A Biblical Theology of the Pentateuch (Torah)
1. The Nature of the Pentateuch
The Pentateuch, from the Greek penta (“five”) and teuchos (“vessel, book”), refers to the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. In Jewish tradition these books are called the Torah, meaning “instruction” or “teaching.”
The Pentateuch is more than a legal code. It is a unified story that begins with creation (Gen. 1:1) and concludes with Israel on the verge of entering the promised land (Deut. 34). While often called “the Law of Moses,” it consists not only of laws but also of narratives, poetry, blessings, genealogies, and covenantal speeches. Its central concern is the revelation of God to his people and the establishment of his covenant.
The Pentateuch sets the stage for all of Scripture. It provides the foundation of biblical theology: creation, fall, covenant, redemption, law, worship, and hope.
2. The Structure and Flow of the Pentateuch
The Pentateuch is best read as a continuous story rather than five unrelated books.
Genesis (Beginnings): Creation, fall, flood, and the call of Abraham. God chooses one family through whom blessing will come to the nations (Gen. 12:1–3).
Exodus (Deliverance): God redeems Israel from Egypt, reveals himself at Sinai, and gives the law as covenant instruction (Exod. 19–20).
Leviticus (Holiness and Worship): God provides the means of atonement and instructions for holiness so that he may dwell among his people (Lev. 11:45).
Numbers (Wilderness Testing): Israel’s failures in the desert highlight God’s faithfulness and the need for a new heart (Num. 14:18).
Deuteronomy (Covenant Renewal): Moses exhorts Israel to love the Lord, anticipating their life in the land and warning of judgment for disobedience (Deut. 6:4–9; 30:15–20).
The pivotal center is Sinai. Everything before points toward God’s covenant revelation at the mountain, and everything after flows from it.
3. The Major Themes of the Pentateuch
Several theological themes form the backbone of biblical theology in the Torah.
Creation and Image of God: Humanity is made in God’s image (Gen. 1:26–27), given dominion and responsibility. The fall (Gen. 3) explains sin and death, but also introduces the promise of a redeemer (Gen. 3:15).
Election and Covenant: God calls Abraham and promises land, offspring, and blessing to the nations (Gen. 12:1–3; 15:6–21). Covenant becomes the thread tying together Genesis through Deuteronomy.
Redemption and Exodus: God’s deliverance of Israel from Egypt is the paradigmatic act of salvation in the Old Testament (Exod. 12–14). It prefigures Christ’s greater redemption through his cross and resurrection.
Law and Holiness: At Sinai God gives his law, not as a burden but as covenant instruction for a redeemed people (Exod. 20:2–3). The holiness code (Lev. 19:2) calls Israel to reflect God’s own holiness.
Sacrifice and Atonement: The tabernacle, priesthood, and sacrificial system teach that sinful people need cleansing and mediation to dwell with a holy God (Lev. 16). These anticipate Christ, our great high priest (Heb. 9–10).
Promise and Land: The journey from Egypt to Canaan illustrates God’s faithfulness to his promises, even as Israel fails repeatedly. The land points forward to the new creation (Heb. 11:9–10, 16).
4. The Pentateuch and the Gospel
Anthony Delgado emphasizes the Gospel as the fulfillment of God’s covenant promises in Christ’s death and resurrection. The Pentateuch points to this reality in manifold ways:
Genesis 3:15 foretells the crushing of the serpent by the seed of the woman, fulfilled in Christ’s victory over sin and death.
Genesis 22 portrays substitutionary sacrifice when a ram takes Isaac’s place, prefiguring the Lamb of God (John 1:29).
Exodus 12 describes the Passover, fulfilled in Christ, our Passover lamb (1 Cor. 5:7).
Leviticus 16 sets forth the Day of Atonement, fulfilled in Christ’s once-for-all sacrifice (Heb. 9:12).
Deuteronomy 18:15 points to a prophet like Moses, ultimately fulfilled in Christ (Acts 3:22–23).
Thus, the Pentateuch is full of Gospel: God graciously saves, dwells with, and instructs his people in anticipation of Christ.
5. The Pentateuch and the End of the Age
The Pentateuch also sets an eschatological horizon. The blessings and curses of Deuteronomy 28 anticipate Israel’s exile and restoration. Yet even beyond return to the land, Moses speaks of a day when God will circumcise hearts (Deut. 30:6), a promise fulfilled in the outpouring of the Spirit (Rom. 2:29; Titus 3:5).
The promise of land points forward to more than Canaan—it points to the eternal inheritance. Abraham himself looked for a better country, a heavenly one (Heb. 11:10, 16). Thus, the Pentateuch sets believers on a path of hopeful waiting, trusting in God’s covenant faithfulness until the final renewal of creation.
6. Reading the Pentateuch as Christians
For Christians, the Pentateuch is indispensable. It is not simply “law” but the revelation of God’s character and purposes. We read it in several ways:
As Scripture: Inspired by God and profitable for teaching, correction, and training in righteousness (2 Tim. 3:16).
As History: A record of God’s mighty acts in creation, covenant, and redemption.
As Instruction: Guiding God’s people in holiness and worship, even as Christ fulfills its types and shadows.
As Gospel: Preparing the way for the Savior, revealing the need for substitution, sacrifice, and covenant mediation.
As Hope: Pointing toward the promised inheritance, the new heavens and new earth where God dwells with his people forever.
Conclusion
A biblical theology of the Pentateuch reveals the foundation of God’s plan of salvation. It begins with creation and fall, continues through covenant and redemption, and anticipates fulfillment in Christ. The Pentateuch is law, but more than law—it is grace, promise, and Gospel.
By studying the Pentateuch, we see God’s faithfulness, Israel’s failures, and the need for Christ. The Torah ends with Moses looking into the land but unable to enter (Deut. 34), a poignant reminder that the law by itself cannot bring life. Only Christ, the greater Moses, leads God’s people into the true inheritance. In him, the Torah finds its completion and its glory.
