Category: Pentateuch

Ritual Purity (Lev. 11-15)

Moses explains ways that make one unclean and how to remedy that. He begins with land animals. Though the term is translated “earth” in verse two, what follows makes it clear that he is referring to land animals. Much of what we read about dietary practices appears in Deuteronomy 14. These two sections differ beginning in verse thirty-one. Before we get ahead of ourselves, we’ll note that after land animals, he turns to those in the water, followed by those of the air, amphibians, reptiles, and insects. The prohibition of pork among the Israelites is somewhat unique to them. Archaeological evidence shows a smaller number of pork bones dating to the second millennium BC in the Eastern part of Canaan. This proves that the taboo was observed at least that early. In other parts of Canaan, pork bones are plentiful. Later, Isaiah would associate the consumption of pork with idolatry (Is. 66:17). These dietary laws make a statement about Israel within the created order. They separate themselves from everyone else by this. Connected to impurity is death (11:24). Since this isn’t the state in which God envisioned humanity, to contact such renders a person unclean. Concluding chapter eleven is a call to holiness. The term translated “to distinguish” in 11:47 is the term used in the creation account (Gen. 1:6–7). Also, the phrase, “according to its kind in this chapter is also used in the creation account. In the hierarchy of creation, Israelites were to divide themselves between the unclean and the clean. 

The notion that the blood of childbirth was impure was widespread in antiquity. The Hittites and Greeks held the same belief. The loss of blood was associated with death. All in all, she is prohibited from sacred things and places for forty days. This number is doubled if she bears a daughter. There’s no rationale as to why that is. A better rendering of the offering she should bring should be “offense” and not “sin” (12:6). Moving on, leprosy is addressed in chapter thirteen in broad terms and not very specifically. The phrase “leprous sore” in 13:3 is, in more modern translations, rendered as a “skin blanch.” That’s to say a loss of pigmentation. Once more, there’s an association with death. The quarantining of a leprous person, or anyone unclean, was for medicinal purposes in the case of transmission. It also set apart death from life; uncleanness from cleanness. 

Notice at the beginning of chapter fourteen that the leper has been put out of the camp (14:3). The life of a leper once declared as such was isolating in many ways. On the one hand, in the previous chapter, the leper was to cover their mouth and shout that they were unclean if another person came near them. Additionally, they were ostracized from society. This is another theme of exile: exile from Eden, the scapegoat sent into the desert, exile from the Promised Land, etc. Anytime you read about living water, it refers to running water, such as a river or stream. This water carried the blood, and, hence, impurity, away from the camp. The living bird sent to the open country mirrors the scapegoat in taking away the transgressions from the camp. The reason leprosy is associated with guilt is likely because it was thought of as a punishment for some transgression (cf. Num. 12:10–15; 2 Chron. 26:16–21). Once again, we see blood and oil used together in cleansing (14:17). 

Chapter fifteen is primarily concerned with bodily discharges of various types. This can also be conveyed through secondary contact, as noted in verses four and nine. Once more in verse fifteen, an offense offering should be thought of rather than a sin offering. The contaminated person isn’t sinning by having this, but he is unclean because of it. While these instructions are primarily for Levites and priests, the whole point is to ensure they don’t enter the sacred space of the tabernacle in a way that would invite God’s wrath against them. This also extends to the average Israelite, who brings various sacrifices at the prescribed times. 

Priestly Requirements (Lev. 8-10)

For the first time in the book, Leviticus is written in narrative form. Chapter eight begins and ends with the phrase, “So Moses did as the LORD commanded him” (vv. 4, 36). The installation ceremony of the priests picks up in Exodus 29. Reading that chapter in Exodus reminded me of the coronation of King Charles. An elaborate set of procedures follows, during which the priests are formally purified and sanctified for the ministry. Midway through the seventh verse, the Hebrew transitions from the plural “him,” referring to Aaron’s sons, to the singular, focusing on Aaron. What are the Urim and Thummim? Many possibilities have been considered, but the traditional interpretation associates the terms with “light” and “perfection.” Interestingly, Urim begins with the first letter of the Hebrew alphabet, and Thummim starts with the last letter. They appeared to have been used as a binary response to a question posed: yes/no, guilty/innocent. 

Since the men had bathed, anointing oil was a way of entering a festive state, as when, after mourning, David rose, bathed, and anointed himself (2 Sam. 12:20). The specific spices and oil used are detailed in Exodus 30:22–25. Other ancient Near Eastern parallels suggest anointing with oil was a way to ward off bad spirits or evil forces. In this case, the anointing elevates the men and instruments of the tabernacle from the common to the divine. Following the anointing oil is the blood of sacrifice. It may be best to think of the former as consecrational and the latter as a “detergent” that rids it of impurities. It’s been suggested that the ear corresponds to obedience, while the hand and toe are emblems of human agency. 

After their period of consecration, the priests are now ready to prepare the tabernacle for God’s presence. Thus far, His glory has filled the tabernacle, but it’s being prepared to be regarded as akin to Mount Sinai. Each has three levels: 

Sinai Tabernacle

Summit (only Moses) Holy of Holies

Partyway up (elders) Sanctuary

Bottom (people) Court

Towards the end, Aaron raises his hand and blesses the people, likely invoking the tripartite blessing recorded in Numbers 6:24–26. God, then, reveals himself through fire, consuming the sacrifice and showing divine acceptance. This same fire, we will see, will be used lethally. 

Though we’ve already read about Nadab (Generous) and Abihu (He is my father), there’s more to consider in this story. Typically, they would have filled fire pans with glowing coals and not an actual fire. They introduce an alien fire, so the fire of God consumes them. The word translated as “strange” fire can also be translated as “alien” and “unfit.” Whatever this fire is and where it came from, it wasn’t consecrated for entrance into the precinct. In verse two, the exact phrase we read in 9:24 appears. God forbade ordinary mourning over what occurred, but it seems that an allowance is made at the end of the chapter. Aaron is allowed not to partake in the offering of the offense, fasting being a common practice during mourning. 

The Various Sacrifices and Their Administration (Lev. 1-7)

Leviticus chapters 1–7 are about the various sacrifices that are offered to cover one’s sins. It’s a constant reminder of both God’s grace and justice. He wants to forgive, but punishment must be meted out. The animals that die take the place of the sinner, and this has been the case since the fall. When Adam and Eve sinned, they made garments for themselves from fig leaves (Gen. 3:7). The term there, translated as “coverings,” literally means “loincloths.” Later in that chapter, God made coats of skin (Gen. 3:21). A sacrifice was necessary to “cover” humanity’s sins. Hence, this practice in the tabernacle is a continuation of the first covering of sin. 

Exodus concludes with Moses’ inability to enter the tabernacle because of God’s glory. Leviticus begins with God calling Moses from the tabernacle. The first chapter details the burnt offering, which was the offering of a whole animal. If a person were affluent enough, they would offer a bull. If not, a goat; the most humble offering was turtledoves and pigeons. After Jesus was circumcised, Mary and Joseph presented the most humble offering they could (Luke 2:24), indicating her lowly station in life. In chapter two, grain offerings are detailed. Even if a person did not have livestock, they were still allowed to present a sacrifice. The term translated as “grain offering” has the primary meaning of “a tributary payment,” suggesting that the offerer was a vassal of God. They were to be presented with salt (Lev. 2:13). On the one hand, salt made food palatable (Job 6:6). Still, it was also a sign of the perpetuity of a covenant (Num. 18:19). This may have been what Jesus had in mind when he called his disciples “the salt of the earth” (Matt. 5:13). 

The peace offering (Lev. 3) is a way to surrender to God since sin puts a person in a state of hostility to God (Rom. 5:10–11). By the fourth chapter, a new category of sacrifices begins, with the first being the sin offering. This was offered to expunge the effects of an inadvertent sin, also called the sin of omission.  This sacrifice is communal and also individual (Lev. 4:13, 22, 27). The trespass offerings of chapter five move beyond unintentional to intentional. Confession accompanies this offering (Lev. 5:5). After this, we return to unintentional (Lev. 5:14, 17) sins towards holy relics. This is a restitutional offering. It also extends to other people and returns to intentions (Lev. 6). Next, the Lord gives the various laws regarding the respective sacrifices and how they are to be carried out by the priests. One stipulation is that no blood or fat is to be consumed (Lev. 7:22–27; cf. Acts 15:20). 

How to Read Leviticus Without Getting Discouraged

Many Christians plan to read their Bibles through in a year. Typically, they begin at the beginning, and by the time they arrive at the latter part of Exodus, it becomes cumbersome. Then, once you get to Leviticus, you might find yourself a tad discouraged. Here’s another way to look at Leviticus.

A mother had instructed her son not to play in a particular part of the woods behind their house because it was occupied by a family of skunks. One day, however, the son decided to inspect this area to learn more about skunks, since his curiosity was too intense to resist. At first glance, they seemed like cats, but with specific coloring. He moved in to see if he could hold one, but the younger ones moved away as the father stood his ground. As skunks often will do to warn, the father walked on his two front feet, putting the rest of his body in the air, as if he were walking on his hands. The little boy thought the skunk was doing a trick, so he moved closer, and then the father lifted his tail, took aim, and sprayed the boy with the noxious odor to repel him. 

The boy ran frantically home, coughing and choking over the stench. As he cried out for his mother, she came to the front porch, and as her beloved son approached, she caught a whiff of the skunk and knew what had happened. She commanded the boy to stop because she couldn’t tolerate the odor. She didn’t stop loving her son, but he wouldn’t come into the house smelling like that. So what did the mother do? She didn’t hate her son. She didn’t reject her son. She wanted to help him. She prepared one of their troughs with a solution made of laundry detergent, peroxide, and baking soda. She placed her son in the trough and scrubbed him till the smell was gone. Then, he was able to come into the house, sit in his mother’s lap, and be comforted. When we think about sin and its effect, it’s similar to this story. We have become tainted by sin and its odorous effect, so we can’t come into God’s presence. However, God doesn’t look at us with hatred and malice, but with compassion and grace. He prepares a solution for us so that our sins may be removed and we can come into His presence once more.

When God chose His special people, Israel, He wished to dwell among them. However, for Israel to live in God’s presence, God provided remedies by which He could dwell in their midst, and they could approach Him. This is what we read about in the book of Leviticus. What’s important to remember is the ending of Exodus, however, because it gives sense to the first verse of Leviticus. 

Then the cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the LORD filled the tabernacle. Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward in all their journeys. But if the cloud was not taken up, then they did not journey till the day that it was taken up. For the cloud of the LORD was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys. (Exod. 40:34–38)

The glory—kavod literally means “weightiness”—of God is best thought of as a mantle of light enveloping God, and the cloud gave off the luminosity by day and appeared as fire by night.¹ When Moses first saw the Lord’s presence in the burning bush, he hid his face because he was afraid to look upon God (Exod. 3:6). Later, however, Moses’ faith in God had grown exponentially to the point that he wanted to see the glory of God. Still, he couldn’t see anything but the “goodness,” because seeing God’s face would have killed Moses (Exod. 33:18–23). Even then, God protected Moses from seeing Him. 

After Moses communed with Yahweh, he came from Mt. Sinai with his face shining (Exod. 34:29–35). There’s a great lesson from this passage: The fear of Israel upon seeing Moses’ face parallels that of their fear of drawing near to God. Similarly, because Moses would cover his face with a veil when among Israel, this demonstrates that the holy of holies had to be partitioned off and enveloped in layers, yet accessible to the people.² Now, when we arrive at Leviticus, the question arises: “How can a people stained with sin live among the holiness of which they are afraid?” For the priests of Israel and the rituals prescribed in Leviticus, God provides in His mercy and grace the ways that He can be among a sinful people, and they dwell in His holy presence. It’s best to think of God’s holiness as the sun, which in its unadulterated form is powerful, and anything mortal that gets near it will burn up. The sun doesn’t hate such things but consumes them. 

To outline Leviticus, we must identify its three major components: Sacrifices (Lev. 1–7, 23–37), Priests (Lev. 8–10, 21–22), and Purity (Lev. 11–15, 18–20). The sacrifices are ways to say “thank you” (i.e., grain and fellowship offerings) or “I’m sorry” (burnt, sin, and guilt offerings). Some of these occur on holy days when festivals were held. These were times of celebration to retell Israel’s history and explain why God chose them. Mediating these sacrifices were individual representatives who advocated for the people, called “priests.” These servants worked so closely to God’s presence that they were chosen to represent God to the people and the people to God. Such people were ordained and had to live by higher standards, similar to those of our pastors. Finally, the purity laws concerned cleanliness and uncleanliness. Cleanliness or purity is a state in which one can be in God’s presence, whereas the opposite is that of uncleanliness. Some of these concerned sexual relationships, social justice, and interpersonal relationships. These categories summarize the second-greatest command: to love your neighbor as yourself. Summing up the greatest commandment to love God with our whole being, we find that it includes dietary laws, skin diseases, dead bodies, and bodily fluids. Many of the latter three concerned life and death: one was sacred, and the others resulted from sin. Going before God in an impure state was inappropriate. 

Tucked in the middle of the book is the Day of Atonement. On this day, the entire nation had sinned, perhaps unnoticed and unknown. The high priest would atone for the whole country by taking two goats and slaying one whose blood was brought to God’s presence to atone for the sins. God has said that the blood of a creature was life, so the life of the goat was to take the place of Israel and the penalty of their sin. The other goat was presented to the priest, who would lay his hand upon its head, confess the sins of the nation, and send the goat out into the wilderness, carrying the sins of the country away from them into the barren land. By this goat, God graciously removed Israel’s sins. 

Christ became not only our high priest but did so while being tempted yet remaining pure (Heb. 4:14–16). As the high priest, not only offered the perfect offering but was Himself the offering so that He could go into the true holy of holies to minister for us (Heb. 9:11–14). What we learn from Leviticus only prepares us for the cross. Jesus Christ is now how we may live in the presence of the holy God. 

¹ Robert Alter, The Five Books of Moses: A Translation with a Commentary (New York: W. W. Norton & Company, 2004), 535.

² Ibid., 513. 

Mount Ebal Produces the Oldest Hebrew Inscription

Years ago, one of my professors and I casually discussed God’s providence. Because my studies centered on the canon of the Great Books of the Western World, compiled by Mortimer Adler, I often read works based on the Enlightenment and unkind to faith. As we spoke, I made a point that around the time of these critiques was when archaeology was surging. While many “scholars” criticized the Bible for, as they claimed, not being based on history, archaeologists were discovering artifacts confirming the Bible’s history.

In Deuteronomy 27:15–26, Moses instructed the Levites to lead Israel from Mount Ebal with eleven curses against anyone who partakes in idolatry, dishonors their parents, or moves their neighbor’s boundary stone. In Joshua 8:30, Joshua built an altar on Mount Ebal after taking Ai, where he repeated the curses of Moses. In the 1980s, archaeologists sifted through Mount Ebal, cataloging discoveries. In 2019, discarded material thought to be irrelevant was examined further. Recently, an amulet was run through an x-ray tomographic measurement to reveal a hidden text—“You are cursed by God YHW.” The YHW is God’s name, often considered “Yahweh.”

One scholar believes the inscription dates to the 13th century BC, which was the time that Joshua and Israel settled in the land of Canaan. Others believe it is older, making this discovery the oldest Hebrew inscription. Before this discovery, the oldest Hebrew inscription dated to the late tenth century, which is the period during which Saul and David were kings.

What’s neat, at least to me, is how these discoveries confirm the biblical account and do so in the timeline established. Since some think this inscription is older than the 13th century—the timeline of Joshua—it is likely that it was during Moses’ lifetime—roughly the middle of the fifteenth century onward. While some continue to doubt the Scriptures, plenty of evidence confirms their historicity. Hopefully, we have faith enough that we don’t need this evidence to “prove” what we already believe. Instead, it is nice to see the confirmation of a divinely given, inspired Bible. 

Nearing Moab

I want us to keep in mind that we’ve all been given moments of mercy, not what we deserve. So much of what we can say about Israel in Numbers in some way or another could be said about us. We, too, are obstinate, rebellious complainers. Maybe not all the time, but enough of the time that we should deserve what God might give us. Yet, we have mercy. 

Miriam was dead, Aaron had recently died, and Israel was getting closer to the Promised Land. Everything that occurs from the waters of Meribah to the end of Numbers does so in one year, and it’s a busy year. After a thirty-day mourning period for Israel’s first high priest, a brief skirmish broke out when a Canaanite king heard that Israel was in transit to the land. Then, after they were utterly destroyed, Israel returns to her ways of disobedience and striving against God. 

Speaking against God and Moses because of discouragement (Num. 21:4), Israel hits replay on a somewhat regular complaint that they’ve had, “Why have you brought us up out of Egypt to die in the wilderness? There is no food and no water, and our soul loathes this worthless bread” (Num. 21:5). God sent seraphim nahasim (fiery serpents) among the people so that many of them died. This may seem mean on God’s part, but He had already said that this generation wouldn’t see the Promised Land. Rather than seeing God as the one misbehaving, we ought to see Israel’s behavior as faithless and blasphemous. Once more, the people go to Moses (you know, the guy they spoke against) and ask that he pray to God. God gives a moment of mercy: a fiery serpent is fashioned out of bronze, and anyone bitten who looked upon it did not die. 

As Israel continues their trek through the wilderness, they send messengers ahead asking for safe passage. When it’s denied, they are once more forced to fight and defeat their enemies. As they enter the plains of Moab, the king of Moab, Balak devises a plan. Because Moab and Midian were petrified at the prospect of Israel entering their territory, Balak sends for Balaam to come and curse the people (Num. 22:6). However, God intervenes (Num. 22:12). Balak sends for him once again, and Balaam replies (Num. 22:18). God instructs Balaam to go with them should they come again, but he is only to speak the words given to him by God and nothing else. 

As Balaam goes the following day, an exciting thing occurs. As he rode his donkey, the angel of the Lord stands in his path, but only the donkey sees it. She turns aside, Balaam strikes her. She crushes his foot against a wall. He strikes her. She laid down, and he hit her. The Lord opened the donkey’s mouth to speak to Balaam, then his eyes were opened, and he saw the angel of the Lord. Perhaps to emphasize to him that he ought to be careful to speak only what God tells him, Balaam gets the point (Num. 22:38). Balaam pronounces several prophecies in favor of Israel. God blesses these disobedient, complaining, obstinate people. We see here a moment of mercy. 

While in Moab, Israelite men consort with Moabite women and begin their idolatry (Num. 25:1-3). God orders the judges of Israel to kill their men who played the harlot. Israel, meanwhile, weeps at the doors of the tent of meeting when one Israelite man takes a Moabite woman to the tent of meeting. Phineas, a priest, so moved with zeal, runs them both through with a spear. Seeing this and knowing Phineas’ heart, God relents from the harm He is visiting upon the guilty. Once more, we see a moment of mercy. 

As the year goes on, another census is ordered, and inheritance laws are given. Then, Moses is instructed to go atop Mount Abarim and view the land Israel is to possess. God reminds Moses of his rebellion and wouldn’t enter the land (Num. 27:12-14). Moses only requests that a worthy successor be chosen to take his place once he’s gathered to his people. God selects Joshua (Num. 27:18-21). This is a moment of mercy because God doesn’t leave Israel without a leader. Offerings are made, and laws are given, then Israel settles east of the Jordan (Num. 32). Next, God gives instructions for the conquest (Num. 33:50-56). Further administrative commands are given, but before Israel takes the land, they’re to be reminded, once more, of the law of Moses. That’s what Deuteronomy is, a second giving of the law. 

Israel in Paran

Most of us have been on a trip we looked forward to. Leading up to the trip, we packed, planned, and made sure we were prepared. Then comes the time to leave. We set out and go on our way, excited and ready to arrive. However, traffic jams, plane delays, and other things make the actual travel part miserable. We become impatient, tempers flare, and before you know it, if we’re not careful, the trip could be ruined by a conflict due to these circumstances. 

Israel is en route to Paran, and as they neared the area, the people began to complain (Num. 11). After God gave a solution, one might think that all is well. Now, however, there’s discord among the leadership. The High Priest, Aaron, and Moses’ sister, Miriam (a prophetess), begin to oppose Moses’ leadership. Jealousy seeped in among them, and they, first, took issue that Moses was married to an Ethiopian woman. Talk about nitpicking. Of course, when you consider the law and its command not to marry among other nations, we might see why they became frustrated. Nevertheless, rather than staying on point with finding issues in his choice of spouses, they turn to Moses’ leadership (Num. 12:1-2). 

Even more interesting is Numbers 12:3, which has led to the (wise) suggestion that the book was redacted. Otherwise, could we believe that Moses would have said that about himself? No matter, because this was said, God heard it and dealt with the issue, explaining Moses’s special relationship with Him. This resulted in a plague upon Miriam that Moses interceded on her behalf (Num. 12:6-16). 

The challenge to God’s authority figure, Moses, doesn’t end here. As Israel encamps in Paran, spies are sent to scope out Canaan. This isn’t a quick day trip. They spend forty days spying out the land (Num. 13:25). The land itself looked appealing, but it was populated with solid people. Caleb quieted the people and urged them to possess it, but those who went with him deterred the nation (Num. 13:30-33). Caleb and Joshua were the only ones of the spies to demonstrate faith in God’s ability (Num. 14:6-10). 

God, as you might imagine, is tired of Israel’s demeanor. Unfortunately, this isn’t the first time they’ve misbehaved either (Num. 14:22), so their punishment is that they will not enter the Promised Land (Num. 14:23). Those who led a rebellion of unfaithfulness suggested returning to Egypt, and God judged them except for Caleb and Joshua because they had faith. After the news that they’d not enter the Promised Land, the people didn’t take this consequence well but did an about-face and mounted an assault to enter the land, but were repelled. 

The rebellion doesn’t stop there. Korah, a Levite, challenges Aaron and Moses’ authority. Everything up to this point occurred in one year, but Korah’s rebellion occurred nineteen years later. This also didn’t end well (Num. 16), so God demonstrated His chosen by causing Aaron’s staff to bud before the entire nation (Num. 17). Afterward, instructions are given regarding the Levites (Num. 18-19). Another nineteen years later, Israel sets out to continue their journey and arrive at Kadesh. Moses’ sister dies and is buried in Kadesh. 

Yet, another issue arises, demanding attention. There’s no water, and, as you might imagine, the Israelites become melodramatic once more, wishing they would die—these people. Moses has a horrible lapse in judgment too. God told Moses to take Aaron’s rod, speak to the rock, and it would give water, but Moses, in anger at the congregation, strikes the rock twice. God isn’t thrilled about this. As a result, Moses is accused of not hallowing the Lord and will not be allowed to enter the Promised Land (Num. 20:10-12).

Reading Numbers

Oxford University is believed to be the world’s second-oldest university. Some records show classes as early as 1096, but the establishment of the university isn’t altogether clear. Around the year 1230, they began appointing a vice-chancellor to run the school. In 2015, after 785 years, the first woman was nominated to be vice-chancellor, Professor Louise Richardson. Given the rise in women’s suffrage in the early twentieth century, and many laws granting women equality in the ’60s and ’70s, you might have thought that this day would have arrived sooner. Yet, as we always say, “better late than never.” Some might say, “That took longer than it should have.” 

When you think about the Book of Numbers, think, “That took longer than it should have.” From Exodus 19 all the way through Numbers 10, Israel is in Sinai. From Sinai to the Promised Land is a two-week journey, but Israel will wander in the wilderness for forty years. It takes longer than it should. The name of this book in Hebrews is not “Numbers,” but bamidbar, which translates to, “In the wilderness.” The book can be broken up into three sections: chapters 1-10 are in Sinai; chapters 13-19 are in Paran; chapters 22-36 are in Moab. The chapters not mentioned in this list are the chapters of their traveling from place to place. 

Why is it called the Book of Numbers? In the opening of the book, God orders that Israel be numbered. He even tells Moses how to organize the people in the camp. God’s presence is central to the people, His dwelling place being in the tabernacle (Num. 2:17). Surrounding him are the Levites and priests, and surrounding them are the rest of the tribes. God’s presence in the center of the nation is meant to convey that He is central to their existence. Over the tabernacle is a cloud indicative of His presence, and when the cloud moves, they move (Num. 9:15-19). The Levites break down and carry the tabernacle and the ark of the covenant (Num. 1:47-53). The ark leads the way to communicate that God leads Israel, and the tribe of Judah follows immediately behind with the other tribes in tow. 

So why did it take longer than it should have? Because Israel followed God, and God hindered them from the Promised Land. This book is about why, and the why, simply answered, is Israel’s unbelief and sin. 

Chapters 1-10

Notice, first, where we are in time. We are two years removed from the Exodus (Num. 1:1). God has Moses organize and number the entire nation, which we can guess took some time. Then, He orders for the special role of the Levites (Num. 3:5-13). From there onward, the Levites as a whole are numbered, and the various heads of the families of the Levites are given their special roles. The sons of Kohath were responsible for carrying the holy furniture of the tabernacle (Num. 4:1-20). The sons of Gershon were to carry the structure of the tabernacle (Num. 4:21-28). The sons of Merari were to carry, if you will, the nuts and bolts of the tabernacle (Num. 4:29-33). Imagine a package arrives for a new desk, but it’s one you have to build. In one bag are the nuts and bolts, then there are the actual parts of the desk, and, finally, the things you put in and on it. This is sort of the division of the Levites as it regarded the tabernacle. They were charged with maintaining the sacred space. 

God gives instructions regarding lepers, restitution, and unfaithful wives (ch. 5). Then, He gives the outline for the law of the Nazarite, a person who wanted to consecrate themselves to God for a specified period. One specific aspect of this vow, among others, was that a Nazarite’s hair was to remain uncut while keeping the vow (e.g. Samson). Aaron is given the word of the Lord as to how he can bless the children of Israel (Num. 6:22-27). Hereafter, the leaders of Israel present offerings to the Lord and they celebrate their second Passover. Afterward, God ordered two silver trumpets, shofars, made to sound to call Israel to relocate and in battle. Then, they leave Sinai. 

Everything seems to be going well. That is until Israel begins to complain only after three days of travel. These people seem to be more of a settled than moving people. They complain because they miss the land of slavery’s food, and they’re sick of manna (Num. 11:4-6). Even Moses becomes exasperated (Num. 11:11-15). Leadership isn’t always pomp and circumstance. The only time many leaders hear from people is when there are complaints. Be sure that you don’t only go to the elders of ministers when you’re unhappy. I’ll tell you now if that’s all you approach me for, it won’t be long before I actually quit listening to you and you’ll lose any effectiveness you may have. Complaining isn’t a spiritual gift, so don’t use it as one. 

God gave Moses aid in seventy elders on whom He gave His Spirit. One man shouldn’t bear the burden alone. Even seventy among the many of Israel is too little, but it’s better than nothing. Then, he listened to the people and promised to give them meat for one month, to the point that they loathed it. How quickly we go from zeal to dissatisfaction. Only because circumstances change and we aren’t as comfortable as we once were. Sometimes following God and His plan takes us out of our comfort zone and makes us move. Israel wasn’t meant to reside at Sinai, and they couldn’t see the forest for the trees. God was taking them to a wonderful land, a place better than where they were and had been. But, getting there was too hard. Don’t be afraid to put in the work. Don’t allow comfort to paralyze you. If it seems or is known to be God’s plan, trust Him and go.

Reading Leviticus

When most believers try to read the Bible in a year, they’ll begin with Genesis. By the time they get to Exodus 25, it isn’t as easy because the readings are step-by-step instructions about the tabernacle, its construction and furniture. Then, once you get to Leviticus, the average reader becomes so despondent that some give up the project altogether. However, there’s a difference between reading and understanding. Once Leviticus is understood, it makes sense.

Let’s look at the bigger picture, and we’ll see how Leviticus is actually a book of grace. First, return with me to the Garden of Eden. There, God and humanity had perfect fellowship that was uninterrupted. Until, that is, sin entered the picture. Afterward, God removed humanity from Eden, where His presence dwelt, and, eventually, humanity began to have to sacrifice an animal to atone for their sins. The first mention of an altar appears after the flood, and it was built by Noah. Just so we don’t forget, God offered the first sacrifice. Remember when Adam and Eve knew they were naked? They sewed fig leaves to provide clothing, but a little later on, God made for them garments of animal skins—which suggests that the first sacrifice was made then.

What does Leviticus have to do with Eden, you ask? What God wants more than anything is for humanity to dwell (tabernacle) with Him. He chose Israel as the vessel for this goal, but, first, Israel has to set the stage for all humanity. The tabernacle is the way that God can live among His people, and how His people can dwell before Him. Because God is holy, He cannot let sin, an injustice against heaven’s laws, go unpunished. However, because He is holy, He balances wrath with grace by offering ways that humanity can avoid judgment. Some Protestant readings of Leviticus suggest that the book is a way for Israel to not incur His wrath, and because humans are depraved they deserve God’s wrath and judgment. They might even point to Leviticus 10:1–2 as a proof of that. I read it differently. Leviticus is a book of grace where God offers to Israel how He can remain among them, and how they can dwell before Him in holiness.

Reading Leviticus reveals clusters of chapters that focus on various sacrifices and their meanings. The beginning and ending chapters consist of this material. As we move inward, we’re met with laws regardings priests, and further inward we’re shown the purity laws that must be followed. Once we reach the middle of the book, we’re introduced to the Day of Atonement—the one day that the high priest may enter the holiest place behind the veil, in God’s very presence, and make atonement for the entire nation. Encompassing the whole of the book is the theme of holiness.

God calls Israel’s attention to Himself as a recognition of all that is holy. You’ll often read God give instructions and then declare, “I am the LORD your God” (Lev. 11:44; 19:2; 20:26; 21:8). He, then, demands that Israel follow His ordinances and commandments as a show of their commitment to Him and as an exhibition of their own holiness (Lev. 18:4, 30; 22:31–32; 26:46). He always warns Israel against societal conformity. He does not in any way want Israel to do as the Egyptians did, nor as the Canaanites do (Lev. 18:3, 24–28). This is an especial notable concept for American Christians. We will not be judged on how American we are, and our level of patriotism will not be the standard. Our allegiance to Jesus will be. Holiness in Leviticus extends to how God is worshipped (Lev. 10:1–2), sexual relations (Lev. 18:6–22; 20:10–21), and how we regard our neighbors (Lev. 19:16–18; 19:32; 20:9). The second greatest commandment that Jesus gave originated in Leviticus. It isn’t a Christian command so much as one that God gave His people as far back as the covenantal relationship.

For the Christian, Leviticus and the theme of holiness is important. We have been recreated in holiness, so we are no longer slaves to sin but righteousness (Rom. 6:15–19). God has called us to holiness (1 Thess. 4:7), and without holiness we shall not see God (Heb. 12:14). This is but one concept that is as important to us as Christians as any, and it originates in Leviticus.

Paradise Restored in the Tabernacle

Moses, having received the pattern for the tabernacle, now puts blueprints into action. After calling for a free-will contribution from Israel, the assembly brought so much that they had to command them to stop (Exod. 36:3-7). God’s people, knowing of a need to glorify and honor Him, always steps up and meets that need. The wonderful part about this is that it is as true today as it was then. The construction ensues and the reader is reminded time and again that everything is done as Moses commanded, or as God commanded Moses (Exod. 38:22; 39:1, 7, 21, 26, 29, 31-32, 43; 40:16). Finally, after made and consecrated, God inhabits His tabernacle (Exod. 40:33-38). His presence dwells above the tabernacle, by day as a cloud and, by night, as a pillar of fire. Israel now knows that they dwell among God, and He among them, priests mediating between the two.

The specifics of tabernacle construction mirror that of paradise, the Garden of Eden. Upon completion of the earth as with the tabernacle, the same Hebrew term is employed for their completion (Gen. 2:1; Exod. 39:32; 40;33). After the completion of each, a blessing is pronounced (Gen. 2:3; Exod. 39:42-43). Finally, the comparison is that God now dwells among Israel just as He did among Adam and Eve. This cohesive theme throughout all of Scripture shows that if we understand the beginning, we’ll understand the end, the same being shown throughout Scripture. In a manner of speaking, paradise is restored but imperfectly. The original paradise, the word the Greek Septuagint uses for the garden of Eden, was heaven on earth and sinless. The new paradise demands sacrifices for atonement. Nevertheless, we see God’s aim to be with His people and among them.

Christians in churches of Christ, no thanks in part to Alexander Campbell’s Sermon on the Law, often relegate the Old Testament to something of a bygone era and not really significant to the church today. This is not a sentiment that I share, because Scripture has proven this to be untrue. Exodus, however, provides us with several items of significance for the church.

  • Jesus is the new lawgiver. Just as Moses ascended Sinai to receive the law to give to Israel, so God incarnate from the Mount gives the law to His followers.
  • The Lord’s Supper was born out of the Passover meal.
  • Jesus’ death is modeled as a sacrificial lamb.
  • Paul compares baptism to the Israelites walked between the waters of the Sea of Reeds as they exited slavery into liberty.
  • Hebrews depicts Christian living on earth as sojourning in the wilderness on the way to the Promised Land.

Insignificant? Absolutely not.

The Divine Pattern

Decades ago, Goebel Music wrote a voluminous book, Behold the Pattern. While much of the information is helpful, he may have been capable of putting things more succinctly. Nevertheless, those of us in churches of Christ are patternists when it comes to the life of the church. As God gave the divine pattern of the tabernacle to Moses atop Mount Sinai, so Jesus endowed the apostles with the Holy Spirit to reveal to us a pattern for being Christians. Furthermore, that pattern extends to the organization and worship of the church.

The earliest account of worship appears in 1 Corinthians 11-16. While it isn’t written as a word-for-word instruction manual on how to worship, we can deduce enough from this passage to know how the early Christians worshipped and what not to do. Some disagree over whether the beginning of chapter 11 or the demarcation of 11:17-18 is the point at which Paul addresses the assembly. If we hold to the latter, which I may be more prone to, the focal point of worship begins with the Lord’s Supper. A reading through chapters 12-14 discloses that prayer and song was a part of that gathering. Prophecy or revelations of knowledge may have been akin to our modern sermon. In chapter 15, Paul invokes the Scriptures regarding Jesus’ death and arise from the grave, which may suggest that Scripture reading had a place in the worship (cf. 1 Tim. 4:13). When we arrive at 16:1-2, a contribution was given weekly, and if we take the weekly to apply to everything preceding the offering, then the Lord’s Supper, singing, praying, preaching, Scripture reading, and offering were what the early Christians did in worship. Not only should we do what they did, but we should embody the heart of Jesus too. It isn’t enough to simply do it absent the mind and heart of Christ.

As it relates to the organization of the church, 1 Timothy 3 discloses that elders and deacons were overseers and servants of the church. Timothy himself was referred to as a deacon, but the term is translated in English as “minister” (1 Tim. 4:6), which may denote a separate function. Elder, bishop, overseer, and pastor were one-in-the-same and not different offices (cf. Acts 20:17, 28; 1 Peter 5:1-5). Today, however, many fellowships follow more the Ignatian separation of pastor, elders, and deacons, or some version thereof.

Eden, Sinai, Tabernacle, and Temple

In trying to show a cohesive unit throughout Scripture, I’ve often referred back to creation and Eden. I’d like to show you nine ways that Eden was a Temple and that the later Mount Sinai and tabernacle/temple were built upon Eden.

  1. The Temple was where God’s presence dwelt, and He made Himself known to Israel. His walking with Adam and Eve is prototypical of this reality (Gen. 3:8).
  2. When placed in the Garden, Adam is to “cultivate” and “keep” it (Gen. 2:15), which were words used elsewhere regarding priestly service in maintaining sacred space (Num. 3:7–8; 8:25–26).
  3. The tree of life was the model for the lampstand in the Temple.
  4. The Temple was made with wood carvings of landscapes reminiscent of Eden (e.g., pomegranates, palm trees).
  5. The entrance to the Temple was to the east (Ezek. 40:2, 6), as was the entrance to the Garden of Eden (Gen. 3:24).
  6. The tree of the knowledge of good and evil and the Ark of the Covenant were touched on pain of death—both being the source of wisdom (e.g., Ten Commandments).
  7. A river flowed from Eden (Gen. 2:10) and the Temple (Ezek. 47:1–2).
  8. There’s a tripartite structure to the Temple (outer court, Holy Place, and Holy of Holies), the mountain at Sinai (base, middle, and summit) and Eden (Eden as Holy of Holies, the Garden as the Holy Place, and the outer world as the outer court).
  9. Eden, Sinai, and the Temple are all associated with a mountain (cf. Ezek. 28:13–14).

I would hope it would be safe to say that a unified cohesion exists concerning the significant theme of Scripture. Now, however, we turn to the pattern God gave Moses. God, in these instructions, spoke to Moses six times, the seventh being the Sabbath law. When God created the heavens and earth, he spoke six times and on the seventh rested. The tabernacle is, therefore, a microcosm, a new creation.

Patternistic Religion

Scripture marks three times that God reminds Moses to build the tabernacle according to the pattern he received. The first time entails the Ark of the Covenant pattern and the lampstand (Exod. 25:40). The second time appears after constructing the sanctuary, something into which the former two shall be housed (Exod. 26: 30). The final admonition appears after instructions on the veil between the Holy of Holies and the Holy Place (Exod. 27:8). As Christians, we are collectively (1 Cor. 3:16) and individually (1 Cor. 6:19) the holy of holies because God’s Spirit dwells in us.

The Ark of the Covenant has over it the mercy seat where two cherubim face one another to guard it, just as they were placed to protect the entrance to Eden. Moses received the law from the summit of Sinai. Since they were deposited in the Ark, the mercy seat now functions as the summit of Sinai, thus making this place a portable Sinai. The mercy seat is vital because the High Priest could only enter the Holy of Holies once a year on the Day of Atonement (Lev. 16:1–3, 29–34). He was to sprinkle the blood of a bull and goat on the mercy seat to remove the people’s uncleanness, transgressions, and sins (Lev. 16:14–16).

Later, the author of Hebrews informs us that the blood of bulls and goats cannot take away sins because these annual sacrifices would have only been one-time and not yearly (Heb. 10:1–4). What are we to do? Interestingly enough, when the Hebrew Scriptures were translated into Greek in the fourth century BCE, a word was used for “mercy seat” that appears as another word in the New Testament. Rather than translating the word as “mercy seat” in the New Testament, it’s translated as “propitiation” (Rom. 3:23–25). On that mercy seat, the footstool of God, the summit of Sinai, was the conduit between humanity and God. Jesus Himself is that mercy seat—the place where sacrifice and atonement meet. The place where the righteousness of God is revealed and the wrath of God abated.

If we want to understand the end, we must, first, understand the beginning. Jesus promises that those who overcome shall eat of the tree of life in the Paradise of God (Rev. 2:7). Interestingly enough, when the Old Testament was translated into Greek, the word that replaced “garden” in Genesis is the word paradise. The original audience of Revelation would have understood that the tree of life was in Eden, the holy of holies. They would have understood Paradise as the garden. When Jesus promised the overcomers that they would eat of the tree of life in paradise, they envisioned Eden. The end takes them back to the beginning, the very initial design that God had in mind.

Meeting God at Sinai

Three months have passed since Israel left Egypt. Since they left bondage. Now, the sign that God promised to Moses is coming to fruition (Exod. 3:12). On this mountain, they were to “serve” God. This is a cognate of “tend” (ovda) in Genesis 2:15, which denotes priestly service (cf. Num. 3:7–10). This is fitting because God tells Israel that He intends for them to be a kingdom of priests and a holy nation (Exod. 19:6). God’s royal decree to Adam and Eve was to “subdue [the earth]; have dominion” over every living thing (Gen. 1:28). God gave the first humans both a royal and priestly service. The fall interrupted their ability to carry it out. He has now passed that service to Israel. Priests mediate humans to the divine and the divine to humans. As a “holy nation,” if they keep God’s commands, they would mediate between God and the nations, a promise God had made to Abraham (Gen. 12:3). As far as a timeline of events goes, beginning in Exodus 19—through Leviticus—and ending in Numbers 10 is one year of Israel camping at Mt. Sinai.[1]

Meeting God

Thus far, Moses and God have spoken with one another. Moses goes and informs the people of what God has said, and he returns to God to relay their affirmation of these very things. Then, God is preparing to appear in the presence of the Israelites, but before they do so, they are to prepare (Exod. 19:10–13). This would occur over three days. We have to imagine that they’ve been traveling for a few months and probably haven’t bathed or changed clothes. Perhaps they stunk and needed to do laundry. Still, the cleanness they were to appear as was appropriate for appearing before God. Boundaries are established around the mountain to show the demarcation between the sacred and the common. Wherever God is, there is holiness. Were sinful commoners to approach such holiness, the result would be catastrophic. When the third day came, Israel saw a frightful sight (Exod. 19:16–19). God once more orders Moses to remind Israel to respect the boundaries set.

The following few chapters demonstrate God’s ordering of society. Various commands, general and specific, are given—the most famous of which is the Ten Commandments. The first three have to do with respecting God, and the last seven have to do with one’s neighbor. Thus we see the first and greatest command reflected here and the second, which is like unto the first. After that, specificity reigns until chapter 24 and is referred to as the Book of the Covenant. Afterward, Moses, his brother and nephews, and seventy elders go up the mountain. Moses recounted all of God’s words, and the people assent to His law.

Early in the morning, Moses built an altar at the base of the mountain. He set up twelve columns for the twelve tribes of Israel. Offerings and sacrifices were made, the blood was taken and used to cleanse the altar and the people. Then, he and those bid to come up the mountain do so. They see God and eat and drink. Sacrifice was always followed by a communal meal of the worshippers. Notice the similarities of these events to Christianity: the Word of God is given, recorded, read, and assented to by God’s people. The sacrifice of Jesus, His body and blood, are what we partake of every Lord’s Day as a community of God’s people. We, too, eat and drink, and we do so in God’s presence. The continuity is astounding.

The preacher of Hebrews informs us of our New Covenant in light of this first covenant (Heb. 9:18–20). These sacrifices, however, were ineffective at the atonement of humanity to God (Heb. 10:1–4). Those can never take away sins like the blood of Christ (Heb. 10:11–14). God set up this system to prepare us for that which was to come. We eat from an altar far superior to the one given to Moses and Israel (Heb. 13:10). Under the Old Testament, priests were given portions of most sacrifices, but laypeople couldn’t partake. As Christians, we all partake.

[1] Enns, Exodus for Normal People, 22–23.