Many people think that the law of Moses boils down to the requirement “an eye for an eye, a tooth for a tooth” (Exodus 21:24). They imagine a system of violent retaliation and brutal punishment. Exodus 23:1–8 is an excellent example of the vagueness of this idea. Here are laws that require a high degree of morality, justice, and righteousness, and requirements for doing good to one`s neighbor. In a time when wickedness abounds, gossip and slander are the order of the day (see verse 1), when people follow the fashions and fashions of wicked and greedy people (see verse 2), when the wicked (Joseph Smith corrected the word poor in verse 3 to read evil) are often sustained and even glorified, in which many people refuse to engage in the problems or misfortunes of their neighbor (see Vv. 4:5), where exploitation of the poor and ignorant is widespread (see vv. 6-7), and where bribery and corruption are commonplace (see vv. 8), the world would do well to turn to such laws and follow them. The Book of the Covenant is generally considered to be the oldest block, dated by some before the monarchy and usually before Deuteronomy, as Deuteronomy updates some of the laws of the Book of the Covenant (10th to 7th century). So is the law contrary to God`s promises? God forbid, because if there had been a law that could have given life, justice would truly have been done by law.
The so-called “blue laws” that once protected people – or, depending on one`s point of view, prevented them from working day and night – have disappeared from most developed countries. Undoubtedly, this has opened up many new opportunities for workers and the people they serve. But is it still something we should be involved in? When we shop late at night, play golf on Sunday mornings or watch sporting events that continue after midnight, do we think about how that may affect those who work at those times? Perhaps our actions will help create a job opportunity that would not otherwise exist. On the other hand, we can simply require someone to work at a miserable time when otherwise would have worked at a convenient time. The laws of Deuteronomy are usually dated to the late 7th century, but some are, at least later. The English title, which comes from the Septuagint, means “second law” and comes from the mistranslation of 17:18, which actually says “a copy of this law.” Deuteronomy is not a second law, but a revision, extension and repetition of the original law given at Sinai. In summary, as you study the Mosaic law, you can expect to find (1) a testimony of Jesus Christ and His Atonement and (2) gospel principles illustrated in the given laws. Many laws may no longer be required of the saints, but the principles taught are eternal and will never be suspended. For example, the practice of blood sacrifice was performed when Jesus came and the signs of the sacrament were given in place of the old law. But the principle was just as true when the signs were animals sacrificed on the altar as they are today when the signs are bread and water blessed by the priesthood. The eternal principle is that only by participating in the Lamb`s Atonement can we overcome our sins and be forgiven.
Even when they were recognized as scripture, they still could not be treated as a precise code of law. On the one hand, they did not cover all areas of life or were inadequate in what they covered: for example, there is almost nothing on contract law. On the other hand, there were certain laws (very numerous after the loss of the temple in 70 AD) that could not be enforced and there remained dead letters: for example, we have no evidence that there was an attempt to apply the laws of the Jubilee in Lev 25. For practical reasons, a large corpus of oral laws developed, which were eventually written in the Mishnah around 200 AD. Similarly, the promise of the country is being fulfilled very slowly. Abraham acquires a well in Beersheba and a tomb for Sarah in Hebron (Genesis 21:30-31; 23:1-20). Jacob bought land near Shechem (Genesis 33:19), but he and the rest of the family migrated to Egypt at the end of their lives (Genesis 46–50). The Book of Exodus begins with the hope of a quick return to Canaan, but Pharaoh`s stubbornness delays Israel`s departure. Their journey through the Sinai desert was eventful, and after about a year, they reached Kadesh on the border with Canaan. There, frightened by the accounts of a few spies, the people rebelled against Moses and the promises given by God, so that they were condemned to wander in the wilderness for 40 years (Numbers 13-14). And, of course, the Pentateuch ends with Moses dying outside the Promised Land and people hoping to enter it.
“The people were instructed in the laws in the hope that Moses and the seventy special witnesses would go into the presence of the Lord. They accepted them with the covenant to keep them, accepted a copy as binding, and their covenants were sanctified by sacrifice. Notice the promise made by the people: “All the words the Lord has spoken, we will do. (Rasmussen, Introduction to the Old Testament, 1:88–89.) The offering for sin and the sacrifice of transgression were the most important offerings under the law of carnal commandments. A sin offering[9] was given to recognize that a person had become aware of the sins of his life that were not commonly known to others. There were sins of omission or sins in the heart and in the thoughts that manifested not so much externally, but within. The sacrifice of transgression,[10] on the other hand, was a direct consequence of external transgressions. An integral part of the sacrifice of transgression was the requirement for the participant to have repented of sin and to have made some kind of reparation. The act was very specific in terms of the types of compensation that were to be provided.
For example, if you stole five of another man`s best sheep, the law required him to return double or ten. If people really sincerely respected the law, they thought twice before borrowing their neighbor`s sheep. In some cases, the law required compensation or reimbursement of only 20%, in other cases it was even 100%. [11] The old texts of the law presented the scribes` idea of what the law should be (Anne Fitzpatrick-McKinley). They may have been intended to provide education in justice, while the royal codes of Mesopotamia, which were publicly established, were probably intended to demonstrate the king`s justice. Similarly, the laws of the Bible show God`s righteousness and provide ideal examples of justice, goodness, and faithfulness that God`s people can follow. “There are too many passages that explain very clearly that God appeared `face to face` with His former servants. Therefore, passages that state that no man has seen it must be false. For example, the passage in John 1:18, . is probably due to the fact that a translator in recent years did not believe that God was a person and therefore could not be seen. This idea has been transmitted to us since the introduction of the Athanasian Creed in 325 AD.
The Prophet Joseph Smith corrected this scripture as follows: What would have been the consequences if they had obeyed the law given to them? The instructions given to Israel ensured that she was not forced into a relationship she did not understand or want. After Israel expressed its willingness to receive the Law and swore to live it, Moses was free to act for Israel in the presence of the Lord. (12-26) Ancient Israel was made clear that the land belonged to the Lord. He is their ruler and their king. As such, He can not only dictate their laws, but also establish nations on their land. The Book of Mormon joins the Bible in testifying of this fact. Stop for a moment to contemplate these scriptures: 1 Nephi 17:36–39; 2 Nephi 1:7; Deuteronomy 4:20-37-38 The law of Moses was given as a schoolmaster or educator to bring Israel to Christ. Rabbinic Judaism[13] claims that Moses presented the laws to the Jewish people and that the laws do not apply to Gentiles (including Christians), except for the seven laws of Noah, which (he teaches) apply to all people. In order to encourage Israel to obey all the laws revealed at Sinai, it was integrated into a covenant. This included Israel giving its consent to the Ten Commandments and other laws on worship, personal conduct, crimes, etc. Obedience to these laws guaranteed Israel`s future blessing and prosperity, while disobedience was punished by crop failure, barrenness, loss of God`s presence, defeat by enemies, and eventual exile to a foreign land (see Leviticus 26; Deuteronomy 28). Leviticus 11:45 says, “Be holy, for I am holy.” The instructions given in the book of Leviticus showed that Israel was to walk before God as a holy people.
Leviticus was designed to teach Israel (1) how to worship and walk with God, and (2) how the nation should fulfill its calling as a nation of priests. The great theme of Leviticus is holiness. A holy God can only be approached on the basis of sacrifice through the mediation of a priest. “And now I tell you that it was expedient to give the children of Israel a law, yes, even a very strict law; for they were a stubborn people, who quickly committed iniquity, and remembered only slowly the Lord their God; Therefore they received a law, yes, a law of accomplishments and ordinances, a law which they were to keep strictly from day to day, to remind them of God and their duty to Him” (Mosiah 13:29–30).