Lesson 3: Exodus–Deuteronomy

By the end of this lesson, the student should:

(1) Be able to outline the primary themes of Exodus–Deuteronomy.

(2) Know the main content of Exodus–Deuteronomy.

(3) Identify the major events of Exodus–Deuteronomy.

(4) Understand the relationship between the law and the Christian.

(5) Relate the message of the Pentateuch to the needs of today’s world.

► Read Exodus, Leviticus, Numbers, and Deuteronomy.

► Memorize Exodus 3:14, Leviticus 20:7–8, and Deuteronomy 6:4–5.

The books of Exodus through Deuteronomy recount events from the early days of the nation of Israel. These books tell the story of Israel’s deliverance from Egypt, the giving of the law at Mount Sinai, the years of wandering in the wilderness, and preparation to enter the Promised Land.

Like Genesis, Exodus through Deuteronomy were composed by Moses. Exodus begins after Israel has been in Egypt for 400 years. Although there is some disagreement about the date, the most likely date for Israel’s exodus from Egypt is 1446 B.C.[1] Deuteronomy concludes as Israel is preparing to enter Canaan in about 1405 B.C.

Themes of Exodus: Redemption and Relationship

Exodus traces two primary themes. Exodus 1–15 looks at God’s redemption of Israel from Egypt. Passover memorializes this redemption. Through­out Israel’s history, the celebration of Passover will be an annual reminder of God’s grace in delivering Israel from bondage.

Exodus 16–40 looks at God’s gracious relationship with Israel. The giving of the law at Mount Sinai is a central moment in the establishment of this relationship.

Overview of Exodus

Redemption from Egypt (Exodus 1–15)

Exodus begins with Israel suffering oppression in Egypt. The Pharaoh had previously welcomed Joseph’s family, but 400 years have passed, and Jacob’s descendants are now seen as a threat to Egypt. God heard the cry of his people and raised up Moses as a deliverer.

Four events portray Israel’s redemption from Egypt:

• The miraculous birth and call of Moses is God’s answer to the cry of his people.

• The 10 plagues demonstrate God’s sovereignty. The plagues are more than a demonstration of God’s power; they are a direct attack on the false gods of Egypt. Egyptians saw the Nile as the source of life; God turned the water to blood. One of the Egyptian goddesses was portrayed as a frog; God sent a plague of frogs. The firstborn of each Egyptian family belonged to the gods; God took the firstborn sons. The plagues demonstrated, both to Egypt and to Israel, that Yahweh was sovereign over all people.

• The Passover marks Israel as God’s chosen people. This festival became a permanent memorial to God’s mighty act of salvation.

• The crossing of the Red Sea demonstrated God’s power to deliver his people.

Relationship with Yahweh (Exodus 16–40)

God redeemed Israel in order to build an intimate relationship with his people. The events of Exodus 16–40 take place at Mount Sinai. There God met his people and marked them as his treasured possession (Exodus 19:5).

Two symbols marked the relationship between Yahweh and Israel:

1. The Ten Commandments provided a covenant structure for the relationship. Like circumcision in the covenant with Abraham, obedience to the law did not earn salvation. Instead, obedience to the law was the result of being in relationship with Yahweh.

2. The Tabernacle provided a visual symbol of God’s presence among his people. Located in the center of the camp, the Tabernacle was a constant reminder that Yahweh dwelt among his chosen people.

The Tabernacle taught the concept of holiness to Israel. As Israelites moved toward the Tabernacle, they were aware that they were moving from (1) un­clean space (outside the camp) to (2) clean space (inside the camp) to (3) the Tabernacle itself, which was holy and set apart for God and the priests. The Most Holy Place (4) was a visible symbol of God’s dwelling place. This demonstrated the holiness of God and his expectations for a holy people.

Exodus in the New Testament

In the New Testament, Jesus is the perfect Passover Lamb (1 Corinthians 5:7). He fulfills the promise of Passover and the Tabernacle. John uses the Greek word for tabernacle (verb) to describe Jesus’ ministry on earth when he writes, “And the Word became flesh, and dwelt [tabernacled] among us” (John 1:14). As the Tabernacle had represented God’s presence among his people, Jesus was God’s presence among all humanity.

Theme of Leviticus: Holiness

It is unfortunate that Leviticus is neglected by so many Christians. Although Leviticus describes practices that seem foreign to us, the book communicates an important message: a holy God requires a holy people. The book of Leviticus answers the question, “How should God’s people live in the presence of a holy God?” The theme of Leviticus is holiness.

It is important to understand Leviticus’s place in the Pentateuch. God had already redeemed Israel from Egypt and called them to himself. The sacrifices and law are not intended to provide a way to earn God’s favor. Rather, the sacrifices and the laws of the holiness code provide a framework for living in the presence of a holy God.

A key to reading Leviticus is the balance seen in Leviticus 20:7–8: “Consecrate yourselves, therefore, and be holy, for I am the Lord your God. Keep my statutes and do them; I am the Lord who sanctifies you.” We are commanded to sanctify ourselves and be holy. But we must never forget that he is the Lord who sanctifies us. The God who redeemed Israel by his grace in Exodus is the God who sanctifies Israel in Leviticus. The God who calls us to himself is the God who makes us holy.

Overview of Leviticus

Laws of Sacrifice (Leviticus 1–7)

Ralph Wood, a professor at Baylor University, once asked a group of students to compare two people:

1. A modern scholar who says that the doctrine of sin is a superstitious myth

2. A pagan boy who sacrifices a chicken on an altar in a remote village

Professor Wood asked, “Which one is further from the truth?” The students soon realized that the pagan boy, however primitive, understands something that the modern scholar does not: sin requires a sacrifice. Sinners need a means for atonement. While the pagan boy was seeking forgiveness in the wrong way, even a pagan understands that sin requires atonement.[1]

The need for sacrifice is seen throughout scripture:

• In Genesis 3:21, God made clothes for Adam and Eve from the skin of an animal.

• In Genesis 4:3–5, the unworthy sacrifice of Cain was rejected.

• In Genesis 22:14, Abraham named the place of sacrifice, Jehovah-jireh, which means “The Lord will provide.” This shows that even the ability to offer a sacrifice was a gift from God. The system of sacrifices was not a means of earning salvation by good works. Instead, the sacrifices were a gift of God’s grace.

• In Leviticus, the sacrificial system was defined.

• In Hebrews 9 and 10, Jesus is seen as the once for all sacrifice who bears the sins of many.

Leviticus 1–7 presents the laws of sacrifice. These sacrifices enabled the Israelites to approach a holy God.

• Burnt offering: the primary Old Testament offering (Leviticus 1). Before killing the animal, the worshipper placed his hand on the head of the animal, showing that it was the sinner himself who deserved the penalty of death (Leviticus 1:4–5). The animal was then burned completely on the altar.

• Grain offering: a gift offering that often accompanied a burnt offering or peace offering (Leviticus 2).

• Peace offering: celebrated fellowship between God and the worshipper (Leviticus 3). It affirmed the covenant relationship between God and Israel. It is the only offering shared between the worshipper, the priest, and God. The part that belonged to God (the fat—the best parts) was burned up. The rest was eaten by the worshipper and the priest.

• Sin offering: given to atone for unintentional violations of the law or for failing to do something that was required by the law (Leviticus 4:1–5:13). Sin made the person unclean; this offering restored them to purity.

• Trespass or guilt offering: dealt with violations of the law, particularly those that required restitution and restoration of property (Leviticus 5:14–6:7). This offering is very similar to the sin offering, but seems to address more serious violations.

Although Israel would later treat the sacrifices as mere ritual, the sacrificial system was intended to represent true repentance. Sins committed in deliberate defiance were not covered by these offerings (Numbers 15:30–31). A worthy offering must be given from a truly repentant heart.

Establishment of the Priesthood (Leviticus 8–10)

Because God is holy, all worship must be done in the manner that he prescribes. Exodus 32 shows the result of attempting to combine worship of Yahweh with worship of the golden calf of Egypt.[2] Leviticus 10 shows God’s judgment on those who worship in an improper manner. A holy God requires that we approach him as he prescribes.

Laws of Cleanness and Uncleanness (Leviticus 11–16)

For 400 years, Israel lived in Egypt, surrounded by pagans who had no awareness of holiness. When God called Israel to be holy, they had to learn separation from the sins of the surrounding nations. This allowed Israel to represent God’s holy character to the nations.

God used the laws of cleanness and uncleanness to give an object lesson in the meaning of holiness and purity. Using aspects of everyday life (food, childbirth, skin diseases, and bodily discharges), God showed that all of life belongs to him.

Some of the distinctions between clean and unclean are not clear to a modern reader. One of the most likely explanations is that a clean animal fits what a person would expect to see in its classification. For example, a water-dwelling creature without the expected fins or scales was unclean; flying insects with many legs were unclean.[3] While the reasons for the classifications are not always clear, the underlying message is clear: God’s people must distinguish between that which is pure and that which is impure.

The Holiness Code: The Walk with God (Leviticus 17–27)

The last section of Leviticus moves from talking about rituals of sacrifice, the priesthood, and ritual purity to a focus on holy living. The purpose of the holiness code is to call Israel to exemplify holiness in every area of life: social relationships, family, sexuality, holy days, and treatment of the poor. The call to holiness is based on the character of God: “…You shall be holy, for I the Lord your God am holy” (Leviticus 19:2).[4] A reminder that “I am the Lord” or “I am the Lord your God” occurs 47 times in these chapters. The holiness of God’s people is to mirror the holiness of God.

Leviticus in the New Testament

Many specific applications of Leviticus are no longer in force since the coming of Christ; he fulfilled the law (Matthew 5:17, 1 Corinthians 9:21, Galatians 6:2). However, the principles of holiness taught in Leviticus are still in effect. These laws reveal the holiness of God, a holiness which is available through Christ to all believers (Matthew 5:48, 1 Corinthians 1:2).

► If we are justified by grace, what practical role does the law play in our lives as New Testament believers?

The law is often misused in today’s church. Many think the law is outdated and completely meaningless for the Christian. They quote Paul’s warnings against trying to earn God’s favor by obedience to the law (Galatians 2:16–21, for example), while they ignore other statements such as, “Now we know that the law is good, if one uses it lawfully” (1 Timothy 1:8). Both statements must be considered in our study of Old Testament law because “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16).

Others think that obedience to the law is a way to earn God’s favor. They pride themselves on their careful adherence to every detail of the law.

How should a believer in Christ approach the law? The law should be read as a revelation of God’s character that guides God’s people in all times. When we read any law, we should ask, “What does this law reveal about God’s holy character and about his requirements for a holy people?” Then we should consider how the coming of Christ changed the application of the law. Finally, we should apply it to our circumstances today.

Steps for Applying the Old Testament Law Today

1. Read the Old Testament law.

2. Find the principle taught or the aspect of God’s character revealed.

3. Look for changes in application made by Christ’s coming.

4. Determine the modern practice based on the principle from the Old Testament law.

To apply this model, consider the law of gleaning:

► Read Leviticus 19:9–10.

1. The ancient law states: “…You shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner.…”

2. The law is based on God’s character: “I am the Lord your God.” God cares for the poor; he loves the needy.[1]

3. Jesus modeled this care for the needy throughout his earthly ministry. Jesus did not change this law; instead, he demonstrated the principle in daily ministry.

4. In an agricultural society, modern practice may be very close to Israel’s practice—leaving food for the needy to harvest. In an industrial society, modern practice may involve giving money or practical assistance to the poor. The application may differ, but the principle remains in force in every society. God’s people are to love and care for the poor just as God himself loves and cares for the poor. This is reiterated in 1 John 3:17–18 and James 2:14–16. The principle of this ancient civil law applies to us today.

Leviticus 19 serves as a model of how all the holiness code can be interpreted. It calls God’s people to holiness in all areas of life. Some aspects of Leviticus 19 reflect the Ten Commandments, while others are based on the laws of sacrifice, the ideas of cleanness and uncleanness, or love toward one’s neighbor. All express our obligation to be holy, as the Lord our God is holy.

Title and Structure of Numbers

The Greek name of the fourth book of the Old Testament (“Numbers”) comes from the two censuses that are part of the book: one at the beginning and one at the end. The Hebrew title (“In the Desert”) refers to the 40 years of wandering in the desert after Israel left Mount Sinai. Numbers shows the terrible consequence of disobeying God. As a result of Israel’s disobedience, an entire generation died during 40 years of wandering in the desert.

Unlike other books of the Pentateuch, Numbers does not follow a clear literary pattern. The book is in chronological order but does not have any other overarching structure. Instead, it reads like a travel journal with many different types of material: narrative, poetry, prophecy, blessings, law, and two censuses.

Theme of Numbers: The Consequences of Disobedience

Although Numbers contains many different types of material, its basic purpose is clear: to show the consequences of Israel’s disobedience and to show God’s continuing faithfulness to Israel. “If we are faithless, he remains faithful—for he cannot deny himself” (2 Timothy 2:13).

Overview of Numbers

Israel at Sinai (Numbers 1:1–10:10)

Numbers begins with a census of the people as they prepare to leave Mount Sinai and travel to the Promised Land. The census is followed by instructions for arranging the camp, laws to be observed by Israel, and preparation for departure.

Israel in the Desert (Numbers 10:11–21:35)

The central part of Numbers records the years of wandering in the desert, the result of their disobedience at Kadesh. Even before the failure to enter the Promised Land, Israel’s lack of faith is seen in their complaint at Taberah (Numbers 11:1–3), their complaint about manna at Kibroth-hattaavah (Numbers 11:4–35), and the rebellion of Aaron and Miriam against Moses’ leadership (Numbers 12:1–16).

After the spies reported on their mission into Canaan, the people refused to believe God’s promise of victory. In judgment, God killed the faithless spies in a plague and declared that no one over the age of 20, except Caleb and Joshua, would enter the Promised Land.

The rest of this section includes a series of laws regarding sacrifice, judgment on a rebellion by Korah, Dathan, and Abiram, confirmation of Aaron’s priestly line, and laws related to the Tabernacle and uncleanness. While some scholars see this order as random, this section demonstrates God’s grace to Israel. By following the message of judgment with a renewal of laws regarding sacrifice, God shows that he has not abandoned his people. Just as the laws at Sinai show God’s gracious care for his people, the laws in Numbers show that God cares for Israel despite her disobedience. In the same way, the confirmation of Aaron’s priestly line and the laws related to the Tabernacle show the continuing importance of the Tabernacle and the priesthood to Israel. God has not forgotten Israel; he will continue to dwell in the midst of his people.

In Numbers 21, the people were plagued with fiery serpents because of rebellion. (“Fiery serpents” probably referred to poisonous snakes.) In response to the people’s repentance, God instructed Moses to mount a bronze serpent on a pole. By looking at the serpent, a person who had been bitten would live. In John, Jesus pointed to this as a type of his saving work for all who look to him in faith (John 3:14–16).

Israel on the Plains of Moab (Numbers 22:1–36:13)

The last section of Numbers shows Israel’s second preparation to enter Canaan. These chapters take place approximately 40 years after the opening of the book. Because of disobedience, an 11-day journey took 40 years (Deuteronomy 1:2–3).

In the intervening years, the entire generation of unbelieving Israelites died. None of the deaths in Numbers 15–21 resulted from enemy attack. The death of the unbelieving generation was the result of God’s judgment, not the strength of Israel’s enemies.[1]

While Israel waited on the plains of Moab, the Moabite ruler Balak hired Balaam to pronounce a curse on Israel. God turned Balaam’s curse into a blessing on the people. Balaam’s blessing includes one of the Old Testament’s great messianic prophecies (Numbers 24:17). Despite Israel’s disobedience, God continued to preserve his nation.

This story of God’s protection of Israel is followed immediately by another story of judgment. Israel turned to the gods of Moab and was judged with a plague that killed 24,000 Israelites (Numbers 25:1–9). Again, the consequences of disobedience are clear.

This is followed by a second census, preparations for leaving the plains of Moab, a review of the laws of sacrifice, and instructions regarding the division of the land. God did not forget his people.

Numbers in the New Testament

Paul pointed to Israel’s sin at Moab, their rejection of authority, and their complaints as a warning to the Corinthians (1 Corinthians 10:1–11). These New Testament believers were in danger of the same failures. Paul warned, “Therefore let anyone who thinks that he stands take heed lest he fall” (1 Corinthians 10:12). Along with this warning, Paul encouraged his readers, “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13).

In Hebrews, the author warns believers against the unbelief that kept Israel out of Canaan. Because the Israelites hardened their hearts, they were prevented from entering the land of promise. In the same way, readers of Hebrews who have an evil heart of unbelief will not enter the Sabbath rest promised through the gospel (Hebrews 3:7–4:11).

Theme of Deuteronomy: Renewal of the Covenant

Deuteronomy is one of the most important books of the Old Testament. It looks back to Genesis–Numbers while pointing forward to Joshua–Kings. Deuteronomy is the culmination of the Pentateuch and the foundation of the Historical Books. Throughout the rest of the Old Testament, the prophets will measure Israel against the principles taught in Deuteronomy.

The Greek name of this book means “second law.” This second law is not new but is a renewal of the covenant for a new generation. Despite Israel’s unfaithfulness in the desert, God has not forgotten his people. Deuteronomy shows that the covenants made with Abraham and Moses are still in effect.

Overview of Deuteronomy

Deuteronomy contains three speeches by Moses. These speeches look back at Israel’s history and look forward to their future as God’s people.

Speech 1 – Historical: What God Has Done (Deuteronomy 1–4)

In his first speech, Moses reviews Israel’s history. This is not simply a historical review; it is a theology of history. The review shows the importance of keeping the covenant. It shows the consequences of Israel’s disobedience when they refused to enter Canaan. It then shows God’s protection when Israel was obedient to his com­mands. Moses even points to himself as an example of one who is kept out of Canaan because of disobedience. Israel must not forget the covenant (Deuteronomy 4:9, 23).

Moses’ speech in Deuteronomy 1-4 demonstrates an important principle for understanding Old Testament history. This principle is called deuteronomic theology, or the law of sowing and reaping. In the New Testament, Paul cited this principle in Galatians 6:7, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”

This principle is called “deuteronomic theology” because it is most clearly stated in the book of Deuteronomy. Moses promised that if Israel remained faithful to God, she would receive God’s blessing. If she was disobedient to God, she would reap God’s judgment. This principle is demonstrated repeatedly in the Old Testament:

• When Israel obeyed God’s commands to Joshua, she won military victories in Canaan. When Achan broke God’s commands, he brought defeat on Israel.

• When David was faithful to God, he defeated Goliath, rose to the kingship, and defeated Israel’s enemies. When he sinned with Bathsheba, he suffered conflict within his family and civil war in the kingdom.

• All through 1 and 2 Kings, the writer shows that Israel’s history was shaped by her faithfulness, or lack of faithfulness, to God. When Judah was faithful to Yahweh, she was blessed by God. When Judah turned to worship idols, God sent her into exile.

• The prophets frequently warned Israel, “God will send judgment because of your disobedience.”

There are some balancing truths that we should not ignore when discussing deuteronomic theology. When we read scripture as a whole, we see that the principle of sowing and reaping is not an absolute rule in every situation. God sometimes has sovereign purposes beyond our limited perspective.

Job’s friends tried to apply the principle of deuteronomic theology to his suffering, but God showed that Job was suffering despite his own innocence. He was not reaping the result of personal sin.

In John 9, Jesus’ disciples tried to apply the principle to the blind man who Jesus healed. They asked, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus responded that this man was suffering, “…that the works of God might be displayed in him” (John 9:2–3).

Overview of Deuteronomy (Continued)

Speech 2 – Legal: What God Requires (Deuteronomy 5–26)

The core of Deuteronomy is a review of the covenant. In Deuteronomy 5–11, Moses reviews the general stipulations of the law. In Deuteronomy 12–26, Moses applies the covenant to the specific conditions of Israel’s society. These chapters show how the existing covenant will be applied to Israel’s new life in Canaan.[1]

Moses begins his review of the law with the Ten Commandments. Two principles are the foundation of the covenant:

1. The fear of God. In Deuteronomy 5:29, God said, “Oh that they had such a heart as this always, to fear me and to keep all my commandments, that it might go well with them and with their descendants forever!” The proper fear of God will preserve Israel.

2. The love of God. Deuteronomy 6:4–5 is the heart of the covenant: “Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might.”[2] Jesus will later point to this as the first and great commandment (Matthew 22:37–38).

These two principles, fear of God and love for God, are not opposed to each other. Both fear and love are terms of relationship. In the Old Testament, to fear God means to live in proper relationship to him. Fear of God is not the cringing fear of a slave; it is a proper awareness of who God is and our response to him. Fear and love are both positive terms.

The rest of this speech develops these two principles and applies them to daily life. Through a review of the Ten Commandments and application of the law to life in Canaan, Moses shows how the fear of God and love for God is demonstrated in daily life. The law was more than a list of rules; it was the way to live in a loving relationship with God.

Speech 3 – Prophetic: What God Will Do (Deuteronomy 27–31)

Looking to the future, Moses’ final speech prepares Israel for the transfer of leadership from Moses to Joshua and challenges Israel to remain faithful to the covenant.

Deuteronomy 27–28 contain instructions for a covenant renewal ceremony that is to take place after Israel enters Canaan. In this ceremony, Israel is to build an altar near Shechem, a city located between Mount Ebal and Mount Gerizim. The tribes will be divided into two groups, with half on one mountain and half on the other. The Levites will chant the warnings of the covenant, and the people will respond with the blessings and curses of the covenant. This ceremony was performed in Joshua 8:30–35. It was a dramatic way to remind a new generation of the obligations of the covenant.

Deuteronomy 29–30 contain Moses’ final message. After reminding Israel of God’s faith–fulness in the past, Moses predicts that Israel will turn to other gods and will be taken into exile. However, he also predicts God’s mercy in bringing them back to the land. Moses closes with a choice: “I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live” (Deuteronomy 30:19).

In Deuteronomy 31, Moses commissions Joshua as his successor and makes provision for the law to be read every seven years at the Feast of Tabernacles. This reminds each generation of the provisions of the law.

Appendices (Deuteronomy 32–34)

Under God’s direction, Moses made provisions to help Israel remember the covenant. Moses taught Israel a song that summarizes the covenant. This song reviews God’s goodness to Israel, predicts Israel’s future rebellion and exile, and promises God’s forgiveness and restoration. The song of Deuteronomy 32 is another reminder of the provisions of the covenant.

Deuteronomy 33 contains Moses’ final blessing on each tribe. Just as Jacob had blessed each of his 12 sons before his death (Genesis 49), Moses now blesses each of the 12 tribes before his death.

Deuteronomy 34 is a record of Moses’ death that may have been written by Joshua. Because of Moses’ sin at Meribah, he was not allowed to enter the land of promise (Numbers 20). However, God allowed Moses to see the land from Mount Nebo. God buried Moses in Moab, and Joshua became the new leader for the people of Israel.

Deuteronomy in the Later Old Testament

The covenant in Deuteronomy provides a basis for the later prophetic lawsuit against Israel. Israel’s prophets point to Deuteronomy when they show Israel’s unfaithfulness to God. The structure of Deuteronomy follows a pattern that was common to political covenants or treaties at the time of Moses. Coming from Egypt, this form would have been familiar to Israel and would have helped them to understand the seriousness of their covenant with God.

Sadly, Israel soon forgot her promises and broke the covenant. By the time of the Judges, Israel had already begun to abandon the covenant. The books of Judges, Kings, and the prophets show Israel’s failure to remain faithful to the covenant presented in Deuteronomy.

Deuteronomy in the New Testament

Deuteronomy is cited more than 80 times in the New Testament, making it one of the most frequently cited Old Testament books. Deuteronomy promised that God would raise up a prophet like Moses; this is fulfilled in the earthly ministry of Jesus (Deuteronomy 18:15–19, Deuteronomy 34:10–12; John 6:14). Jesus cited Deuteronomy many times, including in his response to Satan’s temptation in the wilderness (Deuteronomy 6:13, 16, Deuteronomy 8:3; Matthew 4:1–10).

Many churches ignore most of the Pentateuch. The Creation and Flood accounts are often used in children’s lessons and in debates about creation and evolution. The Ten Commandments are memorized in Sunday school. However, much of Exodus through Deuteronomy is ignored by many Christians. This is unfortunate because these books are important for 21st–century Christians.

Exodus models God’s plan for redeeming and building relationship with humankind. When rightly understood, the law reveals God’s desire to establish and maintain a relationship with his people. To us, as to Israel, God says: “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin” (Exodus 20:20). Right relationship with God means that we do not need to fear anything else.

Leviticus models holiness. It shows that a holy God requires a holy people. Although the system of sacrifices is no longer in force, the principles of holiness are still essential for living in right relationship with God.

Numbers warns the church against disobedience. In the Old Testament, God’s people were judged for their disobedience. Today, God’s people will be judged if we are disobedient.

Deuteronomy provides a pattern for applying the principles of the law to changing situations. In Deuteronomy, Moses taught Israel how to apply the principles of the law to life in the Promised Land. While the circumstances in which we live will change, the principles of God’s law do not change. A study of Deuteronomy teaches us how to apply biblical principles in new situations.

(1) Choose one of the following assignments:

Option 1: Group Assignment

After reading “A Closer Look at the Law,” study Leviticus 19. For each command in this chapter, determine the principle that is taught and then discuss how this principle can be applied in today’s world. Each member of your group should write a short essay showing at least one contemporary application of Leviticus 19.

Option 2: Individual Assignment

After reading “A Closer Look at the Law,” study Leviticus 19. Write a 1–2 page essay in which you list each command in this chapter, determine the principle that is taught, and then show how the principle can be applied in today’s world.

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) What is the most likely date for Israel’s exodus from Egypt?

(2) List the theme of each of the four books discussed in this lesson.

(3) List the two major sections of Exodus. Include the references for the sections.

(4) List the four events in Exodus that portray Israel’s redemption from Egypt.

(5) What were the two symbols that marked the relationship between Yahweh and Israel, and what did each symbol provide?

(6) Name and summarize the five sacrifices described in Leviticus.

(7) What is the purpose of the holiness code in Leviticus?

(8) List the four steps for applying Old Testament law today.

(9) List the three major sections of Numbers. Include the references for the sections.

(10) What three kinds of speeches does Moses give in Deuteronomy, and what is the subject of each?

(11) What two principles are the foundation of the covenant?

(12) Write Exodus 3:14, Leviticus 20:7–8, and Deuteronomy 6:4–5 from memory.