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.
