Introduction to Leviticus

The book of Leviticus focus on sin and redemption. Sin causes man to be excluded from the nearness, knowledge and communion with God. Furthermore, the word "holy" appears over 150 times in the course of the 27 chapters - a reminder that we serve a holy God who cannot tolerate sin. The holiness of God shines like a white, fearful light upon the whole book. It is in contrast with that holiness, that the sin of man is seen and understood. Because of His perfect holiness, man in his sin is excluded from His presence. According to the teaching of this book, sin is fundamentally, essentially, wrong done to God.

The whole scheme of worship as set forth in Leviticus serves to place before the mind of humanity; first, the idea of redemption, as existing in the purpose and economy of God; and secondly, that in process of time it would be wrought out into visibility and actuality in the history of man. The supreme value of the book is its revelation to man of the Divine purpose of redemption. The offerings constituted provision for approach. The mediation of the priest was the method for the appropriation of the provision. The laws of separation revealed the conditions upon which such appropriation might be made. The feasts of consecration revealed the benefits of approach. The symbols of ratification were the signs of restored relation. The thought running throughout the whole economy is that of man, who has sinned, and so been excluded from God, being brought back to Him.

The offerings indicated the provision of a method by which man might be brought back into nearness to, knowledge of, and communion with God. The burnt offerings refers to complete devotion; the meal, of established communion; and the peace, of the experience growing therefore. Sin and trespass offerings teach the possibility of the cancelling of sin and the restoration of the soul to God.

The priesthood was that by which it was possible for man to appropriate the provision. No man was permitted to bring his own offering to God. It was necessary that there should be one to stand between the sinner and God, and present the offering.

The nature of redemption, as suggested by this book, can be summed up in three words - substitution, imputation and death. Every sacrifice was that of a life standing in the place of another (substitution). In the ceremonies of this ancient ritual, there were constantly acts which suggested the transference of the guilt of man to the life which stood in his place (imputation). Finally, the one substituted and to whom the guilt was imputed, must die. (death)

Concerning sin, it is a threefold declaration. Sin is unlikeness to God. Sin is distance from God. Sin is wrong done to God. Man is excluded from God, because of the dissimilarity in character between them. Man made in the image and the likeness of God is a being on whom the image is defaced, and in whom the likeness is unrecognizable.

Sin separates man's distance from God in experience.

Sin is wrong done to God. When we remember that other people are also made in the image of God, we will start to realise that wrong done to them is wrong done to God. In Psalm, David said "Against Thee, Thee only have I sinned."

Finally, redemption is founded upon righteousness. Redemption is only possible by blood - that is, life poured out. Redemption is in order to holiness.

Leviticus speaks of the awfulness of sin in the light of the holiness of God, of the plenteous redemption springing from the love of God, and of the possibility of holiness of life, created by communion with God.

Introduction to Exodus

Exodus reveals to us the procedure of God in human history. It shows us the working of God in human lives. When we read the book of Exodus, we can think of it as a record of the doings of man or a record of the doings of God.

Looking at Exodus as a record of man's doings is to be impressed with the sense of failure. Moses and Aaron are all examples of failure and weakness. To take the view of the Divine procedure, is to discover the line of progress, and to observe the method by which God was moving forward toward the accomplishment of an ultimate purpose. Thus the chief value of the book is its revelation of the fact that human progress has ever been the result of the grace and patience of God.

The principles of the Divine procedure are eternally the same. His methods change as they follow the law of adaption to new ages, and consequently new requirements. In this book we are observing these methods in their earliest stages; and we shall notice them in three particulars which may thus be stated.

1. The Divine method with the Race and the Responsibility of the Race

2. The Divine method with the Instrument and the Responsibility of the Instrument

3. The Divine method with the Individual and the Responsibility of the Individual

We first look at the story of Israel. In Exodus, the story of the emergence of this multitude into a nation is told. Its first division reveals a people in bondage; its second tells the story of deliverance from bondage, by the hand of God; and its last gives an account of their organisation into national life. It is important that we understand the meaning of the creation of this nation.

It cannot be too often emphasized that it was not the election of a nation from among others in order that upon that nation God might lavish His love while He abandoned the others. The purpose of God was far wider than that of the creation of this nation; it was that of the creation of a testimony through this nation, for the sake of the others.

The Divine intention was the creation of a people who under His government should reveal in the world the breadth and beauty and beneficence of that government; a people who, gathered in their national life around His throne and His altar, obeying His commands and worshiping Him, should reveal to outside nations the meaning of the Kingship of God.

The story then, of the nation is that of the creation of a testimony, and the Divine ensurance of its proclamation through both the failure and the success of the people. God constantly embodies a truth in an instrument; either a man, a society, or a nation; in order that other men, other societies, other nations may understand it.

The method of God in dealing with the instrument through which He should reveal Himself to them, ever leading them a little deeper into the mystery, giving them some new gleam of its light, offering them fresh unveiling, and so conducting them into higher realms of spiritual apprehension. Side by side with this unveiling of Himself, His method is seen to be that of direct and minute administration of the affairs of their lives.

Finally, Exodus reveals the Divine method with, and the consequent responsibility of the individual. There are two notable individuals - the Pharaoh and Moses.

The case of Pharaoh is that of a man strong, acute but rebellious - a man who acted wholly by sight and upon the basis of policy. God's attitude toward him was that of giving him every opportunity to make his own choice, and work it out into destiny.

His method with Moses was the same. He was a man strong, capable and obedience. Instead of acting by sight, and on the basis of policy, he "endured as seeing Him Who is invisible," and thus lived and triumphed by faith. With him the dealings of God were ever those of a great patience as He led him on, step by step, until His gentleness had made him great. God's patience condemned Pharaoh. God's patience crowned Moses.

The Divine method with these two representative men, both of them notable leaders, was that of giving each man his opportunity of choice; not leaving him wholly to the dictates of his own lust and desire, but attempting, by patience and persuasion, to direct his choice. Therefore human responsibility is clearly revealed to be that of choice, and ultimately therefore, that of the creation of destiny.

The history of these two men is a remarkable revelation of abiding truth. One faulty, failing and sometimes even cowardly, rose into a strange dignity and nobleness of character, because he chose to submit to the government of God. The other strong, astute, moved with determination toward destruction, not because God elected him to destruction, but because he refused God's ministry and patience, and the prolonged opportunity which was given to him.

The God to whom man is related is declared to be Sovereign. Man in his failure is taught that his faith must express itself in worship and obedience.

The whole truth concerning God as revealed in Exodus may be expressed concisely in the following verse:

"Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne." (Psalm 97:2)

Introduction to Genesis

The book of Genesis is a scientific book and in this book, it covers theology, cosmology, anthropology, sociology, hamartiology, ethnology and soteriology.

Theology (The Science of God) - Genesis presents God as Creator, King and determined Redeemer; and upon these fundamental facts all Christian theology depends. The nature, methods and ultimate purpose of God are not revealed.

Cosmology (The Science of the Universe) - Genesis declares that the whole universe came into being by the will and act of God. Nothing is stated in detail regarding the process of Creation, or the period occupied, or the ultimate purpose.

Anthropology (The Science of Man) - Genesis teaches that man is a mingling of dust and Deity by the will and act of God; a being placed under authority, and having dominion over all things beneath him; a being responsible therefore, to God. Nothing is said concerning the laws which regulate the interaction of the physical and the psychical and about man's ultimate destiny.

Sociology (The Science of Society) - Genesis reveals that the first circle of society is the family, based upon the marriage relationship; and that the true nation is made up of families which recognize their interresponsibility under the Divine government. The application of these principles to varied and complex conditions is not to be found in this book.

Hamartiology (The Science of Sin) - Genesis affirms that sin in the case of man is failure of faith in the goodness of God, and consequent rebellion against His government. The ultimate issues of sin in individual destiny is not declared.

Ethnology (The Science of Races) - Genesis records the breakup of the unity of the race, following upon an attempted confederacy of godlessness. The ultimate issue in its scattering is not described.

Soteriology (The Science of Salvation) - Genesis makes it perfectly plain that human salvation must come from God, and through man. Man is taught that having sinned, his only hope is that God will be his Redeemer. Nothing is distinctly said concerning the method or finality.

To deny the accuracy of these fundamental statements is to lose the meaning of all subsequent teachings. If God is not Creator, King, and Redeemer, there is no resting place for man other than the restlessness of agnosticism. On the way to agnosticism, human speculations may retain the name of religion; but the logical outcome of the denial of these fundamental assertions concerning God, denial of the existence of God.

To deny what the book teaches concerning the origin of the universe, is to be compelled to attempt to account for the things seen by some undefined action, and interaction within the universe, which have behind them no personality.

To deny that man is a mysterious mingling of dust and Deity by the will and act of God is necessarily to be compelled to think of him as the last product of animal evolution; and therefore as himself an animal, and nothing more.

If the teaching be denied that human society is founded on the family; and based upon the marriage relationship, then sociology becomes chaotic, and spurious socialism denies the sanctity of, or necessity for, the marriage relationship.

If the teaching be incorrect that sin is rebellion against God, based upon unbelief, then necessarily the terms in which it has been described by the Christian faith must be modified, until eventually it is declared to the nonexistent, none other than the underside of good.

Failure to accept the teaching that national divisions are finally the outcome of a false attempt at unity, based upon self-sufficient rebellion against God, must ultimately result in affirming those divisions to be good which nevertheless, have been productive of all wars and kindred evils.

To deny the suggestions concerning human salvation as possible only through the intervention of God, is ultimately to abandon the idea of salvation, as either unnecessary or altogether impossible.

These ideas constitute the permanent values of Genesis. But what is it ultimate message?

1. The immediate relation between God and man

2. The great principle for the realisation of human life is such faith in God as expresses itself in obedience to His throne

Introduction to the Bible

One is incomplete without the other. To read the Old Testament without the New Testament or vice versa is missing out on something; both have to be read together for they complement each other.

Every book has some direct and living message having application not to its own age merely, but to every succeeding one. The principles abide; their applications vary with the varying ages. In the study of the Scriptures, I desire to make application of it to the age in which I live.

Let's begin with Genesis.