Genesis 12.2-3 is the origin and election of Israel: I will make you [Abraham] a great nation... in you all the families of the earth shall be blessed.
Romans 9.7,11,13: In Isaac your seed shall be called...that the purpose of God according to election might stand...Jacob have I loved, but Esau I have hated.
This love and hate has reference to a priority of commitment: God's priority of commitment is to a specific seed of Abraham (Jacob) and his descendants (the 12 tribes of Israel).
The making of the nation takes place in the womb of Egypt, so to speak. Genesis 46.3-4: "do not fear to go down to Egypt, for I will make of you a great nation there. I will go down with you to Egypt, and I will also surely bring you up again."
The family of Jacob went down to Egypt, by Divine design, to become a people, and through their oppression, to become a people of God.
Hosea 13.4: "Yet I am the Lord your God Ever since the land of Egypt, And you shall know no God but Me; For there is no Savior besides Me.
Exodus is about the redemption of the people of God. Redemption means deliverence.
The deliverence of Israel from Egyptian bondage would be by 10 Divine plagues on Egypt. Why these 10 plagues? According to Exodus 12.12, God says against all the gods of Egypt I will execute judgment.
The Passover was a picture of Christ as the sacrifice for our sins and the personal application by faith: see 1 Peter 1.19; 1 Cor 5.7.
The Passover teaches two things needed for redemption:
1) the death/ blood of a perfect sacrifice; and
2) the application by faith in the promise of God and the provision.
When Israel is at Sinai, God enters into a special, covenant relationship with them:
Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation. (Ex 19.1-8).
Genesis reveals to us that Israel is God's chosen people for His special purpose. That purpose began with promises made to Abraham and channeled more specifically through his grandson Jacob and his 12 sons. From them, he made a nation of people of over 2 million after 400 years in Egypt. Exodus is the deliverance of that people and the beginning of the formation of a theocracy, a nation under God.
The OT is about God's dealings with Israel by which we learn about God and ourselves. It gives continuity with the past, so that we can understand the who, why, and when of Jesus Christ with reference to His birth, life, and death. It teaches us about redemption from sin, and how it is possible through Christ alone. Eph 1.7; He 9.22; Rom 3.21-26
The law was given to Moses to govern Israel. A people/ nation must have laws to govern them, if they are to exist with any peace, security, and freedom.Israel was formed in Egypt, and they came out of that nation to be a people of God. They were a new nation with a new identity. That identity was in a relationship with God who chose them,created them, and delivered them. The Laws that govern them would not be just social-order type laws, but laws that relate to their special status as a people of God, laws of certain ceremonial practice and moral limits and regulations. There are laws given to Israel that are a universal moral code while others are more specifically for Israel as a theocracy, a nation under God. The law reveals the sin problem and the need for redemption from sin. Christ came to fulfill its requirement so that the sinner could be justified by faith.
The tabernacle was of a specially revealed pattern in design and furnishings, 25.8-9. The tabernacle, just as the future temple, was that special designated place of God's special presence in the midst of Israel. The priesthood from the tribe of Levi and the ceremonial laws correspond with this special presence of God in their midst. All this taught the Jews about God and one's approach to God. It also was a witness to other nations about the one true God. All other peoples of the earth had various idols while Israel had a dwelling place of a special presence of one God. There were no idols or images of God. There was only the ritual associated with the tabernacle that showed the problem of sin and the solution for sin that one might approach God.
Exodus gives us the redemption (deliverance) of Israel from Egypt. We come to Mount Sinai where God enters into a covenant relationship with them. If they obey God’s covenant, then they will be a special treasure to God above all people, a kingdom of priests and holy. (Ex 19.3-8) Exodus reveals many of the laws from God that are to govern them as a people of God, laws that are moral (10 commandments), social, and ceremonial; these laws are the covenant, recorded in the “book of the covenant.” (Ex 24.4-8)
The old covenant is this law to govern Israel and also what we call the "Old Testament," which gives us the history and future (prophecy) of the nation.
Exodus gives us the dwelling place of God on earth, the tabernacle. Here we have the details of its design, furniture, and function, involving the priesthood made from Aaron and his sons. The tabernacle/ temple was that designated place of God’s special presence in Israel’s midst. (Ex 29.43-46) It was evidence of God’s presence among Israel, and its service taught of God’s holiness and man’s sinfulness. It revealed much about God and His relationship with mankind.
Exodus reveals the duty required of a people redeemed by God.
Leviticus gives us greater detail of requirements for a people set apart onto God.
Leviticus sets forth the sanctification of Israel.
This book focuses on holiness of the people through the ceremonial requirements of the law, the various offerings, and other laws that pertain to diet and cleanliness and festivals and Sabbaths.
Their feast days and festivals correlate with their deliverance from Egypt, provision by and dependence on God, and the forgiveness of sin that separates them from God. Their days were religious in observance.
In this book, more is learned about the priesthood with reference to the sacrifices. The priests mediate the sacrifices. This role of priest is of a specific lineage: Aaron and his sons (cp Ex 29.9). The Levitical priesthood in all its function is revealed later.
Leviticus has the nation of Israel still at Sinai where God meets face to face with Moses, and where Moses brings to the nation the Laws to govern them as a people. More laws are given in Leviticus to govern the people. These Laws set them apart from the surrounding nations, and they give Israel a distinct identity as a theocracy, a nation under God. They are to be a Holy nation, not defiled by the activities of the nations they are going to dispossess.
They are instructed on how to approach God, Leviticus 10.3: According to the doings of the nations, you shall not do (Lev 18.1-5; Do not defile yourselves (Lev 18.24-30); Be Holy...for I am Holy (Lev 19.1-2; 20.7-8) cp. 1 Peter 1.13-16).
Expositors commentary says (Lev 10.12): The laws were symbolic of spiritual cleansing and served to set Israel apart from the surrounding nations.
The laws, offerings, and the feasts set Israel apart and gave her a distinct identity as a theocracy.
Leviticus chapter 11: It may be also true that the particular laws involving diet were health related in that the nations ate these things and suffered the ill effects of them, and Israel was not to partake of these practices to not only be moral but physically well. The laws separated them from the nations both physically and spiritually.
The laws would also protect Israel from STDs. This may be a reason some nations were wiped out completely, because of disease in women, children, and animals.
Atonement and forgiveness were through offering (Lev 4.26, 35; 6.1-7). Atonement means to cover, but the LXX says propitiation or satisfaction. Atonement and forgiveness properly distinguished explains how the death of Christ for sin was an unlimited atonement: for His death made satisfaction for Divine justice for all sin, but until one believes, they are not forgiven, that is, released from the consequences of sin.
Atonement for sin is by blood upon the altar. (Lev 17.11) Blood and bloodshed speak of death. Bloodshed often speaks of a life taken violently. It doesn't speak of a certain quantity of blood loss. Someone can die of stoning and be said to have had his blood shed: Acts 22:20. Bloodshed can speak of a life taken in murder or capital punishment: Gen 9.6 The word blood can be used with reference to accountability for another's judgment due to their spiritual condition: Ez 33.6; Acts 18.5-6
The Day of Atonement: Unger: Even with the most scrupulous observance of the prescribed ordinances, many sins and defilements would still remain unacknowledged and
therefore without expiation. This want was met by the appointment of a yearly, general, and perfect expiation of all the sins and uncleanness that had remained unatoned for and uncleansed in the course of the year (LEV 16:33). Thus on the Day of Atonement Israel was reconciled unto Jehovah.
Christ in Leviticus: The Day of Atonement involved two goat offerings, one as a sacrifice, and one as a scapegoat. Lev 16.7-10, 15, 20-22 These picture Christ’s dealing with our sins, bearing the penalty and taking it away. The veil and the mercy seat prefigure Christ in that He is the means by which we can come into the presence and place of God.
The 2 goats picture both the propitiation (satisfaction for) and remission (dismissal, sending away) of sins.
The first goat prefigures what can be said is true for the whole world (1 John 2.1) This is why I can believe in unlimited atonement. Christ’s death is a satisfaction for all sin, but remission of sin is conditioned by faith in the promise of such on the basis of what Christ did and you believing the offer of salvation from sin. Both propitiation and remission was being provided on the day of atonement because the priest was actively participating in its significance. Of course this was of temporal value, since it was done year after year, a reminder that sin was never taken away, once for all. Hebrews 10.8-14
The Jewish festivals or Holy days are : Passover, Pentecost, Trumpets, Tabernacles, Atonement (Yom Kippur), Purim, Hanukah
The Sabbaths are: the Sabbath day (7th day of the week), 7th year land rest, Jubilee Year following the 7th of Sabbath year rests (it was 2 years consecutively, 49th and 50th years) These required trust in God to provide. It also taught that the land ultimately belong to God.
The Laws of Leviticus have these general categories for the people of God which make them His special people. They can be summed up from Lev 19, from which they are quoted in the NT, and they are:
(1) You shall be Holy, for I the Lord God am Holy (see 1 Pet 1.16 and vs 18), and
(2) You shall love your neighbor as Yourself" (Mat 22.39)
Numbers is about the direction and preparation of the people to enter the land of promise. Israel leaves their stay at Sinai (10.11-12). Two years had passed since leaving Egypt.
Complaining was a constant way of life for Israel. Complaining robs people from God’s blessing. What does it say? It says I am not satisfied. I disapprove. It is when one fails to appreciate, due to a lack of recognition and reflection. It reveals, with reference to God, a desire that is not godly but fleshly motivated. It reveals a lack of faith or trust in God to provide what is needed, but if faith is not present, then the problem is a failure to remember or reflect on what God has done.
Why was God so angry? Their complaining was rejecting God, His goodness and purpose. They were only temporal minded, not focussed on God’s will and purpose and ability and provision. They did not remember or reflect on what God had done so mightily in the past.
The Fiery serpents: This was the consequence for their sin of complaining. The consequence of their sin became the object (the serpent on a pole) they were to look in faith for God’s healing.
The fiery serpent on the pole corresponds with the cross of Christ, in that both were the result of sin, and yet, both were and are that which one is to look to which God says saves us from sin.
John 3.14: and as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up... 12.33: This He said, signifying by what death He would die.
In both cases, the fiery serpent episode and the work of the cross, God says this is what saves you from sin. In both cases, one is to believe the word of God. To look is to believe what God has said. Not to look is to not believe.
Complaining is not God's will for His people.
Philippians 2.14-16: Do all things without complaining and disputing, 1that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.
Numbers records for us the refusal of Israel to enter Canaan (chapters. 13, 14).
Twelve spies, one from each tribe, were sent from Kadesh-barnea in the wilderness of Paran to spy-out the land of Canaan. The reports of the spies (13.25-32) was a bad report; from their perspective, the task was too great and threatening. Only Joshua and Caleb believed God would deliver the land to them.
The reaction of the people (14.1-4) was that they wanted to go back to Egypt; they sought to stone Caleb and Joshua who said do not rebel against the Lord. (vs 9, 10)
God was angry at their unbelief and wants to destroy them (14.11-12), but Moses intercedes (14.19-20), appealing to God’s mercy as in the past, and the affect such would have on the other nations (vs 15-16).
Instead of immediate destruction, God says those who rejected and complained, from 20 years old and up, will wander for 40 years, a year for each day of spying out the land, 14.22-23, 29-34. It is said that they will bear their guilt, one year for each day. They have a 40 year life expectancy at most. The bad spies died immediately.
Notice that to bear sin is to bear the consequence the sin brought. Isn't this what it means when we say Jesus bore our sins on the cross? He bore the consequence of what our sins required.
As Israel moves north up around Edom and Moab, and they defeat in battle Canaanites and Amorites, the king of Moab, Balak, is fearful of Israel. He sends for a prophet of Midian, Balaam, to curse Israel (chs. 22-25).
Concerning these prophets, one wrote: One power attributed to these prophets was that of pronouncing curses on intended victims. These curses would be couched in such qualified language that they were bound to come to pass one way or another.
If you can’t defeat the people of God physically, then defeat them spiritually. this is Satan’s goal through whatever means, by appealing to their inordinate desires to gain their affections (idolatry) and to commit immorality, that the purpose of God would be destroyed, being a people who manifest and testify to God. Balak sought a spiritual attack, for he feared war with Israel--though they were not a physical threat to Moab--so he sought to attack them spiritually by way of a diviner’s curse.
Was Balaam saved? I wouldn't be surprised either way. Balaam spoke of the Lord my God. God spoke to him in such a casual manner in which there appeared to be no shock on Balaam's part. This doesn't mean Balaam hadn't been a diviner by demonic enabling, someone who had a reputation of being able to curse someone and it come to pass. Balaam could have been a recent convert with a perspective like the sorcerer Simon in Acts 8.9-24. He may have known and talked to Jethro and knew about God’s workings in the past and purpose through Abraham and Israel. After all, Midian was a descendant of Abraham.
Balaam says he can only speak the word of God, vs 18. God says Israel shall not be cursed, for they are blessed.
"The error of Balaam": Balaam eventually goes with Balak's men, but God is angry with him, and thus we have the donkey and angel incident. The angel says that Balaam’s way is “perverse,” (vs 32). This indicates a false motive and the fact that he was not resolute in not going in the first place, since God will not curse the people.
Balaam is referred to in the NT as an example of a prophet for profit, an example and reminder that one does not serve God for false motives/ greed: “the way of” 2 Peter 2.15 and “the error of” Jude 1.11.
Those who believe they speak for God or minister for God need to discern their motives, for God knows the motive. The reason Paul worked to provide for his living was to avoid any claim of false motive.
Balaam is also referenced for a doctrine that God hates in Rev 2.14. This doctrine being that since God’s people can not be cursed, then tempt them with sexual immorality and idolatry, so that they fail. (See Nu 25.1-4; Nu 31.16)
Balak has Balaam try from 3 different places to curse Israel, and each time, Balaam is led to prophecy for Israel’s good. Balaam could not curse Israel, but Balaam could draw them away through sex and idolatry, by which they would become disapproved by God and lose their witness and come under divine judgment. Balaam eventually was killed by Israel; a result of his sin against Israel (Nu 31.7-8).
Balaam’s fourth prophecy (24.17) includes a reference to a future ruler in Israel. The reference to a “star” corresponds poetically with “scepter.” Ancient texts describe various kings by the epithet ‘star.” This is a far-reaching prophecy of Christ coming from Israel, who will ultimately subdue the nations, including Moab. This will be in the great and terrible day of the Lord.
Balaam was used by God like Caiaphas, the high priest, when he unknowingly prophesied about Christ: John 11. 49 and one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish." Now this he did not say on his own [authority]; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.
Numbers teaches the futility and pointlessness of complaining against and resisting the will of God. We need to remember and reflect on what God has done and believe and obey His will or come under His judgment and discipline and become disapproved for His purpose in our lives. If Satan can get the people of God to fail devotionally to God or morally, then God's purpose is destroyed or diminished. Witness to God is darkened or lost. Numbers 25 reveals the success that Balaam's strategy had on Israel. See Nu 31.16 and 1 Cor 10.8, as for thousands died for their sin. Consider that when Joseph was tempted by Potipher's wife, he refused, saying it would be a sin against God. God had blessed Him, and he was a testimony to God by his morality.
Deuteronomy means “second law,” yet it is simply a partial restatement and exposition of former laws to the new generation that had been reared in the wilderness.
Forty years have passed in the wilderness, everyone of Israel who rebelled had died, and now it was time to go into Canaan and possess the land.
Moses reminds them of some major events of God’s dealings with them and His presence with them. He reminds them of the rebellion in the wilderness and the consequence (1.26; 34-39).
What did this rebellion reveal about Israel? The answer is unbelief (1.29-33). After all God had done for them, and yet they did not believe He could give them what he promised. This account is used in the NT book of Hebrews to encourage its readers to press on in faith in Christ alone for salvation and not draw back. (Hebrews 3.7-19)
Deuteronomy is a record of Moses addressing the people to observe the Laws of God so that it would be well for them, that they would live and possess the land, 4.1
In Deut 4.2-3, Moses speaks of not adding or taking away from the Law and idolatry.
These are two biggies:
1) don’t altar the truth of God’s all sufficient word which reveals His will for His people, and
2) and keep yourself from idols—and remember, covetousness is idolatry, Col 3.4-5.
Israel’s blessings and cursing from God are tied to the Land of promise, for they are a geographically situated theocracy. God’s commandments are essential for Israel’s well-being in the land they will possess, 6.1-3
Deut 6.4-9: This text gives us the greatest commandment which sums up all the commandments. It is with every part of your being that you shall love God. It means to know, believe, and do the revealed will of God, and you are to teach the same to your children. God’s blessing is tied to this. This is stated over and over again to Israel in this book.
This is the way it is for the people of God. To love God is to do His will. Blessing and cursing corresponds to obedience to God’s will. Israel is the historical example of this.
Deut 12.26-28 gives the blessing and the curse that is before Israel as a people of God geographically situated.
Why behave a certain way? Because “you are a holy people”..”chosen,” a “people for Himself,” and a “special treasure above all peoples.” Deut 14.2
Deut 28 says much about the consequences of disobeying God. God will bring nations against them and scatter them among the nations: 49-50; 64.
Deut 4.23-31 and ch 30 records Moses prophecy concerning Israel's future in the land. This is what makes Israel distinctive from the present people of God that includes Jews.
Blessing and well-being are contingents for the people of God. Obedience is essential. Obedience requires knowledge and faith and action. We must know God’s will and seek to do it. Obedience involves making the choice to pursue God’s knowledge, His will. That requires faith, faith that God's will is best, but faith will mature as you discover the will of God as the best way. Obedience requires priorities that involve the whole being. Obedience is helped by involvements and reminders that are spiritual.
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