The Pentateuch
Gospel In
Genesis
Gospel in Genesis The opening book of the Bible – Genesis, is the book of origins and the beginning of the revelation of what God would have us to know about Himself. This revelation is namely that He is the one true God, the Creator of the heavens and the earth and all it contains; the world and they who dwell therein. (Genesis 1:1, Psalm 24:1) The establishment of the Creator over His creation is also the foundation which flows in His becoming its Savior because of Adam and Eve’s sin and the resulting punishment, namely death, both physical and spiritual (Genesis 2:17, Ephesians 2:1, Colossians 2:13). The initial glimmer of the Gospel comes in the promise of One to come who would crush the tempter, Satan, and all those connected with him; his seed. The hope to overcome the enmity between those connected with the devil and the line of the redeemed; the chosen Elect of God, enmity which is the result of the curse of sin, is also given. These promises are with reference to the seed of the woman. (Genesis 3:15) We later find, as a consequence of sin, that man is not only helpless regarding the enmity of the devil and of ‘his followers’, but he also has a cursed creation to contend with which gives the ‘seed of the woman’ three main enemies; satan, sin and self. All of these receive the death blow through the Gospel of Jesus Christ as the last enemy, death, is overcome by His death and resurrection to new life. (1 Corinthians 15:26) God reveals Himself as Creator and Savior. His first creation under Adam, the first man; man made from the dust of the ground, was earthly, but God’s intention was to enable His chosen people to dwell with Him forever in a heavenly abode. Jesus Christ, the Last Adam (1 Corinthians 15:45) came as a life-giving spirit, the needed remedy for a fallen, fleshly, earthly race in need of heavenly help. Because of Jesus, we who have borne the image of the earthly may now bear the image of the heavenly. (1 Corinthians 15:49) Jesus said, “You are from below, I am from above; you are of this world, I am not of this world.” (John 8:23) Those born only of this world will perish in their sin with this world. Only those who have been born of both the water and the Spirit will enter into the Kingdom of Heaven. Those born not of blood, nor of the will of the flesh, nor of the will of man, but of God, will live eternally with Jesus, even those to whom God gave the power to believe. (John 1:12-13, 6:29, 44, 58, 65
Exodus
Gospel in Exodus The book of Exodus is significant because it has the climactic act of the Old Testament as its centrepiece. It is not that there were not episodes or acts of salvation prior to or after Exodus. Exodus is significant because God revealed His power and glory in such a way that it is spoken of by the nations around Israel, as well as by Israel’s prophets. Israel herself also spoke to the upcoming generations with the memorial of the ‘Passover’ for the remainder of the Old Testament (Josh. 2:9-10; Is. 43:16-17; 50:2-3; Ex. 12:1-27; Deut. 4:9) It is the mighty act of God to make His Name great that is the hallmark of the Old Testament as well as the pattern or type of what is to come. We especially see this in the transfer by the Lord Jesus, instituting the Lord’s Supper to supersede the Passover meal. Initially the lamb’s blood was put over the Israelites’ doorposts so that the Angel of Death would ‘Pass over’ their homes and spare their lives. This finds its fulfillment in Jesus Christ, the Lamb of God that takes away the sin of those in the world who believe on Christ. It is His body represented in the bread of the Lord’s Supper and the wine in the cup, He infers, is symbolic of ‘His blood poured out for many.’ (Luke 22:15, 19; Mark 14:24; Ex. 12:7) The Gospel means ‘good news’. It is the message of salvation that sinners, those in bondage and sore afflicted, like to hear. This is the illustration of Exodus. God’s people, Israel, were in bondage, slavery to the Egyptians who afflicted them and treated them harshly. Moses was raised up as a ‘redeemer’ who would lead God’s people out of bondage and into the freedom of service and subjection to God Himself. Pharoah was a harsh master, like the devil. Egypt is emblematic of the world, an unkind place to God’s people, a place that is characteristic of the world. God rescuing His people from Egypt and Pharoah and bringing judgment by His righteous wrath is all a pattern of what salvation looks like. When God saves someone He rescues them from the bondage of the devil; being held captive to do his will rather than God’s will. At the same time, God delivers them from the world and its lusts that corrupt the human soul. He reveals His mercy and pardon by Jesus’ death being the substitute for our death. The gospel is ‘good news’ because there is freedom and forgiveness to be found in Jesus Christ and it was foreshadowed in Exodus. (Ex. 2:23; Jer. 34:13; Gal. 4:3; Heb. 2:14-15; Rom. 5:9; 2 Tim. 2:26; 1 John 2:14-15; Acts 20:28; Col. 1:13-14)
Leviticus
Gospel in Leviticus Some might say, “The Gospel in Leviticus?” Yes, the gospel in Leviticus. Jesus said in Luke 24:44 that what was written about Him in the Law of Moses (Genesis through Deuteronomy) would be fulfilled but we don’t tend to think of the Law as having a prophetic aspect to it. Leviticus is a continuation of Exodus and the book of Exodus revealed God’s mighty redemption of His people. Leviticus, with its central theme of Holiness, shows how Israel was to fulfill its covenant responsibility to be a “kingdom of priests and a holy nation.” (Ex. 19:6; Lev. 26:5)[1] Leviticus can teach us of Christ and thus the Gospel because it teaches us about sin and the need for sacrifice. This shows the underlying need for Jesus Christ and the Gospel of grace. People are sinners; they are polluted and corrupt while God is holy, perfect and righteous. Leviticus teaches us how Holy God can interact with people who sin. “Given the fact that human beings continually sin, fellowship with the Holy God; the very purpose of the Covenant, required a means of access to God. That means was atonement through the presentation of sacrifices.” [2] Leviticus teaches us that God is holy and this is the crux of the Gospel. There would be no need for a Gospel to tell of the ‘good news’ of salvation if people were holy as God is. God’s holiness is key to understanding the necessity for Jesus to enable sinners to be in right relationship with God. God is too pure to approve of evil, and He cannot look upon wickedness with favor. (Hab 1:13). Leviticus teaches us what the New Testament later affirms. “Without the shedding of blood there is no remission [forgiveness] of sin.” (Heb. 9:22) This lays both a foundation and the expectation of a future fulfillment in Jesus Christ. Jesus shed His blood on the cross of Calvary so that those who repent and turn away from wrong-doing and believe on Him could have forgiveness of guilt and sin. Leviticus teaches us of the need for a blood sacrifice, and the requirement of holiness, without which none will see the Lord. (Heb. 12:14) God supplies both of these in His Son Jesus Christ. Jesus provides forgiveness by giving His life in exchange for sinners. By trusting in Him, believing on His sacrifice in our place and by relying on His righteous life and resurrection we can be received by God. What God requires He also supplies in Jesus. This is the heart of the Gospel.[1] The Pentateuch as Narrative, John Sailhamer. Pg. 323[2] Old Testament Survey, La Sor, Hubbard, Bush. Pg.95
Numbers
Gospel in Numbers We have considered the Gospel in Genesis, Exodus and Leviticus – yes, Leviticus! Some may think that reaction applies more to Numbers than Leviticus, but the truth of the matter is that Christ is in all the Scriptures (Lk. 24:44). The aim of our focus of surveying the Scripture is to show how God’s plan of salvation continually shows up through each and every book of the Bible. From Genesis onward the reoccurring themes are sin, judgment, repentance and salvation/deliverance. This is acutely evident in the book of Judges! Numbers is so titled because the sons of Israel were numbered both in Chapter 1 and again in Chapter 26. The book deals largely with Israel’s wandering and God teaching them faith and judging their unbelief. Eventually all who did not believe God perished in the wilderness because of various manifestations of sin and unbelief. The apostle Paul lists some of these in 1 Corinthians 10:1-11 – a very important chapter which shows the Church the serious relevance of sin’s consequence for Israel. The old adage is pertinent to the story in Numbers about Israel: it was easy for God to get His people Israel out of Egypt, but it was difficult to get Egypt out of His people! I believe the clearest portrayal of the Gospel in Numbers is in Chapter 21 with the incident of the bronze serpent. The chapter begins with the familiar refrain of the people grumbling and speaking against God and Moses (Num. 21:5). This was nothing new, except that prior to this, the grumbling was always stated to be against Moses and Aaron (which was really against God!) but this time the grumbling is said explicitly to be against God and Moses. It is this that precipitates the judgment of ‘fiery serpents’ amongst the people. After many die from the snake bites, the people come, humbled and repentant, confessing their sin against the Lord and His servant (Num. 21:6-7). They ask Moses to intercede with God for them and God grants Moses an answer to his prayer for the people. He is told to make a serpent like the one which was sent to judge and destroy the people, and put it on a pole. When the people who have been bitten look at the bronze serpent Moses made, they would live (Num. 21:8). This is like the verse in Isaiah where the Lord bids the people to ‘turn to Him and be saved’ (Isa. 45:22). Our understanding of this should be informed by the New Testament’s use, where Jesus Himself cites this passage in direct relationship to Himself as the Son of Man (Jn. 3:14-15). The immediate connection is that as Moses lifted up the serpent in the wilderness, even so the Son of Man must be lifted up, and whoever believes in Him (beholds Him; looks to Him, so as to believe in Him) should not perish but have eternal life. The ‘lifting up’ of course is with reference to Jesus being ‘lifted upon the cross’, but it also refers to His Ascension back to the Father. When I was in Israel we went to the traditional site of Mount Nebo where you can look out at what Moses saw as the Promised Land. On the edge of the cliff there is a Church and a huge metal cross with a snake twisted around it. Standing back from the cliff you can see the cross and the serpent against the backdrop of the Promised Land. This is a picture of Jesus’ forgiveness, reminding one that they do not have to stop short of entering the Promised Land. When I interned at Jarvis Street Baptist Church, Dr. Scott Hafemann preached on this and it was recorded in the GOSPEL WITNESS, the Church’s publication. I have foud his message enlightening and one of his comments helpful: “The One sent to kill was killed and put on a stake for those who were cursed because of their sin.” [1] When we consider God judging those people, He sent judgment by sending the serpent, and in the case of Jesus, the One who would come to judge becomes judged. The judgment deserved was death (as in the case of Num. 21), as the wages of sin is death (Rom. 6:23). Jesus came, the first time to die the death His people deserved – the Judge becomes the judged! Looking to Christ is to look at the judgment sinners deserved – God’s love is evident in that He had His Son take it instead (Rom. 5:8)! Numbers shows us how God in mercy provides salvation when at the same time, there needs to be judgment. So too, the whole Bible testifies to this truth; because of sin and because God is holy and just, there must be judgment. Yet, God is love and is merciful in that He provides salvation through His Son Jesus Christ taking the punishment for the sin that sinners deserve. What a glorious gospel truth is portrayed through Numbers – yes Numbers![1] Scott Hafemann, the Gospel Witness Vol. 78, no. 10 (Issue 2934), February 2000. pg. 5 “The Heavenly Things”
Deuteronomy
Gospel in Deuteronomy Deuteronomy has often been simply and solely read as the concluding book of the Law, but it is ‘so much more’ than that. Deuteronomy is also the ‘book of the covenant’. Moses’ reading and repetition of the law is in essence the reading of the covenant (4:13). The covenant is initiated by God in His grace and defines the relationship between Himself and His people. It describes something of God and what He has done and thus what ought to be the response of the recipients of His grace. This is what under-girds the ‘so much more’ than the final book of the Law (Law = first five books). Deuteronomy is rich with Gospel themes and motifs which flow from God’s grace. Hence, a rigid ‘law/grace’ or ‘law/gospel’ contrast is not an appropriate interpretative guide. Grace is seen with the obvious contrast of Israel’s unfaithfulness to the Lord’s faithfulness. The book begins with a reminder of Israel’s failure in faith to ‘go up into the land’, despite a good report (1:25). They were not willing to go, but rebelled against the Lord’s command and grumbled in their tents; speaking with evil, unbelieving hearts that the Lord hated them (1:26-27; Heb. 3:12). Moses’ reminder is no doubt intended to both warn against unbelief in the Lord and to further spur them on to greater triumphs by trusting the Lord. God’s grace to them underlies Moses’ rhetorical question: “For what great nation is there that has a god so near to it as is the Lord our God whenever we call upon Him” (4:7)? As with the Gospel, it is what God has done that ought to evoke a right response. Moses reminded Israel of what God does by fighting for them, just as He did in Egypt with Pharoah; how He provided for them and carried them along. The proper response should have been to ‘trust the Lord’ (1:32). So it is too with the Gospel. God sends His Son to die for sinners and by virtue of the proof of His resurrection now declares, “…that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31). The ‘Gospel’ begins in God’s grace by what He did, and then what we are to do: repent (turn from serving ourselves to serving God) and believe (on Jesus’ sacrifice of Himself for our sins). The response to God’s grace and goodness is nothing less than to love Him with a whole heart, which always includes a reverence and fear of Him that manifests in service (6:12; 8:6; 10:12; 14:23; 17:19). We are reminded of Caleb as one such example, who ‘entered into the Promised Land’ because ‘he followed the Lord fully’ (1:36). The Gospel of grace leads God’s people to the realization that ‘…man lives by everything that proceeds out of the mouth of the Lord’ (8:3; 18:19). It is God’s electing grace which furnishes the ground of hope for His people. It is His choosing which precipitates the response of gratitude. The word most often used to express the concept of election is the verb ‘to choose’.[1] Moses reminded Israel that because God called/chose them He sanctified them, or made them holy, to be a people for His own possession out of all the peoples on the face of the earth (7:6). So too, Jesus said to His disciples, “…you did not choose Me but I chose you…” (Jn. 15:16). This foundation of love ‘because He first loved me’ (1 Jn. 4:19) is what produces the ‘obedience of faith (Rom. 1:5; 16:26) which is Paul’s way of saying what Moses called for: ‘to love the Lord your God with all your heart, soul, strength and mind’ (Deut. 6:5). Grace precedes to grace in the present and, to use the language of John Newton, ‘grace will lead us home’. The call for obedience does not negate the grace but rather proves it. The point which so needed to be understood by Israel in Deuteronomy and needs to be understood by the Israel of God in our day is that there can be no obedience to please God apart from the grace of God. Without faith it is impossible to please the Lord (Heb. 11:6)! As Paul Barker has so aptly stated: “Each of the three accounts of Israel’s failure demonstrates that Israel’s hope is to be grounded in Yahweh’s grace and not in its own obedience.”[2] The Gospel of grace calls for repentance and belief; a life turned from self and sin to God in Christ. But it also calls for a belief that ‘lives out’ the Gospel; dying to self and being revived again and again in resurrection power, which portrays Christ and provides proof of His saving work. The same faith that believes is also the faith that obeys, looking to the Lord and His grace, and not inwardly to our own resources.1 Lasor, Hubbard and Bush, OLD TESTAMENT SURVEY – 2nd Edition, pg. 1202 Paul A. Barker, THE TRIUMPH OF GRACE IN DEUTERONOMY, pg. 6
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