From Moses to Jesus: A lot has changed!

   

We are now to study the first five books of the Bible, known as the Pentateuch. This word "Pentateuch" is not in the Bible; it is a Greek word signifying literally the Five-fold Work; from penta, five, and teuchos, which in the later Greek means roll or volume.

The Jews in the time of our Lord always considered these five books as one connected work; they called the whole sometimes "Torah," or "The Law," sometimes "The Law of Moses," sometimes "The Five-fifths of the Law." It was originally one book, and it is not easy to determine at what time its division into five parts took place.
Later criticism is also inclined to add to the Pentateuch the Book of Joshua, and to say that the first six books of the Bible were put into their present form by the same hand. "The Hexateuch," or Six-fold Work, has taken the place in these later discussions of the Pentateuch, or Five-fold Work. Doubtless there is good reason for the new classification, but it will be more convenient to begin with the traditional division and speak first of the five books reckoned by the later Jews as the "Torah," or the Five-fifths of the Law.
Who wrote these books? Our modern Hebrew Bibles give them the general title, "Quinque Libri Mosis." This means "The Five Books of Moses." But Moses could never have given them this title, for these are Latin words, and it is not possible that Moses should have used the Latin language because there was no Latin language in the world until many hundreds of years after the day of Moses. The Latin title was given to them, of course, by the editors who compiled them. The preface and the explanatory notes in these Hebrew Bibles are also written in Latin.
But over this Latin title in the Hebrew Bible is the Hebrew word "Torah." This was the name by which these books were chiefly known among the Jews; it signifies simply "The Law." This title gives us no information, then, concerning the authorship of these books.

When we look at our English Bibles we find no separation, as in the Hebrew Bible, of these five books from the rest of the Old Testament writings, but we find over each one of them a title by which it is ascribed to Moses as its author, -- "The First Book of Moses, commonly called Genesis;" "The Second Book of Moses, commonly called Exodus;" and so on. But when I look into my Hebrew Bible again no such title is there. Nothing is said about Moses in the Hebrew title to Genesis.
It is certain that if Moses wrote these books he did not call them "Genesis," "Exodus," "Leviticus," "Numbers," "Deuteronomy;" for these words, again, come from languages that he never heard. Four of them are Greek words, and one of them, Numbers, is a Latin word. These names were given to the several books at a very late day. What are their names in the Hebrew Bible? Each of them is called by the first word, or some of the first words in the book. The Jews were apt to name their books, as we name our hymns, by the initial word or words; thus they called the first of these five books, "Bereshith," "In the Beginning;" the second one "Veelleh Shemoth," "Now these are the names;" the third one "Vayikra," "And he called," and so on. The titles in our English Bible are much more significant and appropriate than these original Hebrew titles; thus Genesis signifies origin, and Genesis is the Book of Origins; Exodus means departure, and the book describes the departure of Israel from Egypt; Leviticus points out the fact that the book is mainly occupied with the Levitical legislation; Numbers gives a history of the numbering of the people, and Deuteronomy, which means the second law, contains what seems to be a recapitulation and reenactment of the legislation of the preceding books. But these English titles, which are partly translated and partly transferred to English from older Latin and Greek titles, tell us nothing trustworthy about the authorship of the books.
How, then, you desire to know, did these books come to be known as the books of Moses?
"They were quoted," answer some, "and thus accredited by our Lord and his apostles. They are frequently mentioned in the New Testament as inspired and authoritative books; they are referred to as the writings of Moses; we have the testimony of Jesus Christ and of his apostles to their genuineness and authenticity." Let us see how much truth this answer contains. It confronts us with a very important matter which may as well be settled before we go on.
It is true, to begin with, that Jesus and the Evangelists do quote from these books, and that they ascribe to Moses some of the passages which they quote. The soundest criticism cannot impugn the honesty or the intelligence of such quotations. There is good reason, as we shall see, for believing that a large part of this literature was written in the time of Moses, and under the eye of Moses, if not by his hand. In a certain important sense, which will be clearer to us as we go on, this literature is all Mosaic. The reference to it by the Lord and his apostles is therefore legitimate.

But this reference does by no means warrant the sweeping conclusion that the five books of the law were all and entire from the pen of the Lawgiver. Our Lord nowhere says that the first five books of the Old Testament were all written by Moses. Much less does he teach that the contents of these books are all equally inspired and authoritative. Indeed he quotes from them several times for the express purpose of repudiating their doctrines and repealing their legislation. In the very fore-front of his teaching stands a stern array of judgments in which undoubted commandments of the Mosaic law are expressly condemned and set aside, some of them because they are inadequate and superficial, some of them because they are morally defective. "Ye have heard that it was said to them of old time" thus and thus; "but I say unto you" -- and then follow words that directly contradict the old legislation. After quoting two of the commandments of the Decalogue and giving them an interpretation that wholly transforms them, he proceeds to cite several old laws from these Mosaic books, in order to set his own word firmly against them. One of these also is a law of the Decalogue itself. There can be little doubt that the third commandment is quoted and criticised by our Lord, in this discourse. That commandment forbids, not chiefly profanity, but perjury; by implication it permits judicial oaths. And Jesus expressly forbids judicial oaths. "Swear not at all." I am aware that this is not the usual interpretation of these words, but I believe that it is the only meaning that the words will bear. Not to insist upon this, however, several other examples are given in the discourse concerning which there can be no question.
Jesus quotes the law of divorce from Deuteronomy xxiv.1,2. "When a man taketh a wife and marrieth her, then it shall be, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he shall write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house she may go and be another man's wife." These are the words of a law which Moses is represented as uttering by the authority of Jehovah. This law, as thus expressed, Jesus Christ unqualifiedly repeals. "I say unto you that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress, and whosoever shall marry her when she is put away committeth adultery."
The law of revenge is treated in the same way. "Ye have heard that it was said, An eye for an eye and a tooth for a tooth." Who said this? Was it some rabbin of the olden time? It was Moses; nay, the old record says that this is the word of the Lord by Moses: "The Lord spake unto Moses, saying [among other things], If a man cause a blemish in his neighbor, as he hath done so shall it be done to him; breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be rendered unto him." (Lev. xxiv.19,20.) So in Exodus xxi.24, "Thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, burning for burning, wound for wound, stripe for stripe." It is sometimes said that these retaliations were simply permitted under the Mosaic law, but this is a great error; they were enjoined: "Thine eye shall not pity," it is said in another place (Deut. xix.21); "life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." This law of retaliation is an integral part of the moral legislation of the Pentateuch. It is no part of the ceremonial law; it is an ethical rule. It is clearly ascribed to Moses; it is distinctly said to have been enacted by command of God. But Christ in the most unhesitating manner condemns and countermands it.

 

"Ye have heard," he continues, "that it was said, Thou shalt love thy neighbor and hate thine enemy; but I say unto you, Love your enemies, and pray for them that persecute you." "But this," it is objected, "is not a quotation from the Old Testament. These words do not occur in that old legislation." At any rate Jesus introduces them with the very same formula which he has all along been applying to the words which he has quoted from the Mosaic law. It is evident that he means to give the impression that they are part of that law. He is not careful in any of these cases to quote the exact words of the law, but he does give the meaning of it. He gives the exact meaning of it here. The Mosaic law commanded Jews to love their neighbors, members of their own tribe, but to hate the people of surrounding tribes: "An Ammonite or a Moabite shall not enter into the assembly of the Lord; even to the tenth generation shall none belonging to them enter into the assembly of the Lord for ever.... Thou shalt not seek their peace nor their prosperity all thy days for ever." (Deut. xxiii.3-6.)
"When the Lord thy God shall bring thee into the land whither thou goest to possess it, and shalt cast out many nations before thee, ... then thou shalt utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them." (Deut. vii.1,2.) This is the spirit of much of this ancient legislation; and these laws were, if the record is true, literally executed, in after times, by Joshua and Samuel, upon the people of Canaan. And these bloody commands, albeit they have a "Thus said the Lord" behind every one of them, Jesus, in the great discourse which is the charter of his kingdom, distinctly repeals.
Such is the method by which our Lord sometimes deals with the Old Testament. It is by no means true that he assumes this attitude toward all parts of it. Sometimes he quotes Lawgiver and Prophets in confirmation of his own words; often he refers to these ancient Scriptures as preparing the way for his kingdom and foreshadowing his person and his work. Nay, he even says of that law which we are now studying that not one jot or tittle shall in any wise pass from it till all things be accomplished. What he means by that we shall be able by and by to discover. But these passages which I have cited make it clear that Jesus Christ cannot be appealed to in support of the traditional view of the nature of these old writings.

 

It is needful, thus, on the threshold of our argument, to have a clear understanding respecting the nature of the testimony borne by our Lord and his apostles to this ancient literature. It is upon this that the advocates of the traditional view of the Old Testament wholly rely. "Christ was authority," they say; "the New Testament writers were inspired; you all admit this; now Christ and the New Testament writers constantly quote the Scriptures of the Old Testament as inspired and as authoritative. Therefore they must be the infallible word of God." To this it is sufficient to reply, Christ and the apostles do quote the Old Testament Scriptures; they find a great treasure of inspired and inspiring truth in them, and so can we; they recognize the fact that they are organically related to that kingdom which Christ came to found, and that they record the earlier stages of that great course of revelation which culminates in Christ; but they nowhere pronounce any of these writings free from error; there is not a hint or suggestion anywhere in the New Testament that any of the writings of the Old Testament are infallible; and Christ himself, as we have seen, clearly warns his disciples that they do not even furnish a safe rule of moral conduct. After this, the attempt to prove the inerrancy of the Old Testament by summoning as witnesses the writers of the New Testament may as well be abandoned.
But did not Jesus say, "Search the Scriptures, for in them ye think ye have eternal life, and they are they that testify of me?" Well, if he had said that, it would not prove that the Scriptures they searched were errorless. The injunction would have all the force to-day that it ever had. One may very profitably study documents which are far from infallible. This was not, however, what our Lord said. If you will look into your Revised Version you will see that his words, addressed to the Jews, are not a command but an assertion: "Ye search the Scriptures, for in them ye think ye have eternal life" (John v.39); if you searched them carefully you would find some testimony there concerning me. It is not an injunction to search the Scriptures; it is simply the statement of the fact that the Jews to whom he was speaking did search the Scriptures, and searched them as many people in our own time do, to very little purpose.

 For more information on the first five books of the Bible and the role Moses played in it, click on the link below and dive into more reading about the authorship, the contrast and the impelling message the Holy Bible still holds for us all. Until the day of His Return. Go and be blessed. 

What did Moses Write?

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