The Hebrew Bible - the collection of books Christians have traditionally called the Old Testament - is the Church's first Bible. Before the New Testament was complete the church was able to see Jesus as the climax of the Old Testament's story. They recognized Jesus' God as the God of Israel revealed in the Hebrew Bible. They proclaimed the Gospel of Jesus Christ as standing in marked continuity with the covenant promises of the Old Testament. They understood that the Hebrew Bible was the soil that nurtured the seed of the Gospel which comes to full bloom in Christ.

The New Testament Use of the Pentateuch

The New Testament builds upon the Old. And everything builds upon the foundation of the Pentateuch (the first five books of the Hebrew Bible). Moreover, the Pentateuch itself is rooted in the book of Genesis. The Christian canon includes the Hebrew Bible because it is the foundation for the epic story of God - a story that progressively moves forward and ultimately climaxes in Christ.

The New Testament frequently uses the Pentateuch to support its claims. Indeed, it recognizes that without the Hebrew Bible the story of Jesus hangs unsupported in midair. For this reason, Paul could commend Timothy's faith, and admit that it grew from his acquaintance with the Hebrew Bible. He writes,

But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that all God's people may be thoroughly equipped for every good work. (2 Timothy 3:14-17)

Timothy learned of Jesus through the apostolic witness rooted in the expectation of the fulfillment of God's covenant promises made in the Hebrew Bible. It is the Hebrew Bible - the Old Testament - that was able to give Timothy wisdom for salvation through faith in Christ Jesus. It is the Hebrew Bible that Paul declares is "God-breathed" and "useful for teaching, rebuking, correcting, and training in the righteousness of God."

The witness of the Hebrew Bible not only provides the foundation for faith in Christ, it also provides warnings and instruction that remain relevant for the Christian: "For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope" (Romans 15:4; cf. 1 Corinthians 10:6-13). The Hebrew Bible - including the Pentateuch - provides numerous examples of faith and faithfulness (see Romans 4 and especially Hebrews 11 where the chapter is almost exclusively devoted to characters from the Pentateuch).

Genesis

Genesis roots God's covenant with Abraham in the larger setting of God's plan for the world. The first eleven chapters of Genesis focus on primeval history - the beginning of the human race. It recounts tales that shed insight on the present human situation.

God's majestic creation is beautiful, good, and ordered through divine wisdom. It is the stage upon which God's blessing is experienced and expressed. Tragically, human sin leads to a disintegration of creation culminating in judgment, confusion, and separation. Humankind is alienated from God, others, self, and creation. This good creation "gone bad" through human sin is the stage upon which we all live our lives. No one is unaffected by this. We are both victims and victimizers in a fallen world.

It is at this point, after recounting humanity's fall into sin and the personal, social, and environmental destruction this brings, that Genesis takes a unique turn. It moves from cosmic events of universal human significance to focus on personal, intimate narratives of one family, the family of Abraham and Sarah. God's promise - a promise that will be solidified by God's covenant with Abraham - reveals God's plan for Abraham... and the world:

The LORD had said to Abram, "Go from your country, your people and your father's household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." (Gen. 12:1-3)

Out of all the people upon earth, this family is chosen by God to divine mission. Not only will this family experience God's special blessing; they will also share in God's redemptive mission to all humanity. It is through "the seed of Abraham" - that is, through his heirs, and in particularly, one specific heir, Jesus Christ - that "all the nations of the world will be blessed."

Thus, in God's promise to Abraham - a promise that will be guaranteed by God's covenant with Abraham - God's story, the world's story, and Israel's story are interwoven into one grand narrative. God is active in the whole of human history, but God is especially active in the election of Abraham to divine mission. God's ultimate concern for the entire world is expressed in God's election of Abraham - and from him, Israel - to bless the world. In the short run, this blessing is realized in Joseph's plan to save Egypt (and as a consequence, Israel) from extinction due to the extended famine Joseph is granted to foresee and prepare for.

In Genesis, God's promise of blessing is connected to God's covenant with the world (Genesis 9:8-17) and with Israel (Genesis 12:1-3; 18:18; 22:18; 26:4; 28:14). In spite of human sinfulness and its far-reaching effects, God chooses to be a savior to the world. Sin does not have the final world. Human disobedience will not be allowed to hinder God's determination to bless. Covenant and promise are bound together, as God's covenant illustrates the inviolability of God's promises (see Isaiah 54:9-10; Jeremiah 31:35-36; 33:20-26). God's covenant is God's sacred bond to God's people and to the world. Though the world is broken, God will save!

Exodus

The story continues in Exodus as Israel finds itself to be a nation without a land. God remembers his covenant with Abraham, Isaac, and Jacob and raises up a deliverer for Israel in Moses.

After an extended conflict with Pharaoh, Moses delivers God's people from Egyptian bondage. Still a people without a land, they enter the wilderness, which is a far cry from "the land of milk and honey." In the wilderness, the people begin to murmur and complain. They forget their former bondage and long to return to Egypt. In spite of their fickleness, God speaks to the people from Mount Sinai and enters into covenant with them.

From Sinai, God gives Israel the Ten Commandments in order that they might become "a kingdom of priests and a holy nation" (Exodus 19:6). Their obedience will be an expression of their covenant identity, revealing to the world that they are blessed by God and are "God's own possession among all the peoples of the earth" (Exodus 19:5).

Then in an unbelievable display of divine humility, God leaves the mountain and chooses to dwell among the Israelites during their wilderness journey to the Promised Land. The tabernacle represents God's ongoing presence with Israel. God will no longer appear to the people occasionally, but will dwell among them permanently. God will be close, not distant; on-the-move, not fixed in one place.

Exodus begins with the Israelites as slaves, but ends with the Israelites as worshippers. God is "home" among the people.

Leviticus

Leviticus is the heart of the Pentateuch, highlighting the centrality of worship for the life and well-being of the community. In Leviticus, God explicitly speaks more than any other book in the Bible (the phrase "the Lord spoke to Moses" occurs 56 times). The worship rituals are not secret, arcane practices, but rather, are open to all. Though the priests are primarily responsible for a large portion of ritual actions, faithful worship is a community project.

When we think of the sacrifices found in Leviticus, we often focus on the bloody slaughter of various animals. However, the book of Leviticus speaks of at least 15 different types of offerings. Not all were animal sacrifices. Leviticus also speaks of offerings of grain, wine, and olive oil. Furthermore, not all were sacrifices for sin. Leviticus speaks of offerings of thanksgiving, freewill offerings, and tithes. The sacrifices and offerings were tangible signs of faith - an expression of devotion to God.

Though they may offend our modern sensitivities, even the animal sacrifices communicated good news. In the law, God provides a means by which people's sins can be forgiven. Sin will not be an obstacle to relationship with God. Instead, sin can be dealt with in a holy manner, because God is merciful and forgiving.

Numbers

The long lists in the book of Numbers often detract us from the rich narrative it contains. Time and again, Israel finds itself insecure, unable to rest in God's promises. With their perception clouded by the challenges of the wilderness, they look back to the security of Egypt (Numbers 14:1-4; 16:13) rather than forward to God's promised future (Numbers 11:5; 21:5). Repeatedly they fall into sin, and repeatedly God's grace is readily available. In one particularly account, they suffer the consequences of their sin, and God instructs Moses to lift up a serpent on a pole so that Israel can look upon it and be healed (21:4-9).

Israel's faithlessness comes to a head in its refusal to enter the Promised Land. God proclaims that this generation will not enter the Promised Land at all. Thus, Israel wanders in the wilderness for forty years until a new generation arises. The sins of this faithless generation stand as a continual reminder to us to stand firm in faith:

Now these things occurred as examples to keep us from setting our hearts on evil things as they did. Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in revelry." We should not commit sexual immorality, as some of them did--and in one day twenty-three thousand of them died. We should not test Christ, as some of them did--and were killed by snakes. And do not grumble, as some of them did--and were killed by the destroying angel.

These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. So, if you think you are standing firm, be careful that you don't fall! No temptation has overtaken you except what is common to us all. (1 Corinthians 6:6-13; see also Hebrews 3:7-4:11; Jude 5-11)

Deuteronomy

Deuteronomy stands as a pivotal book in the Pentateuch. As Moses prepares a new generation to enter the Promised Land, he looks both backward and forward. He reminds those present to learn from the mistakes of the previous generation. He also challenges them to faithfully love and obey God both now, and in the future.

Deuteronomy is a "second law." It highlights the fact that God's law is not given once and for all. Like an amendment to the constitution, Moses calls on the Israelites to faithfully embody God's will in their new situation. In order to get to the heart of God's law, its core values are elucidated in a deeply personal way. The language God uses is deeply relational. God invites them to "impress these words of mine on your heart and on your soul" (Deut. 11:18), to "love God with all your heart, soul, strength, and mind" (Deut. 6:4-6), to "walk in God's ways" (Deut. 10:12). Repeatedly, Moses calls the people to "hear," "heed," "watch," and "remember." His language is designed to engage them at more than an intellectual level - to touch their heart.

Perched to enter the Promised Land under the leadership of Joshua, this new generation must claim God's promise and live in obedience to God's covenant. They cannot rest in the past. They must go forward in faith.

In one sense, the Pentateuch ends as it begins. In Genesis, Adam and Eve are commanded to trust God and obey God's commandment. Life and death are placed before them. All is contingent upon their response. At the end of the Pentateuch, life and death are placed before the covenant community. Once again, God requires their trust and obedience.

This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob. (Deuteronomy 30:19-20)

Jesus and the Pentateuch

The Hebrew Bible is the Church's first Bible. Before the New Testament came into existence the church was able to see Jesus as the climax of the Old Testament's story. They recognized Jesus' God as God of Israel revealed in the Hebrew Bible. They proclaimed the Gospel of Jesus Christ as standing in marked continuity with the Gospel of the Old Testament. The Hebrew Bible was the soil that nurtured the seed of the Gospel which comes to full bloom in Christ.

With this cursory overview of the Pentateuch, we can now see how the Gospel of Jesus is shaped by the Pentateuch.

• Genesis: Jesus is the beginning of new creation (2 Corinthians 5:17), the second Adam (Romans 5, 1 Corinthians 15), the seed of Abraham (Matthew 1:1; Galatians 3). At the Last Supper, Jesus initiates a new covenant in his blood for the forgiveness of sins (Matthew 26:28).
• Exodus: In Matthew's story, Jesus is "called out of Egypt" (Matthew 2:15) and tempted in the wilderness (Matthew 4:1-11). Jesus succeeds where Israel failed. Following this, Jesus, like Moses, teaches from a mountaintop, offering new insights on God's law (Matthew 5-7). In the ultimate expression of divine humility, Jesus is God's presence among us: "In the beginning was the Word, and the Word was with God, and the Word was God... and the Word became flesh and tabernacled among us" (John 1:1, 14)
• Leviticus: Jesus is our high priest and our sacrifice (Hebrews), mediating God's gracious forgiveness and tender mercies to us. The one mediator between God and humanity, Jesus represents God to us and us to God (1 Timothy 2:5)
• Numbers: Like the snake lifted up in the wilderness to bring healing, Jesus is lifted up, bearing the consequences of our sin, and bringing healing to the world (John 3:14).
• Deuteronomy: As the new lawgiver, Jesus interprets the law in light of the new stage in God's story. His new law does not abrogate the old, but fulfills it (Matthew 5:17).

The Gospel of Jesus Christ is rooted in the story of the Old Testament. As we venture forth to study the Pentateuch (and beyond), let's abandon any thought that we can simply write off the Old Testament as archaic, savage, or primitive. It is impossible to understand Jesus - and the Gospel of Christ - apart from viewing it as the fulfillment of God's covenant promise found in the Church's first Bible.

© Richard J. Vincent, 2008