters.
The Divine Jealousy and Divine Determination to be obeyed, which are so forcefully illustrated in Numbers, are emphasized with no less power by the awful threatenings of Deuteronomy.
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The message, however, which Deuteronomy has made particularly its own is the message of Divine Love and Bounty. Its appeal to Israel is, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” Taken as a whole, the book is an exposition of this great commandment.
ITS CHARACTERISTICS
What a rich field of exposition there is for the diligent preacher to glean in! Talk about suggestions for sermons—this book is loaded with them.
1. The first reference in the Bible to the children of Belial is in Deuteronomy 13:13. Belial is a word denoting all that is wicked and worthless; hopeless as to character and destiny. The word is also used of Satan in 2 Corinthians 6:15.
2. It contains the prediction of the coming Christ, the Prophet (Deut 18:15-19; see Acts 3:22; 7:37; John 1:45; 6:14). Moses thus sets our Lord before Israel as the promised Messiah, a hope to gladden them and their children in the years to come.
3. We have the only other Old Testament reference to Moses’ call (Exodus 3) in chapter 33:16.
4. The first reference to death by hanging on a tree is given in this book (21:22, 23; Gal. 3:13).
5. Paul adopts Moses’ deep thoughts as recorded in 30:11-14. (See Romans 10:5-11).
6. Deuteronomy gives the essence of true religion (8:3, 5; 13:1-5; Matt. 4:4).
7. The Law had to be inscribed on Mount Ebal (11:26-29), the mount of the curse, for the end of the law is condemnation (Gal. 3:10).
8. Its contents had to be memorized and ceaselessly repeated (Deut 6:4-9; 11:18-21).
9. The book had to be read in the hearing of all the people every seven years (Deut 31:10-13).
10. Special provision had to be made for the preservation of the book (Deut 31:24-26).
11. We have the first mention of a bedstead in Deut 3:11. According to the calculation of some writers it was thirteen and a half feet long and six feet wide.
12. The book gives us the first promise of God’s continual presence: for tribulation (Deut 4:30, 31); for the journey (31:1-6); for conflict (Josh. 1:5, 6). See 1 Chronicles 28:20; Hebrews 13:5, 6.
13. The grace of God is glorified throughout the whole book. Grace is always the beginning of a true relationship with God. After this He looks for the true life by which the believer is in-lawed to Christ.
14. The emphasis of the book is on love which was to be the presiding genius of the Hebrew’s life (6:5; 10:12). Moses speaks out of a warm heart and strives to kindle a warm response in the hearts of the people. The great motive in man is love, and love to God is expressed in obedience to His laws. Nothing but love will submit to the will of God.
15. God was an Undertaker (Deut 34:6). Jehovah buried Moses. This is said of no other. The typical significance of this fact is that Moses represents the Law. Those who are in Christ are dead to the Law (Rom. 6:2, 6-8; 7:1, 4-6, margin).
It is also essential to the typical meaning in the history of Israel that Moses should not cross the
river Jordan, seeing that he represented the Law, which can never bring rest. It needs a Joshua,
or “Jesus” as the name means, to bring God’s people into Canaan’s blessings. As for Moses, it
was better for him to depart. He received something nobler far than an entrance into Canaan—
a home with God and the departed worthies. Yet there is something sad about his departure.
His lament at dying on the border of Canaan echoes throughout the book. “God buries His
workmen but carries on His work.” (Charles Wesley)
16. Three feasts are enjoined (Deut 16:1-17):
The Passover is first, for the believer’s relationship with God rests upon redemption.
Pentecost, the Feast of Weeks, was the gathering of the firstfruits.
The Feast of Tabernacles typifies the ingathering of the full harvest. Taken together, these feasts typify a completed redemption, as follows:
The Passion of the cross—grief. [Passover -- Lord Supper]
The coming of the Holy Spirit—grace. [Day of Pentecost, Acts 2]
The final triumph of the coming King—glory. [Harvest Time: Second Coming]
For further typical suggestions one is urged to read Spurgeon’s wise comments in his Lectures (First Series, pg. 109).
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17. Like Genesis, the first book of the Pentateuch, Deuteronomy the last book contains a record of death at its close. Moses died a lonely death, but it was a death with a vision—a death in the divine embrace. Dying, he looked upon:
A new generation and a new land, which he was not to enter at that time. [Kingdom of Heaven]
A new life, houses in place of tents, and a temple in place of the tabernacle. [The Church]
Think: A New House not made with hands (eternal in the Heavens) builder and maker is God
New corn instead of manna; new duties to God and to one another. [New Testament: Christian Life]
Think: New Life in Christ according to the New Testament (Word of Christ)
A new leader and a new revelation for new tasks. [Jesus Christ]
Think: New Leader: Christ New Revelation: New Testament - Law Nailed to the Cross
ITS LESSONS
1. The idea of the covenant, involving mutual duties and obligations, binding Jehovah to faithfulness and Israel to obedience, from motives of love and gratitude.
2. God’s love demands human response.
3. Spiritual life is the basis of morality and social order.
4. Holiness is the standard of behaviour.
5. Devotion to God is the rule of life.
6. In spiritual difficult, remember history which can be read—His story.
7. One sin can rob a man of the fullness of blessing.
8. The essence of true religion is found in Deut 10:12, 13.
9. Man does not live by bread alone (Deut 8:3).
10. Prosperity tends to beget indifference (Deut 8:11-17).
11. Chastisement, when it comes, is sent in fatherly love (Deut 8:5).
12. Idolatry is a great foe (Deut 7:1-6; 13:1-5).
ITS ANALYSIS
From gathered material we select two outlines of Deuteronomy, both of which are comprehensive and instructive.
I. The Introduction (Deut 1:1 – 3:29)
Incidents illustrating the providence of God during the forty years’ wanderings.
1. Horeb to Kadesh … Ammonites not disturbed.
2. Kadesh to Heshbon … Sihon suffers defeat.
3. Heshbon to Beth-peor … Moses’ request refused.
II. Exhortations to Obedience (Deut 4:1-40)
1. Remember God’s goodness, sovereignty and absolute Godhead. He is the one and only God (Deut 4:1-8).
2. Submit to His law and resist idolatry (Deut 4:9-24)
3. Should they lapse into idolatry and be exiled, yet God will not abandon them forever, and when they repent
He will be merciful (Deut 4:28-40).
III. Provision for the Manslayer (Deut 4:41-43)
Three cities of refuge: Bezer in the wilderness; Ramoth in Gilead; Golan in Bashan.
IV. Exposition of the Law (Deut 4:44 – 28:68)
1. Repetition of the Decalogue (Deut 4:44 – 5:33). The covenant binds them to obedience.
2.Exhortation to be loyal (ch. 6). Their first duty is to love God, serve Him faithfully, and teach their children to do so.
3. Denunciation of fellowship with Canaanites (ch. 7). In their war against evil God will always help them.
4 .Lessons from the past (ch. 8 – 11)
(1) Remember the wilderness (ch. 8). Depend on God; do not forget the Giver while enjoying His gifts.
(2) Beware of self-righteousness (Deut 9:1 – 10:11). From the first day they were wilful and rebellious.
(3) Give loving and ready obedience (Deut 10:12 – 11:32). This obedience to be prompted by the thought of God’s favour, His deeds at the Exodus, and their dependence on Him.
5. Some special laws (Deut 12:1 – 26:19).
6. The blessing or the curse (Deut 27:28). Which? Choose well!
V. Repetition of the Exhortations (ch. 29 & 30)
1. Remember God’s goodness and obey Him (Deut 29:1-9).
2. Privileges and responsibilites (Deut 29:10-29).
3. Repentance will bring restoration (Deut 30:1-10).
4. Life or death is offered (Deut 30:11-20). Choose wisely!
VI. The Conclusion (ch. 31 – 34)
1. Exhortation to the people and to Joshua.
2. Priests to read Law publicly every seven years.
3. Instructions to Joshua and Levites.
4. The Song of Moses.
5. Final commendation of the Law.
6. Moses commanded to ascend.
7. The blessing of Moses.
8. The death of Moses.
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QUESTIONS FOR REVIEW
1. Why was this Book of Reviews necessary?
2. Give a description of the titles of the book.
3. Can you prove if Moses wrote Deuteronomy? How?
4. Why have we Satanic antagonism to the book?
5. What key words would you select?
6. Suggest a central thought summarizing the book’s message.
7. Indicate the time covered by the book.
8. In a sentence or two, state the purpose of Deuteronomy.
9. How does the book conclude the Pentateuch?
10. Outline several unique features of the book.
11. What lessons does the book teach?
12. Submit a brief outline of the book.