Old Testament Survey Assignment free sample

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MORRIS MAWOCHA (MASTERS IN BIBLICAL STUDIES) BIB-501 OLD TESTAMENT AND ADVANCED RESEARCH AN IN-DEPTH STUDY OF THE PENTATEUCH OUTLINE OF STUDY 1) Primeval History a) The Creation and The Gap Theory b) From the fall of Men to the Tower of Babel a) God’s Creation marred by Sin (Genesis 3:1-15). b) Noah and the Flood( Genesis 6:5-8, 7:1-4, 9:8-15) c) The Tower of Babel( Genesis11:1-9) 2) Patriarchal History a) God’s Call and Abraham’s obedience(Genesis 11:31-12:9 b) God’s Covenant with Abraham(Genesis15:1-18) ) Birth of Isaac(Beloved Son of Promise) (Genesis24-26) d) Abraham is Tested to sacrifice Isaac e) Jacob’s Birth, Deception and Departure(Genesis 25:19-34) f) Joseph Goes from Son to Slave to Sovereign(Genesis 37:3-4) 3) Mosaic History a) Prelude to Exodus and the Enslavement of Israel ( Exodus 1:8-14, 2:1-10) b) Birth of Moses and his first appearance before Pharaoh c) From Passover to Mount Horeb in The Wilderness of Sinai( Exodus 12:21-32, 14:21-31, 16:1-7 and 19:1-6) d) Covenant and Law at Sinai e) The tabernacle f) Journey from Sinai to the Promised Land ) Limitations of the assignment Introduction Beginnings are important. Throughout the course of history people have wanted to know their origins. History then matters, not simply because it describes what happened in the past, but also helps people to understand the present and the future. Understanding the world can often be illuminated by knowledge of past events and relationships, in as much as also an understanding of what caused various things to happen in the past can enable people to imagine what the future might hold and how things might be. This ltimately will cause people to gain a strong sense of present and future identity. The first five books of the Bible (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) have commonly come to be referred to as the Pentateuch, a word derived from the Greek penta, meaning, “five,” and teuchos, originally meaning “a case for carrying papyrus rolls” but in later usage, meaning the “scroll” itself. Judaism refers to this compilation as Torah (connoting instruction or teaching) often rendered and interpreted in English “law” (Law of Moses) as it is in the New Testament, Matthew 5:17; Luke 16:17and Acts 7:53.

The Pentateuch has two parts, Genesis 1 – 11, the primeval history and the second part is Genesis 12 – Deuteronomy 34, the patriarchal history. Some textbooks and materials divide the Pentateuch into three preferring the exodus to fall under the Mosaic history. It is this latter ideology which will be adopted and preferred in this assignment. The theological building blocks of the Pentateuch are promise, election, deliverance, covenant, law, and land. The concept of promise is threefold in its structure; the promise of Land, the promise of Nationhood, and the promise of Blessing in the form of a relationship with God.

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Positive Evidence for Authorship and Origin Although the Pentateuch is a complex piece of work long standing tradition holds that Moses is the writer. Some authors have endeavoured to peddle the notion that the Pentateuch is an anonymous piece of work and that it nowhere gives any indication of authorship. The same also holds that neither Moses nor anyone else is mentioned as the author and that such anonymity is in keeping with Old Testament practice and with ancient literary works in general. Contrary to the anonymity theory there is evidence from scripture that does give indications of literary activity by its principal figure Moses. Exodus 17:14; Leviticus 1:1-2; Numbers 33:3; Deuteronomy 1:1) and some New Testament references Acts 26:22; Romans 10:19; 1 Corinthians 9:9 and 2 Corinthians 3:15. It is also noteworthy that since Moses was trained in the learning of the Egyptians (he grew up in the courts of Pharaoh as the adopted son of the Egyptian princess) he was undoubtedly academically qualified and proficient to write the history of the Israelites. He would have received the Hebrew traditions of their early history and encounters with God and unquestionably possessed intimate knowledge of the climate and geography of Egypt and Sinai as displayed in the Pentateuch.

Undoubtedly after his death Moses left a written manuscript. Joshua 1:8 suggests that Joshua had in his hands a book called the Law. It is reasonable to conclude that Moses’ book of Law mentioned above was understood to be the same book as the present canonical Pentateuch. OUTLINE OF THE OLD TESTAMENT BOOKS Foundation for Christ Pentateuch (Genesis-Deuteronomy) Preparation for Christ Historical Books (Joshua-Nehemiah) Anticipation for Christ Devotional/Poetry (Job-Song of Solomon) Expectation for Christ Prophetic Books (Isaiah-Malachi)

PRIMEVAL PROLOGUE The primary purpose for the teaching of the primeval prologue is theological and is characterized by four major themes: (1) God is the Creator; (2) Original creation has been radically altered by the introduction of sin; (3) God’s judgment meets human sin at each and every point; and (4) God’s grace preserves both humans and the creation. It is this model which will comprise of the whole discussion of the primeval prologue but while the final story of Babel seems to lack that same conclusion the story of God’s subsequent grace is shown in Genesis 12-50 through the story of the Patriarchal ineage. The Primeval Prologue prepares the way for the history of redemption and relationship with God. It is characterized by man’s problem of indulging in sin and God’s solution of His abounding Grace, and for that reason its chapters carry utmost importance for understanding all of the rest of Scripture. . THE CREATION The fact of creation is affirmed in the opening statement of scripture. The primary emphasis of Genesis 1 is that the entire universe owes its existence to the will and power of Almighty God.

One writer expostulates that the Hebrew word bara “to create” expresses an activity which does not occur with any reference to the material out of which the object is created but describes a way of acting that is without human analogy, and cannot be translated by such terms as manufacture or construct. It is noteworthy that the writer of Genesis does not endeavour to explain nor analyse the existence of God but simply sets it forth as a foundational truth of scripture and ultimately a matter of faith (Hebrews 11:3).

Doug Redford argues that it is prima facie unreasonable to imagine that the universe is a by product of a series of accidents or mere chance. He further argues that it is an assault and insult to a person’s intelligence to peddle such illogical thinking as to try and explain the existence of all things without considering God. The argument thus discredits the notion of the big bang theory which tries to explain the origin of matter. All things are created by God and in Him is the beginning and the end. THE GAP THEORY

The gap theory postulates that an indefinite span of time exists between Genesis 1:1 and Genesis 1:2. The propagation of this theory was another significant attempt by Christian theologians to reconcile and harmonise the time scale of world history found in Genesis with the popular belief that geologists provide “undeniable” evidence that the world is exceedingly old. This time span is usually considered to be quite large (millions of years) and is also reputed to encompass the so-called “geologic ages. Proponents of the theory also postulate that a cataclysmic judgment was pronounced upon the earth during this period as the result of the fall of Lucifer (Satan) and that the ensuing verses of Genesis chapter 1 describe a re-creation or reforming of the earth from a chaotic state and not an initial creative effort on the part of God. However, there is nowhere in scripture where the notion has any scriptural backing but on the contrary negates established biblical teaching. For example Exodus 12:11 teaches that everything was created in six days and appears to offer no room to any previous creative activity.

And more damaging on the other hand to the theory is that Romans 5:12 specifically teaches that ‘by one man sin entered into the world, and death by sin’ so that there was no death in the world until man brought sin into it. The ‘gap’ theory would require billions of years of suffering in the world before man or even Satan had sinned, and that means that God Himself would be directly responsible for sin in the world. God could not be the author of sin. So the ‘gap’ theory is precluded theologically. GOD’S CREATION MARRED BY SIN (GENESIS 3:1-15)

The consummation of disobedience exhibited by man in the Garden of Eden which precipitated the fall can be summarised diagrammatically as follows: KNOWING GOOD AND EVIL| Tree of Knowledge of Good and Evil Before the Sin After the SinAwareness of Evil Experience of EvilInnocence GuiltyAccess to the Tree of Life No access to the Tree of LifeFellowship with God Broken Fellowship with GodLife Death| Genesis 2:1-3 provides an appropriate summation of Gods activity in creation. Everything He had created was declared “very good”. God had created an ideal world, fully in accord with His will and wisdom. The word Eden means luxury and delight. It could have been situated in the region at the Northern tip of the Persian Gulf in what now comprises of Iraq and Kuwait. Two separate special trees are planted in the Garden. The tree of Life would preserve life as long as one ate it regularly.

Man’s sin however barred humanity from partaking of the tree of life (Genesis 3:22-24), for the consequences of humanity living perpetually as sinners would be devastating beyond imagination. Not until the advent of the perfect world of Heaven will humanity have access to the tree of life (Revelations 22:2). Chapter 3 introduces a world of human experience, fractured and broken, alienated and in turmoil. The first Adam in disobedience ate the fruit of the forbidden tree thereby establishing moral autonomy over good and evil and thus usurping the divine prerogative. Spiritual death that is separation from God immediately occurred on Adam and Eve.

This separation is symbolised by their expulsion from the garden. They do not physically die at the very instant of their rebellion but the principle of death began to operate within them and their descendants (Romans 5:12) but that curse is ultimately removed in Christ Jesus (Romans 5:12-21 and I Corinthians 15:21, 22). A new dimension of man’s relationship with God is established, where before all had been harmony and intimacy, there is now shame at his nakedness and flight from the presence of God in fear. In the interrogation that follows the primal unity of the human community disintegrates in the ensuing interrogation. The new togetherness in sin does not unite but divides.

Man seeks to clear himself from the guilt thus beginning the blame game that is so endemic in society. CAIN AND ABEL The details of the story of Cain and Abel are doubtlessly familiar in the present world of competition to be accepted and recognised better than others. Both men each gave from the produce of his individual labours. Cain offered a vegetable or grain offering and Abel offered an animal offering. Abel brought the first born of his flock but Cain brought some of the fruits of the soil, he did not bring the first fruits a command later given to Israel (Exodus23:16-19, Nehemiah 10:35) whereas Abel brought fat portions from the first born for an offering. There are two lessons to be learnt from the story above.

Abel in obedience provided a blood offering presumably according to God’s specific command but Cain in disobedience a grain offering. The crust of the story is that without the shedding of blood there is no remission of sins. (Hebrews9:22), reminiscent of the offering Jesus gave of his life on the cross for our forgiveness. Of importance also in the story is the heart of the offerer which played a key factor in distinguishing the offerings. The teaching is that an offering may be in the exact and right specification and yet accompanied by a wrong heart, attitude and motivation. It may also be deduced that Abel’s act of worship arose from a right relationship with God with no hidden motives and agendas. NOAH AND THE FLOOD The name Noah means “rest, relief comfort”.

He bore an appropriate name considering the relief he provided from a strife torn world which had been filled and consumed by evil. Noah was righteous and blameless, but he was not sinless (Genesis 9:20-21). He pleased God and found favor because he loved and obeyed God with his whole heart. Consequently his life became an example to his entire generation where everyone around him followed the evil in their hearts. The story of Noah expresses in a most terrifying way that human sin brings God’s judgement. On the other hand it also evidences the preserving grace of God. The flood story is a measure of the grace of the living God as well as of his judgement.

This contrast pervades the whole bible: the same condition set forth as the grounds for God’s terrible judgement doubles as the grounds for His grace and providence. THE TOWER OF BABEL After the flood, the Bible records God’s promise to never again flood the earth despite the fact that every intent of the thoughts of man’s heart remained only evil continually (Genesis 8:21). The Bible documents the generations descending from Noah and his sons as they populate the earth and quickly forget about God and His salvation. Human governments, empires, and powerful tyrants like Nimrod begin to emerge. Josephus the Jewish historian writes that Nimrod persuaded mankind not to ascribe their happiness to God, but to think that his own excellence was the source of it.

And he soon changed things into a tyranny, thinking there was no other way to wean men from the fear of God, than by making them rely upon his own power. ” He founded the city of Babel and was the leading figure in the building of the Tower of Babel where God confused man’s single language making every person to speak in a different tongue. The pride and rebellion of humankind is epitomized in the story of the Tower of Babel. The building of the Tower was where the people declared their unwillingness to be scattered over the face of the earth in defiance of the original intention of God to fill the earth. The tower ‘… with its top in the heavens… ‘ could be deemed as an attempt at religious unity .

In ancient times, the high places were places of sacrifice so that the tower would have been a place where each one of them performed various religious rites. Having its top in the heavens can be construed as a way of saying that they were attempting to reach up to God, to ascend back into a relationship with Him through their own human efforts, whereas the cross speaks to us of God’s descent to mankind and of our impotence to restore ourselves into covenant relationship with God. It can be argued that most religions of the world credit their origin from the Tower of Babel and Nimrod. The esoteric and much mentioned wife of Nimrod, Sameramis consummated the idea of goddess and Baal worship.

Much of it though is tradition and is not mentioned in the bible or other credible sources but is important in understanding some of the mysterious false religious practises so rampant in the world today. PATRIARCHAL PROLOGUE GOD’S CALL AND ABRAHAM’S OBEDIENCE (GENESIS 11:31-12:9) The Patriarchal lineage represents a radical new way in which God will be dealing with man to begin to bring about His eventual and final salvation through the Messiah, Jesus of Nazareth. Genesis 12-50 focuses on the lives of four primary individuals, Abraham, Isaac, Jacob and Joseph. Despite the fact that Isaac is a Patriarch and Joseph is not, his inclusion in this section of discussion is minimal and will be considered as more of a transition figure, he ceases to be a centre of discussion immediately after the birth of the twins.

Based on that argument the story of Isaac is thus going to grouped in with the history of Abraham simply for the reason that he fades from view once he had Esau and Jacob. The term Patriarch refers to the individuals who stand at the “fountainhead” of the faith: Abraham, Isaac and Jacob. The Patriarchal history begins with the call of Abraham (known as Abram at the time). This call represents a demonstration of grace in the face of the disobedience and judgment of the first 11 chapters of Genesis. These chapters theologically answer the question about God’s relationship to fallen and scattered humanity. God’s resolve to bless mankind sets the stage for the blessing of Abraham.

In His infinite wisdom God selects a couple who are well advanced in age to carry the blessing. God’s Covenant with Abraham (Genesis15:1-18) The promises of Abraham, while stated in a grandiose fashion in Genesis 13:16 and 15:5, come in conflict with his real life journey: (1) he is to be a great nation but Sarah is barren; (2) the land belongs to his descendents but the Canaanites occupy it. Despite the odds being stacked against him, God comes through and proves His faithfulness; and not just for Abraham but also for all of the Patriarchs, each of whom receive the promise that is eventually fulfilled (at least in part) by God’s deliverance of Israel from the Egyptians in the book of Exodus.

The story of Joseph is important in this area as we see the first stage in the transition from a patriarchal family to an independent nation upon which God can enact His promises. The theme of salvation in Genesis is a forward looking one, pointing to the book of Exodus and eventually to the ultimate salvation provided by Jesus Christ, the Son of God. Faith and Righteousness is the cornerstone of the Patriarchal stories, especially when having to do with Abraham. As a precedent, at the point of Abrahams’ call, we see the simple and terse response of “So Abraham went, as the Lord told him” (Gen 22:4). This simple verse serves as a paradigm of faith for the rest of the Bible. In fact this faith that Abraham exhibits is so important in the scope of things that God “accounts it to him as righteousness”.

God’s highest test for Abraham culminated in God’s commandment for Abraham to offer up Isaac as a sacrifice. It is important to remember that Isaac represented the fulfilment of the promise and thus this challenge was extremely difficult but Abraham meets it in with the same stoic and unrelenting faith, declaring directly to Isaac himself that “The Lord will provide Himself” a sacrifice (Gen 22:8). It is clear and undisputed that when Abraham left Haran for Canaan, he left his old religious traditions of Mesopotamia to follow God with a single-minded devotion. This calling of the father of faith represents a watershed in the development of the Israel or the Hebrew nation.

The calling to devotion meant leaving the entire civilisation of Mesopotamia including its complex polytheistic nature of religion. This same God appeared to each of the Patriarchs (Abraham, Isaac, and Jacob), choosing them and promising to be with them; thus God was identified in relation to the family, the God of Abraham, the God of Isaac, and the God of Jacob. This important section of Scripture reveals God to be a personal God, one who desires to have a relationship with individuals in stark contrast to the Canaanite gods, who were primarily associated with places and uninterested in individuals. This section marks a change in the way that this personal God deals with the problem of His ruined creation.

Before the Patriarchs came onto the scene God dealt with the world in a very universal way and scale, but starting in Genesis 12 God begins to deal with the problem of sin by way of the faith of a single man, a very unique and interesting change. A cornerstone truth held in this section is how the faithful obedience of a single individual has universal significance. As mentioned previously, Genesis 12-50 is primarily a theological text and several key points are dealt with within its chapters: Election and the promises of God; Faith and Righteousness; and the concept of Covenant. . Some authors have advanced the notion that the transition from election to becoming God’s covenant people is not simple and straightforward both historically and theologically.

While scripture in Abraham portrays the undisputed great man of faith in Jacob however scripture present a very worldly character, the paradigm of guile and self-reliance, a supplanter from birth, crafty and scheming to get the better of the other. His twenty year old service with his uncle Laban is a continual struggle between two crafty men as each endeavour’s to outwit the other. On the Jabbock River on his return from Laban he meets and wrestles with a man he later recognises as a divine visitation. Only by Gods direction and the blessing he carries does Jacob the Supplanter become Israel the Prevailer. Based on the assertion mentioned believers are expected to be victorious in life despite the adversity, because of the blessing pronounced on Abraham that the families of the world would be blessed through him. Theology of the Patriarchal Covenant

In Genesis 15: God condescends to place Himself symbolically under a curse in order to affirm to Abraham the certainty of the promise. In the Abrahamic covenant it is God who takes the oath, nothing is required of Abraham but only the rite of circumcision, not as a proponent of the covenant but as a sign. This dramatically differs from the Mosaic covenant, which will be discussed below, because only God alone lays Himself under obligation wherein the covenant given to Moses at Sinai is conditional based on the response and obedience of the Israelites. In the Mosaic Covenant Israel takes an oath which places the nation under the stringent stipulations of the covenant.

Abraham’s covenant depends solely on the unchanging character of God Almighty, whereas the Mosaic Covenant is clearly linked to the response of the nation of Israel. Mosaic History Prelude to Exodus and the Enslavement of Israel (Exodus 1:8-14, 2:1-10) The book of Exodus picks up several hundred years later after Jacob or Israel and his family have settled in Egypt. The descendants of Jacob had become numerous and filled the land. Scripture then highlights the point that any special treatment they had enjoyed at the height of Joseph’s premiership is gone and their life in Egypt is now characterized by suffering and enslavement (Exodus 1:13). To fully understand the Exodus Sandford and David Allan contends that one must be fully knowledgeable of the period within which it took place.

At this point Egypt dominated the ancient world and Palestine lay within the bounds of that empire. It is in the Exodus where the fulfilment of Gods promise to the Patriarchs of Land and Nationhood begin to materialise. Birth of Moses and his first appearance before Pharaoh Exodus chronicles the birth and providential adoption of Moses, a Hebrew, into the Egyptian royal household to escape execution by Pharaoh. Moses is born to Hebrew parents and raised in the Egyptian court until he kills an Egyptian in an effort to defend a Hebrew slave. However, his chivalry is lost on his brethren and he is forced to escape to Midian to protect himself. This in itself indicates that Moses was well aware and informed of his origin and race.

Outcast by both sides, Moses flees to Midian to start his life over. Though Moses may have left the Hebrews behind and forgotten his calling, God had not forgotten and remembered His covenant with the Patriarchs at the end of second chapter of Exodus. It is from this point and throughout the entire Old Testament that Moses is portrayed as the founder of the Jewish religion, promulgator of the Law, organiser of Israel in work and acts of worship. He was also their charismatic leader through the deliverance at the sea of Reeds, covenant at Sinai and the wilderness wanderings, until Israel was poised to enter the Promised Land from the plains of Moab.

Based on the above it is paramount to point out that to remove Moses from the traditions, regarding him as unhistorical or a later secondary addition as some scholars would endeavour to renders inexplicable the religion and even the very existence of Israel as a nation. The subsequent call of Moses by God while tendering the sheep of his father in law, Jethro on Horeb, the mountain of God was to have a profound effect on his life and calling. God commissioned him “Come I will send you to Pharaoh that you may bring forth my people, the sons of Israel, out of Egypt” (Genesis 3:10). This episode utterly transformed his life from a shepherd boy to a deliverer. So radical was the call that Moses raised a series of objections.

The dialogue that ensued is material of great theological importance but this assignment has no capacity to go into detail on it because the passage has attracted so voluminous interpretations. Moses returns to Egypt at the age of 80 (Exodus 7:7) with his family and is met by his brother Aaron along the way whom God sent to act as Moses’ spokesman to Pharaoh. Moses gains the trust of the Israelites by demonstrating the wondrous signs God had given him for that express purpose: turning his staff into a snake and making his hand leprous. In Exodus 5:14, a dramatic and classic confrontation between the power and authority of God and the stubborn will and hard heart of Pharaoh follows. Moses’ confrontation with Pharaoh began with the simple request to let the Hebrew people leave to have a feast to the Lord in the desert.

Pharaoh’s response of “who is the Lord that I should obey His voice” is the beginning of the obstinate attitude that characterizes his behaviour. After being denied his request to feast in the desert Moses proceeds to demonstrate God’s power through the snake staff sign that God gave him as proof of His power. Unwilling to acquiesce God sends 10 terrible plagues which serve two distinct purposes, to force the Egyptians into compliance with God’s will and to teach both the Egyptians ad Israelites about the sovereign character of the God of Israel. The plagues prove beyond any shadow of a doubt that Yahweh was in control of the cosmic order and not the “god-king” Pharaoh.

Another argument advanced by some scholars erroneously perceives the nine plagues as logical and rational similarities to natural phenomena of Egypt. They conclude that the plagues 1-9 are most likely a series of natural disasters set off by the occasional extreme flooding of the Nile region but have no evidential explanation for the final plague where the firstborn of every Egyptian is killed. There is apparently no basis in scripture to claim and substantiate these theories. The Bible does in no way indicate that the account of the plagues is in any way symbolic, figurative, or natural in origin but that the plagues took place supernaturally in the way the Bible describes them. From Passover to Mount Horeb in the Wilderness of Sinai

Subsequent to the death of the Egyptian first born God implements the Passover ritual, where each Israelite household was to prepare a lamb as a sacrifice and use the blood to mark the door of their homes as marker for the Lord to “pass-over” that house, sparing the people within from the wrath of God that was unleashed on Egypt, a ritual that points very clearly to the substitutionary work of salvation performed by Jesus on the Cross at Calvary. God established the memorial of the Passover to commemorate how He miraculously freed them from the bondage of the Egyptians. Some scholars believe that Moses was speaking of something already known perhaps a spring festival practiced by shepherd people during the time and similarly the feast of Unleavened Bread originally may have been a spring agricultural festival. Whatever their original meaning, since the time of the deliverance from Egypt they have commemorated God’s free and gracious deliverance of His people. The Passover changed throughout the history of Israel several times from an in-home personal celebration to a public festival.

The “Last Supper” that Jesus celebrated with His disciples was patterned after the Passover and through this event the Passover was transformed from the Jewish ritual into the Christian “Lord’s Supper” also called the “Eucharist” or “Communion”. Israel fortified and united by the solemn Passover meal departed from Egypt. Their exact route is not known today but they eventually arrived at the Red Sea or the Sea of Reeds as known and advocated by scholars who claim that the location of the Red Sea is doubtful. God initiates a dramatic deliverance of Israel from the onrushing Egyptians that was to become throughout the Old Testament the supreme example of God’s saving acts. An easterly wind from God drove back the waters and Israel crossed on dry ground.

The Egyptians however are engulfed by the waters of the returning flood. Covenant and Law at Sinai After being delivered from Pharaoh’s army miraculously at the Red Sea, Israel travelled across the Wilderness of Sin and into the Wilderness of Sinai a journey of three months. During this period the people surprisingly began to murmur and complain to God about their circumstances. During these months God showed His faithfulness and power by miraculously preserving the Israelites from thirst at Marah and Rephidim by providing with water. He also provided with food, quails and Manna to avert hunger. At Rephidim they also fought and defeated the Amalakites.

At Sinai the people camped before the mountain while Moses ascended the mountain to receive the covenant that God would establish with the nation. The instructions and events that happened at Sinai revealed that something life changing and momentous was about to take place. The people consecrated themselves for three days in preparation of the appearance of God on the mountain. They presented themselves on the mountain foot while God manifested Himself in awe-inspiring greatness and majesty. Moses was summoned to receive from God the Ten Commandments. Though the Ten Commandments have invited debate whether they constitute a covenant or not on careful reading Israel is invited to accept this as covenant (Exodus 19:5).

Although it is not explicitly clear at this point, the reference given by Moses in Deuteronomy 5 makes it clearer, where he mentions that Israel entered a covenant with God on Horeb. It is paramount to mention that all the elements which make up a covenant are clear and present at Sinai. There is an offer where Israel is summoned to a special relationship with God. Israel is to be a special possession to God, a kingdom of priests. Israel accepted the offer by pledging to live a life of holiness, and a solemn affirmation “All the Lord has spoken we will do” which may all also mean that there was an intention to create a legal relationship albeit one not anchored in rigid stipulations but in grace. God has freely redeemed them from bondage in Egypt and at Sinai He binds them to Him in a covenant.

But of note here is the proposal for dire and serious threat and consequences if Israel fails to uphold the covenant, not only is there promise for obedience but also a curse for disobedience. The covenant is ratified by a solemn ceremony of sacrifice and the sprinkling of blood. Importantly to mention is that in the Abrahamic covenant God places Himself under an oath bound irrevocably to Abraham and his posterity whereas, in the case of the Sinai covenant Israel takes the oath and there is now an obligation of obedience to the covenant stipulations. Moreover, the structure of this covenant follows very closely to the form and structure of the international treaty similarly used in the ancient Near East between an overlord and his people.

This is important because it shows that the Ten Commandments were never intended to institute a system of legal observances by which one could earn God’s acceptance but rather they are stipulations of a covenant relationship albeit one anchored in grace. The tabernacle Up until now in the study above, much concentration has been on the material that is historical in nature. In Exodus 1-19 the material covered is historical in nature which deals with the bondage and deliverance of the nation of Israel. The second section covering chapters 20-40 is mainly legislative concerned with the laws which were to govern the nation. All these laws were given to Moses on the mountain by God, the Moral Law, the Civil Law and the Ceremonial Law. The Mosaic Covenant laid down a five-fold foundation of which the Church in the wilderness was built upon.

The five fold foundation comprised of the following, The Tabernacle of Moses, The Law Covenant, The Priesthood, The five Offerings and the Three Feasts of the Lord. All these foundation finds fulfilment in Christ and then in the Church. For the purposes of this section it is the ceremonial law that is important. The ceremonial Law ordered the religious life of the nation manifest in the giving of the tabernacle. When the people accepted the covenant on Sinai, God orders the construction of an elaborate, movable tent where His presence could be seen as cloud by day and fire by night, a daily reminder of the fellowship possible through His redemptive work.

The tabernacle as mentioned earlier was a portable shrine, consisting of a square latticework frame of acacia wood covered by various curtains and coverings. It also had three apartments namely 1) The Holiest of All or Most Holy Place, 2) the holy Place, and 3) the Outer Court. The Most Holy place contained the Ark of Covenant, the Holy Place contained, the Golden Altar of Incense, the table of Shewbread and the Golden Candlesticks. The outer court consisted of the Brazen Alter and the Brazen Laver. It was in the Most Holy Place that God’s Presence and Shekinah Glory dwelt and where God communicated with man, dwelling in the midst of His people Israel just as ow the presence of Christ dwells in the midst of His people, the Church. (Matthew 18:20). The tabernacle was simply the shadow outline and silhouette on the earth of the true and heavenly sanctuary. There is a sanctuary in Heaven which is the true, real and spiritual tabernacle in which Christ sprinkled His blood as an eternal sacrifice once and for all time( Hebrews 9:21-24, Revelations 15:5). It would be tempting to go on and on as so much material, books and teachings exist on the tabernacle but falls out of the scope of this assignment. Journey from Sinai to the Promised Land After receiving the Law as seen in Exodus and Leviticus and being numbered at Sinai Israel began the journey to the Promised Land.

The journey to Kadesh-Barnea by way of Edom and Moab would hardly take a couple weeks and the direct route would take a few days. Despite the guidance from the Lord there were so many setbacks on the journey. The people and their leaders rebelled against God and Moses resulting in His holy judgment upon those in rebellion. God continually affirmed those whom He had affirmed as His chosen leaders. Despite all the setbacks and peoples’ sinfulness there was an ultimate progress toward the Promised Land. This journey is galore with accounts of Israelites’ grumblings and complaining. They complained about their misfortunes and longed for fish and other delicacies they had enjoyed in Egypt and quickly forgot the hardships they had endured.

The breaking point of their rebellion happened when the spies returned from Canaan with stories of giants and great walled cities. The people refused to take possession of the Land God was giving them and even purposed to overthrow Moses and choose another leader and go back to Egypt, it was at that point that the Lord’s patience wore thin and He declared that none of that generation would enter the land except Caleb and Joshua, the two spies who had encouraged the people to go in and possess the Land. It is pertinent to mention that albeit the situation, God’s great redemptive plan prevailed and He extended the promise of Land and Nationhood even to the children of those who refused to trust Him and that despite the rebellions He continued to provide food and water.

For thirty eight years after Israel had refused to enter Canaan, the Israelites remained in the wilderness of Paran and at Kadesh-barnea until the old generation that came out of Egypt had died off, and then they resumed their journey by a long detour around Edom. Now they were encamped in Moab awaiting final instructions to go over and posses the land God had promised to their fathers. Moses at this juncture took an opportunity to give three addresses to the people. They were farewell addresses because he had been told he could not enter the Promised Land with the people. Deuteronomy 34 recounts Moses death on Mount Nebo, on the top of Pisgah.

Before his death Moses had passed the baton of leadership to Joshua to take and lead the children of Israel into their possession of the land which God had promised Abraham. Most scholars seem to peddle the notion that since the book of Joshua chronicles the actual occupation and distribution of the land it should be included in the Pentateuch. The reason for the argument is that in Joshua is the fulfilment of the promise whereas the Pentateuch ends with the death of Moses before the land is occupied and distributed. While the argument advanced by the proponents looks credible it is of little value addition and so cannot be a stumbling block to marvel at how God raised a man and gave him a promise which finds fulfilment generations after his death.

With the establishment of an independent Jewish state, Israel after the Second World War one can credibly conclude that God has not forgotten his promise to Abraham and nations of the world would better taking heed and support the Jewish cause. Limitations of the assignment In as much as the major highlights have been discussed in the assignment so much material could be included but would render the attempt at the question insurmountable and voluminous such that it could take a long time to finish the exercise. Consequently an attempt to discuss each book of the Pentateuch would be even better if a deeper understanding of the area is to be achieved. However I have found the thesis exciting and the knowledge I have gained worth the effort. ——————————————– [ 1 ].

Paula Gooden, The Pentateuch, A Story of beginnings (2005), Continuum International Publishing Religion. [ 2 ]. David Horton, the Portable Seminary (2006), Bethany House. [ 3 ]. William Sanford,David Allan Hubbard (1981), Old Testament Survey, The message, Form and Background of the Old Testament. [ 4 ]. William Sanford; David Allan Hubbard (1981)Old Testament Survey, The message, Form and Background of the Old Testament [ 5 ]. Josh McDowell(1991) Christianity: A Ready Defence, Scripture Press [ 6 ]. Ibid at 4 [ 7 ]. Doug Redford (2008), The Pentateuch Volume 1, Standard Publishing [ 8 ]. Bible. org [ 9 ]. William Sanford; David Allan Hubbard (1981)Old Testament Survey, The message, Form and Background of the Old Testament [ 10 ].

Doug Redford (2008), The Pentateuch Volume 1, Standard Publishing [ 11 ]. Ibid at 9 [ 12 ]. William Sanford; David Allan Hubbard (1981)Old Testament Survey, The message, Form and Background of the Old Testament [ 13 ]. David Horton, the Portable Seminary (2006), Bethany House. [ 14 ]. Ibid at 14 [ 15 ]. William Sanford; David Allan Hubbard (1981)Old Testament Survey, The message, Form and Background of the Old Testament [ 16 ]. Kevin J Conner (1976), the Tabernacle of Moses, City Christian Publishing. [ 17 ]. David Horton, the Portable Seminary (2006), Bethany House. [ 18 ]. William Sanford; David Allan Hubbard (1981)Old Testament Survey, The message, Form and Background of the Old Testament

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