This article comes from The Center of Apologetics and Worldviews at Bethany Lutheran College. It is from a series entitled “Q&A Leading to Christ.”

Liberal theologians and secular professors foster doubts that Moses (or any singular person) wrote the first five books of the Bible. But, consider:

1. The word “Pentateuch” describes a singular work. You can probably name the first five books of the Bible without any trouble. Jews have always referred to these five books as the “Torah”: a singular noun, typically translated as “law.” Another name for these books is “Pentateuch,” which is Greek. Like “Torah,” it is a singular noun; “penta-“ recognizes that there are five parts making up the whole.

“Pentateuch” means “the five-volume book.” The first five books of the Bible are not a crazy quilt, stitched together from scraps. While that has become the “scholarly” way of looking at them, they are, in fact, one complete, seamless work.

2. This singular work was written by a single person: one real, flesh-and-blood human being—with a name. No one today would deny that one person is capable of writing a series of books. No one would deny the author’s name or existence, either. Why shouldn’t this same courtesy apply to Moses?

This question shows that the tradition of Moses writing the first five books of the Bible is still alive despite the “crazy quilt theory.” Around the world, several Bible translations still list “First Moses” through “Fifth Moses” instead of “Genesis–Deuteronomy” in their tables of contents.

More important than what tradition says about who wrote these books is what the Bible itself says. The Bible consistently calls its first five books the “Law of Moses.” The Bible also makes it clear that “Moses” is not just a title, or an “it,” but a person:

For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues. (Acts 15:21)

In the New Testament, those who worked for the Church and those who worked against the Church agreed that Moses personally wrote the Pentateuch. St. Paul referred to the “Law of Moses” in his sermons and epistles (Acts 28:23; Romans 10:5; 1 Corinthians 9:9). St. Stephen was accused of speaking “blasphemous words against Moses and God”; specifically, that “Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us” (Acts 6:11,14; see also: John 8:5, 9:28–29).

Compare that “bad news” with the good news St. Philip brought to his friend:

Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.” (John 1:45)

Philip’s words and actions reveal the most important reason why you should be thankful for this question.

3. This question leads to Christ, who answers, “Yes.” Jesus is the final authority on the authorship of the Pentateuch. Through Him “we have the word of the prophets made more certain” (2 Peter 1:19).

As Teacher, Jesus refers to the “Law of Moses” and even the “Book of Moses” (John 7:23; Mark 12:26). To those who work against Him, He speaks of Moses personally:

There is one who accuses you: Moses, on whom you have set your hope. If you believed Moses, you would believe me; for he wrote of me. (John 5:45b–6; cf. Mark 10:3, Luke 20:37)

The Lord’s message to you is clear: inspired by the Holy Spirit and recorded by Moses, the Pentateuch leads not only to knowledge of Christ, but faith in Christ as your Savior.

The person and work of Moses is fulfilled in the person and work of Jesus Christ, the greater Prophet, who personally redeemed and delivered God’s people from the bondage of sin.

For the law was given through Moses; grace and truth came through Jesus Christ. (John 1:17)

Rev. Christian Eisenbeis is pastor at First Trinity Lutheran Church, Marinette, Wisconsin.

Learn More:
www.els.org/apologetics

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There are a number of Sundays in the historic church year that have a special joyful emphasis. Their names even mean “rejoice!” Gaudete Sunday is the 3rd Sunday of Advent; Laetare Sunday is the 4th Sunday in Lent; and Jubilate Sunday is the 4th Sunday after Easter. On these days, the color reflects the emphasis of joy. On both Gaudete Sunday and Laetare Sunday the color changes to rose (a more pale shade of pink that has tones of red and gold) (Jubilate Sunday remains white as white is the used for the most joyous days already already). This change is brief  – a single Sunday in the midst of longer seasons – but the break in the midst of these seasons causes us to “lift up our hearts.”

The idea behind the color rose is a lightening of the color violet. For centuries, violet, or purple, has had associations with royalty or wealth. Dye for cloth was expensive, and purple was just about the deepest color, requiring the most dye. In the Bible, Lydia was “a seller of purple” (Acts 16). Just before Jesus was taken out to be crucified for being “the King of the Jews,” the soldiers mocked Him, and, besides putting a crown of thorns on his head, put a purple robe around Him. Violet, or purple is used in penitential seasons for this reason. But, on these “Rejoice” Sundays, some of the darkest dye is removed. The color left is rose. It is a reminder that, even in the darkest of days and seasons, Christians still have reason to rejoice. The penitential veil is lifted and the Scripture lessons point us to the comfort that the Word and Sacraments provide amidst the struggles of life.

The names for each of the “Rejoice” Sundays are taken from the Introits (Latin for “Entrance”) for the day.

On the 3rd Sunday of Advent we hear the Introit, “Rejoice in the Lord always. Again will I say, rejoice! Let your gentleness be known to all men. The Lord is at hand”(Philippians 4:4-5). In the Gospel lesson, John the Baptist is in a dark prison, likely despairing, but receives comfort from Christ’s Words of Promise brought to him by messengers (Matthew 11:2-10). Christ’s Word is our rose comfort amidst deep violet hardship.

On the 4th Sunday in Lent, we hear, “Rejoice with Jerusalem, and be glad with her, all you who love her; that you may feed and be satisfied with the consolation of her bosom” (Isaiah 66:10–11). In the Gospel, Christ feeds the 5,000 in the wilderness, displaying a typological foreshadowing of the Lord’s Supper. Christ says “I am the living bread which came down from heaven. If anyone eats this bread, he will live forever“ (John 6:51). Christ feeds us with His body and blood – food in the desert – consoling us with Himself, giving us rose joy in the midst of deep penitential violet.

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Not all churches have rose paraments, but most churches, especially Lutheran churches, incorporate the color somehow (even perhaps without realizing it). The Advent Wreath, a tradition that began in the Lutheran church, uses a rose-pink candle on the 3rd Sunday in Advent. Many call this candle the “joy candle” for this reason. The color of the candle comes from the proper liturgical color for the day, rose. While the origin of the use of rose is unclear, it possibly dates back as early as the 8th century. The rubrics for various Lutheran church bodies give rose as an optional color for Gaudete and Laetare Sundays, with violet for the rest of the seasons and blue as an optional color for Advent.

Colors are one of the simplest ways to teach. My three-year old son walks into church every Sunday and asks “What color is today?” I rejoice that I get to explain it to him.

We are thankful to CM Almy for creating this set for us. It has been a work in progress over a number of years, when the first piece, a rose stole was generously gifted by a member. The majority of the cost of these paraments have been supplied through a Thrivent Action Team grant.