“Your people will become my people, and your God will become my God.”

(Ruth 1:16)

Ruth is a vignette of love, devotion and redemption set in the historical context of the darkest period in Israel’s history, the days of the judges. Part of the second major unit within the seventeen Historical Books, the Conquest or Pre-Kingdom Period, it’s a heartwarming story of compassion, devotion, and faithfulness. Ruth is a Moabite widow who leaves her homeland to live with and care for her widowed Jewish mother-in-law, Naomi, in Bethlehem. Ruth not only embraces Naomi’s people but her God.

The contrast to Judges underscores the remarkable faithfulness of Ruth and Boaz. Ruth is a woman who lives above the norm of her day. A virtuous woman (3:11), Ruth shows loyal-love to both her mother-in-law Naomi and her near-kinsman Boaz. In a time when all of Israel is forsaking God for idols, Ruth forsakes her idols for the true God:

Ruth is one of the most important “bridge” books in the Old Testament. Chronologically—Ruth advances the genealogy of King David. Historically—Ruth links ruined Israel (Judges) with restored Israel (Samuel). Doctrinally—Ruth illustrates redemption. Morally—Ruth demonstrates purity is possible even in a polluted moral environment. The theme of Ruth is God’s care for those who trust in Him. The story illustrates the truth of Hebrews 11:6: Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him:

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“In those days Israel had no king. Each man did what he considered to be right.” (Judges 21:25)

The book of Judges is a jarring sequel to Joshua. In Joshua an obedient people conquer the land, as they trust God enough to follow Joshua’s leadership. By contrast, in Judges, an untrusting and disobedient people turn to idols. God disciplines them and delivers them again and again. The epitaph on the book of Judges exposes the root of the problem, “Each man did what he considered to be right” (21:25).

When Joshua died, God did not appoint a new national leader. Instead, God directed each tribe to conquer its allotted portion of the land. In the same way God had raised up Moses and Joshua, and as He would later raise up David (1 Samuel 16:13), God also raised up judges. The judges were different than today’s concept of judges. The Hebrew word “Judges” (Shophetim) means “bringer of justice.” The office of judge wasn’t new to Israel. Moses had ordered the people to appoint judges of every tribe during the years of wandering in Moab (Deuteronomy 19:17).

In seven distinct cycles of sin-discipline-repentance-deliverance, Judges demonstrates how Israel so quickly declined as it refused to learn to trust God. The judges were more local than national and their stories cover a period of about 350 years. From time to time God would appoint a judge to rescue His hurting people from corruption from within or oppression from without. The book was probably written by Samuel, a critical link between the period of the judges and the kings, after the ark was removed from Shiloh (18:31; 20:27; cf. 1 Samuel 4:3-11).

The theme of Judges is God’s faithfulness to His disobedient people demands discipline. In His patient love, God forgave His people every single time they repented. Israel repeatedly acted in foolishness, ingratitude, stubbornness, and rebellion. But God never stopped loving them and leading them. The lesson for God’s people of every generation is clear: God never stops loving His people, but count on it—sin always leads to suffering, and repentance always leads to deliverance.

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“This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful. I repeat, be strong and brave! Don’t be afraid and don’t panic, for I, the Lord your God, am with you in all that you do” (Joshua 1:8-9). 

In the historical book that bears his name, Joshua succeeds Moses and leads the descendants of Abraham, Isaac, and Jacob across the Jordan into the Promised Land. The Book of Joshua transitions the story of God’s people Israel from the Pentateuch to the rest of their history.  The author’s purpose is to give an official account of the fulfillment of God’s promises to the patriarchs. Most conservative scholars feel Joshua wrote the book (24:26). As with several other Old Testament historical books, some later editor added a few statements and updated a few names.

Joshua leads the nation on three military campaigns spanning a period of seven years in the first half of the book (1:1-13:7). His forces meet and defeat over 30 enemy armies. The second half documents the settlement of the land of Canaan (13:8-24:33). This conquest and settlement is the dramatic fulfillment of God’s promise to Abraham. Born a slave in Egypt, Joshua is God’s choice to lead His people.

To ensure that no Israelite would falsely conclude that the victories were due to Joshua’s abilities, Joshua’s name underscores the message of his book—the Lord is the Conqueror. Moses had changed his name from the Hoshea, “salvation” (Numbers 13:16 to Yehoshua (Numbers 13:16), “Yahweh Is Salvation.” He is also called Yeshua, a shortened form of Yehoshua. This is the Hebrew equivalent to the Greek name Iesou (Jesus)—a constant reminder that deliverance comes only through the Lord.

The theme of Joshua is victory through obedient faith (1:8). We learn the importance of believing and acting on God’s Word. Of all the historical books only Joshua does not record a massive failure by Israel or its leadership. Joshua did everything the Lord told him to do (Joshua 11:15) and the Lord blessed the nation with complete victory (Joshua 11:23).

Joshua is the most positive book of the Old Testament. The reason is clear: This is the generation that believed and applied God’s Word to their lives. To the extent that they entrusted themselves to their God and His covenantal promises, they succeeded and prospered. .

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“If you indeed obey the Lord your God and are careful to observe all his commandments I am giving you today, the Lord your God will elevate you above all the nations of the earth. All these blessings will come to you in abundance if you obey the Lord your God” (Deuteronomy 28:1-2).

The second major unit within the seventeen Historical Books is called either the Conquest Period, Pre-Kingdom Period. Since there is no king in Israel during the events recorded they are also referred to as the theocratic books. These three books—Joshua, Judges, and Ruth—record the conquest of Canaan under Joshua, the division of Israel into the twelve tribes, the period of the judges, and the story of Ruth. After the death of Moses and then Joshua there were a series of minor leaders in Israel. In the next section, the Kingdom era we will meet the great King David. The events cover a time period of just over 350 years from the death of Moses (c. 1405 BC) to after the death of Samson (c. 1079 BC).

The narrative bridges the gap between Israel’s great lawgiver—Moses, and her first king—Saul. This is a period of great contrasts. Joshua is the most positive book of the Old Testament; Judges is the most negative. The history begins with great faith in Israel; it closes with almost no faith in Israel. But amazingly, there is faith in Moab!

Most of the events recorded in these books occurred in Israel and Moab.

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“Now, Israel, what does the Lord your God require of you except to revere him, to obey all his commandments,

to love him, to serve him with all your mind and being, and to keep the Lord’s commandments and statutes

that I am giving you today for your own good” (Deuteronomy 10:12-13).

Deuteronomy closes out the Pentateuch with Moses’ farewell address to his beloved people. It presents the law to the new generation, but in an expanded version from the teachings at Sinai. With 38 years of experience in leading the nation, Moses re-teaches the children of those who failed to trust and obey God at Kadesh. Seasoned by the wilderness wanderings, Israel’s 120-year-old deliverer and leader preaches three messages before handing off leadership to Joshua. The descendants of Jacob had learned that they were God’s special people (Genesis); they had experienced the delivering power of their redeeming God (Exodus); discovered that He is a holy God (Leviticus) who demands the trust that leads to obedience (Numbers).

Now, poised just east of Jericho, they re-receive the detailed instructions on every aspect of life formerly delivered through Leviticus. But this time the emphasis is on the people rather than the priests, and the practical aspects rather than the principles. The primary difference is the insight that obedience to God flows from love for God. The word love occurs 22 times, whereas the word obey occurs only 10 times. This basic lesson—love for God is expressed in obedience to God—is highlighted in three ways. First, through the history of the exodus generation as Moses reviews their wanderings (1-4). Second, through a review of the law (5-26). And, finally through a renewing of the covenant (27-34).

Much like the Gospel of John supplements the synoptic Gospels—Matthew, Mark, Luke—Deuteronomy supplements the first four books of the Pentateuch. It completes the history from God’s perspective by giving the spiritual significance of the events. And like John’s Gospel, Deuteronomy retells the story emphasizing God’s love. The lesson from Deuteronomy is clear. God’s instructions come from His loving heart. Obey Him because you love Him. This emphasis on God’s love (4:37, 7:7-8, 10:15, 23:5) made it the Lord Jesus’ favorite Old Testament book. He quoted Deuteronomy more than any other.

The theme of Deuteronomy is the need to obey God because you trust His love. The lessons from the past are placed in the context of the loving relationship between God and His people. “Beware lest you forget” is a repeated warning. This new generation was unfamiliar with the experiences of Mt. Sinai. Moses emphasizes the danger of forgetfulness because it leads to arrogance and disobedience. They must remember two things: (1) God’s love for them motivated His commands, and (2) their love for God should motivate their obedience to Him (Deuteronomy 4:1-6).

Deuteronomy follows the outline of the vassal treaties of the 15^th century B.C. Israel, about to enter the Promised Land, knows that disobedience will bring discipline but obedience will lead to blessing in the land.

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“For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted me now these ten times, and have not obeyed me, they will by no means see the land that I swore to their fathers, nor will any of them who despised me see it” (Numbers 14:22-23). 

Numbers contains the records of two generations, two censuses (numberings, chapters 1-4; 26), and two sets of instructions for enjoying the “rest” of experiencing God’s blessing in the land of promise. The book opens with Israel’s 11-day march from Sinai to Kadesh (Numbers 1:1) and ends almost 40 years later (Deuteronomy 1:3). Only a year has passed since the exodus of Egypt. In spite of God’s merciful and bountiful provision, the dissatisfied people murmur and complain (11:1). This attitude undermines their faith in the goodness of their God and leads to disbelief and disobedience (14:22-23). The descendants of Jacob had learned that they were God’s special people (Genesis); they had experienced the delivering power of their redeeming God (Exodus), and they had learned that He is a holy God (Leviticus).

Now, in a dramatic test within sight of the Promised Land, they will fail to trust Him enough to do what He says. Numbers, the book of missed opportunity due to disobedience, contrasts the faithfulness of God with the fickleness of His people. God will discipline the Exodus generation to purge their unbelief from His people (1-25). Then, He will return the new generation to their place of testing—poised once again at the doorstep of the Promised Land (26-36).  The account is selective according to Moses’ purpose “to compel obedience to Yahweh by member of the new community by reminding them of the wrath of God on their parents because of their breach of the covenant; to encourage them to trust in the ongoing promises of their lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation.” (Ronald B. Allen, “Numbers,” in Genesis-Numbers, vol 2. of The Expositor’s Bible Commentary, p. 662)

Numbers is the book of wanderings. Two generations receive instructions on how to enjoy intimacy with God in the land He promised them. One mistrusts Him, disobeys, and does not enter the “rest” of the blessing of obedience. The next is told to learn from the 40-year object lesson of the discipline of their parents. The theme of Numbers is the correlated truths of grace and devotion: God makes covenants of grace with His people, but to experience the full blessings of His grace demands wholehearted devotion. The object lessons for God’s redeemed people of the church age are clear: The pattern of Israel’s frequent failures to trust and obey God is set at Kadesh. During times of trial and testing they complained and disobeyed—focusing on their circumstances rather than their God. Consequently God postponed the blessing. Most generations of Israel will never enjoy the benefits and blessing of God’s promises to His people:

Numbers is a map for God’s people of every generation to follow during the wilderness experiences of life.

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“For I am the Lord who brought you up from the land of Egypt to be your God,

and you are to be holy because I am holy” (Leviticus 11:45).

Leviticus records the teaching of God through Moses at the foot of Mount Sinai during the month between God’s occupation of the tabernacle (Exodus 40:16, 34-38) and the taking of the census at Sinai (Numbers 1:1-3). The descendants of Jacob had learned that they were God’s special people (Genesis), and they had experienced the delivering power of their redeeming God (Exodus). Now, in an intense one-month course on holiness, God will teach the Exodus generation about His holy character and how to relate to their holy God.  The account is selective according to Moses’ purpose to teach Israel how to fulfill the responsibility of the Mosaic Covenant by becoming a kingdom of priests and a holy nation (Exodus 19:6; Leviticus 26:5). (See Sailhamer, The Pentateuch as Narrative, p. 323)

Leviticus is God’s handbook for his newly redeemed people, instructing them how to worship and serve Him. Unlike the gods of Egypt or the gods of the pagan peoples they are set apart from, their God is holy. Relating to a holy God creates a problem—sin is a barrier to ongoing intimacy with a holy God. The chapters naturally divide into two sections. The first section (1-17) teaches how a sinful people are to approach a holy God—through the blood sacrifice that atones for their sin. The word atonement occurs 45 times in the book. The second section (18-27) shows them how to walk with a holy God—by trusting Him enough to do what He says. It’s called obedience.

The theme of Leviticus is holiness: “You are to be holy because I am holy (11:45; 19:2). The word holiness occurs 87 times in 27 chapters! The object lessons for God’s redeemed people of the church age are clear: Sin is horrible; God is holy. Those approaching a holy God need a sacrifice to cleanse them from sin (1 John 1:5-10). Those walking with a holy God need to worship Him through obedience (1 Peter 1:15-16; Romans 12:1-2):

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When most people think about sin and God their first thought is, “If you want to be with God, you better do something about that!”

This may be a popular religious idea, but it’s not what God says.

God never asks us to take care of our sin because He already has. 

That’s why He sent His Son, Jesus Christ–to die for our sins.

It’s always been that way.

Even in the Old Testament God didn’t ask the Israelites to “take care of their sin” to approach Him. He did ask them to admit their sin and trust Him to cleanse them from the penalty when they sacrificed an animal. The blood of the animal atoned for their sin (Leviticus 17:11).

In the New Testament we discover that even after trusting in Christ’s blood to pay for our sins at salvation, there’s an ongoing need to admit our need for the ongoing cleansing power of Christ’s shed blood (1 John 1:5-10).

God’s not asking us to take care of our sin. He’s already done that.

But He is asking us to admit it if we want to have intimacy with Him.

That’s the big idea of Leviticus: God is holy, but sin is horrible. If we want to have intimacy with Him, we need to trust in His provision for our sin.

Question: Is there something God is asking you to admit? 

“Therefore, tell the Israelites, ‘I am the Lord. I will bring you out from your enslavement to the Egyptians, I will rescue you from the hard labor they impose, and I will redeem you with an outstretched arm and with great judgments.’”

(Exodus 6:6)

Exodus begins where Genesis left off. Seventy descendants of Abraham, Isaac, and Jacob are living as aliens in Egypt under the protection of Pharaoh who favored Joseph (Genesis 46:27; Exodus 1:5). But soon after recounting the unprecedented growth of just a handful to a nation within a nation, Moses (Mark 7:10) explains the necessity of the Exodus with the foreboding words, “Then a new kind, who did not know about Joseph, came to power over Egypt” (Exodus 1:8). The account is selective according to Moses’ purpose to encourage the Israelites assembled on the Plains of Moab (Exodus 16:35) by celebrating God’s great and gracious deliverance of His people from Egyptian slavery to the freedom of living in covenant relationship and intimacy with Him.

The events Moses records in Exodus cover a period of about 400 years from the arrival of Jacob and his family in Egypt to the erection of the tabernacle in the wilderness. The chapters naturally divide into two sections. The first section (1-18) documents the dreadful plight of Israel in Egypt and their dramatic deliverance from slavery. The second section (19-40) deals with God preparing His people to worship Him intimately.

Most of the book (chapters 3-40) focuses on only two of those 400 years—the year before and the year after the Exodus from Egypt. The Exodus is obviously the central event of the second book of the Pentateuch. Exodus is the most cited book in the rest of the Old Testament, and only the books of Psalms and Isaiah are referred to more than Exodus in the New Testament.

The two-fold theme of Exodus is redemption and relationship:

Redemption means liberation because of a payment made. The Passover is the greatest picture of redemption in the Old Testament. The story of the birth of Israel illustrates the three basic ideas of biblical redemption. (1) People are redeemed from something—slavery in Egypt. (2) People are redeemed by something—the blood of the Passover lamb. (3) People are redeemed to something—freedom to serve God through the obedience that comes from continued trust.

Relationship with God carries the glorious opportunity to dwell with Him intimately. The God of Israel clearly states what this intimate relationship with Him involves. As they learn to trust and obey Him, He will dwell among them and they will be His people:

Exodus dramatically contrasts God’s gracious choice to bless Israel with deliverance, adoption, and His abiding presence with Israel’s consistent ingratitude and rebellion.

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If you were to survey 100 people, including a lot of people calling themselves Christians who claim to speak for God and ask the question, “What must I do to have a relationship with God?” Most of the answers you would receive would go something like this:

If you want to have a relationship with God, you have to begin by making some changes. Stop sinning, or at least sin less (meaning sin about the same amount that I sin), get your life together, be more holy, go to church more, care more for the poor, be more compassionate, care more for justice in the world. And then, once you’ve turned your life around, once you’ve decided to be better and do better for God, then you can think about having a relationship with God.

I want to demonstrate from the book of Exodus why this is wrong, terribly wrong; in fact, it’s absolutely backwards to say, “Change your life and then maybe you can have a relationship with God.” It’s never been that way with the God of the Bible. From the very beginning it’s been the other way around: “God will change you by liberating you from slavery, then, and only then are you set free to enjoy a relationship with Him.”

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