Book Review-"Who Shall Ascend the Mountain of the Lord" by L. Michael Morales

L. Michael Morales, Who Shall Ascend the Mountain of the Lord? A Biblical theology of the Book of Leviticus, New Studies in Biblical Theology 37 (Downers Grove, IL: Intervarsity Press, 2015), 15-306 pp.

Introduction

The book of Leviticus is an often overlooked and misunderstood portion of the Scriptures. Many Christians struggle through its twenty-seven chapters, completing their annual journey through the Bible, and are frequently left wondering how its contents pertain to their life. Who Shall Ascend the Mountain of the Lord by L. Michael Morales is an insightful and helpful volume that attempts to reshape the reader’s perspective of Leviticus and enrich their understanding of the book, leaving them wondering no more. Morales, Professor of Biblical Studies at Greenville Presbyterian Theological Seminary and the author of other scholarly works such as The Tabernacle Pre-figured, walks the reader through a thorough biblical theology of Leviticus seeking to demonstrate that “[e]ntering the house of God to dwell with God…is the story of the Bible…” (p.21). Morales divides his book into eight chapters that can be further grouped into four sections. Chapters one through three establish the context of Leviticus within the Pentateuch narratives, arguing that Leviticus is at the literary center of the Torah. Chapters four through six feature Morales’ treatment of Leviticus in three “dramatic movements” (Leviticus 1-10; 11-16; and 17-27, respectively) where he establishes the theme of dwelling in the divine presence in light of the sacrificial system and tabernacle cultus. Chapter seven addresses how the theology contained within Leviticus is developed in the remainder of the Old Testament, focusing on the theological significance of Mount Zion. Finally, chapter eight closes the book by relating the discussion to the New Testament, where Morales addresses how Christ ultimately accomplishes the way for humanity to dwell in the divine presence, ultimately answering the question, “Who shall ascend the mountain of the Lord?” Morales has written a detailed and well-researched volume that deserves repeated read-throughs. This review cannot summarize everything contained within this work but will seek to highlight key aspects that serve as the more significant aspects of the book.

Book Summary

The first chapter begins the section of the book that deals with the literary structure of the Pentateuch, zeroing in on the centrality of Leviticus and, ultimately, the Day of Atonement. Morales deals with several approaches to the Pentateuch to establish how the intentional organization of Leviticus within the macrostructure of the Pentateuch conveys the theme of “YHWH’s opening a way for humanity to dwell in the divine presence” (p. 23). Morales posits a fivefold organization of the Pentateuch, with Leviticus placed at the heart as the first of several concentric rings that grow narrower in focus. He argues that examining the Pentateuch’s structure this way is essential as it will give the reader insight into its meaning. He demonstrates compelling evidence (narrative cut-off points between the books, the symmetry of the collection, the chronological markers, and the thematic content) that suggests the organization of the Pentateuch at every concentric level was not merely coincidental but an intentional effort by the author.

With this viewpoint in mind, Morales then zooms in to analyze the next rings in the concentric structure, concluding with the confines of the book of Leviticus itself. Morales examines how Genesis and Deuteronomy serve as a prologue and epilogue to the Pentateuch, while Exodus and Numbers mirror each other, creating a frame for Leviticus. He surveys several approaches to the text to conclude that the Sinai narrative is the central narrative of the Pentateuch, and chapter sixteen of Leviticus is the central chapter of the Sinai narrative. Morales argues that “…one may consider Leviticus in two halves, with chapter 16 serving as the fulcrum…” (p. 29). By examining the structure on several different levels, Morales leads the reader to a significant theological point: the literary center of Leviticus and, therefore, the Pentateuch is the Day of Atonement. This theme correlates directly to Morales’ thesis that God opens the way for humanity to dwell in the divine presence, and at the heart of that way is the Day of Atonement (p. 38). This point will be developed and traced throughout the rest of the book, illuminating the biblical theology of Leviticus. He concludes the chapter by summarizing the discussion in a helpful conclusion, reminding the reader of the ground covered. Morales has argued that the shape of the Pentateuch, with Leviticus and the Day of Atonement at its center, has significant theological significance. The concentric structure follows and forms the theme that God is opening a way for humanity to dwell in his presence, and “[t]he essence of that way and the heart of the Pentateuch’s theology is the Day of Atonement” (p. 38).

Chapters two and three deal with Genesis and Exodus as the narrative context of Leviticus. In these chapters, Morales argues that the book of Genesis establishes the theme of Eden as God’s house (the divine presence) and humanity’s growing alienation from God. Critical to this theme is the caveat that the ultimate goal of creation was for humanity to dwell with God (p. 40), yet the narrative shows the tragic alienation that occurs due to sin concluding with God’s people in Egypt. The Exodus narrative, in turn, communicates a return to Eden due to the Exodus from Egypt and the narrative at Mount Sinai. These accounts set up Leviticus as communicating the way in which God will once again dwell with his people.

Morales begins his treatment of Genesis by examining the parallels between the cosmos and the Tabernacle. This is to establish that the creation account portrays Eden as God’s house and that the Sabbath’s day communion with God is the goal for humanity (p.40). This idea is applied to the Tabernacle and all its furnishings as a symbolic Eden (God’s abode) with the instruction given in Leviticus as a way of returning to Eden. With this comparison established, Morales explains how the narrative of Genesis gives a series of alienations from God’s presence, including the Fall, Cain, the deluge, the Tower of Babel, and the grave in Egypt. He argues this pattern is communicating to the reader that the “…trajectory of the book of Genesis is from fullness of life to death, and that in relation to alienation from the Presence of God” (p. 74). This creates a driving force in the story of the Pentateuch as humanity longs to return to Eden and the life therein. These movements away from God are interspersed with glimmers of hope. There are symbolic returns to the Mountain of the Lord, pictured by Noah on Ararat and Abram on Moriah. However, the book of Genesis ends with God’s people in what Morales calls the “grave of Egypt” (p. 74).

Morales then begins his treatment of Exodus in chapter three, which can be summarized as a reversal of the alienation that occurred throughout Genesis, or as he calls it, returning to Eden. This chapter aims to show how Israel has been reborn out of the grave of Egypt through the deliverance of God and is ushered into the divine presence at Sinai. Morales gives lengthy and detailed treatment to issues such as the Passover, Mount Sinai as the Mountain of God, and, most importantly, how the Tabernacle is the portable Mount Sinai and a new way for God to dwell with his people. Morales gives some key points, such as a thorough explanation of the tripartite nature of the Passover. He posits that the Passover “…along with the redemption it commemorates—had Israel’s consecration to YHWH as its goal” (p. 81). Morales also highlights the need for Moses' mediation at Mount Sinai. It is through this mediation that the Tabernacle is given. Morales then characterizes the Tabernacle as a portable Mountain of God, presented as the way for humanity to dwell with God. Morales highlights how the Tabernacle follows the cosmogonic pattern of Creation (Seas, Earth, Heavens; Outer Court, Holy Place, Holy of Holies) in its structure and layout and the numerous Edenic imagery contained within. This underscores his idea of Exodus as a return to Eden ultimately fulfilled in the giving of the Tabernacle. Morales concludes this chapter by introducing the crisis given at the end of Exodus. Throughout the Sinai narrative, Moses was able to ascend the Mountain of the Lord to mediate between God and the people. However, at the conclusion of the building of the Tabernacle, Moses is not able to enter, creating a narrative crisis that Morales argues serves as a launching point for Leviticus and gives it the proper context required for understanding its contents. 

Chapters four through six contain Morales’ exposition of Leviticus in what he calls three distinct movements. Building upon the literary context he provided in the previous two chapters, Morales seeks to show how the Tabernacle fulfills a twofold theological meaning: first, it serves as the place of God’s presence, and second, it is the way for humanity to approach God’s house and, therefore, God himself (p. 109). Morales argues that the three movements he sees in Leviticus demonstrate how the Tabernacle moves from the dwelling place of God to the tent of meeting between God and his people. The Exodus narrative ended with humanity unable to enter the divine presence. Yet, God has given the new Eden (new creation) via the Tabernacle and has descended into the Holy of Holies, but there is no new Adam to tend the garden. Morales argues that this crisis propels the first ten chapters of Leviticus forward in solving this issue (p. 117).

The first movement is found in chapter four, where Morales works through Leviticus one through ten. These chapters contain the legislation for sacrifice and the consecration of the priesthood (p. 112). This is the beginning of God revealing to his people how they must approach the house of God. Considering the narrative crisis at the conclusion of Exodus, Morales argues that the sacrificial cultus is the way God makes way for his people to dwell with him. Morales offers a detailed explanation of the sacrificial system, giving detailed insights into themes and motifs that arise from the legislation. Morales brings the reader through the process of approaching God’s house via six religious rites (presentation, hand-leaning, slaughter, blood-manipulation, burning, and communion). He explains each rite's symbolic and theological significance in great detail, giving the reader a deeper understanding of the imagery at the heart of the sacrificial system. He continues by relaying how the entire process leads to a symbolic picture of humanity dwelling in God’s presence through the smoke of the burnt offering, whereby the Israelites can enjoy the communion rite now that they are at peace with God. Morales gives a well-thought-out argument supporting his thesis that the sacrifice is the way God will dwell with his people. After Exodus's suspenseful ending, it is clear how humanity approaches the divine presence. However, the chapter ends with another crisis from the narrative in Leviticus 10. The sin and subsequent death of Nadab and Abihu have defiled the Tabernacle. Morales argues this is the context for the second movement of Leviticus, chapters eleven through sixteen, which will describe how to cleanse the dwelling place of the Lord (p. 143).

Chapter five addresses the Tabernacle's defilement due to Nadab and Abihu's sin and death. Morales argues that the following purity legislature continues the description of God’s dwelling, transitioning into the place of meeting, deepening Israel’s relationship with God (p. 154). This is ultimately seen in the Day of Atonement, which, at the heart of Leviticus, served as purgation and cleansing for the Tabernacle, the priesthood, and Israel herself (p. 169). Morales carefully explains all the rituals surrounding the Day of Atonement. He highlights Eden's imagery and describes the various apparent symbolisms. Notably, he postures that the high priest serves as a “cultic Adam,” and the Tabernacle serves as a microcosm of the cosmos (p. 171). This insight is an eschatological hint that one day, the cosmos will be cleansed and restored to the perfection found in Genesis 1. Morales concludes the Day of Atonement legislature is the solution required for admittance into the Tabernacle (p. 175). In answering the title question, Morales states, “[t]he one able to ascend is the Adam-like high priest…on the Day of Atonement. This is the way YHWH has opened for humanity to dwell in his Presence” (p.177). To conclude this chapter, Morales foreshadows the next by concluding that while atonement was the doorway to God’s presence, there is a requirement for a holy life. To dwell with God, humanity must be holy (p. 184).

The third movement Morales sees in Leviticus is devoted to holiness. In chapter six, Morales explores the festival calendar and the symbolism of the lampstand and the Bread of Presence. He gives prominent attention to Leviticus 24:1-9 proposing it is central to this movement in the book. He expounds on the theme of Israel basking in the glory of the Lord portrayed by the Lampstand and Bread of Provision. He aims to conclude his argument by tracing the transition of the Tabernacle to the tent of meeting (from only God’s dwelling to the meeting place between God and humanity). Central to this chapter’s movement, he argues that meeting with God requires holiness. The springboard for this theme is the Day of Atonement, which Morales proposes results in Israel being able to participate in God’s holiness, “a prospect with a view to full and lasting communion with YHWH God” (p.186). Morales intentionally addresses various themes and supports his emphasis on holiness throughout the chapter. He highlights that the goal of the entire holiness study is communion and fellowship with God, expressed in the festal gatherings of Israel at the tent of meeting (p. 215).

The following two chapters extrapolate Morales's ideas from Leviticus into the rest of the Old and New Testaments. Morales highlights how God’s dwelling place is further realized on Mount Zion when the Temple is constructed and most fully comprehended after the transition into the New Covenant through Christ’s work on the cross and subsequent pouring out of the Holy Spirit (p. 304). These two chapters help the reader see how Morales’ key dwelling theme is embedded throughout the Scriptures.

Chapter seven initially deals with a brief summation of the final two books of the Pentateuch. Morales touches on the narrative points of Israel’s failure to enter the land and the subsequent wanderings. He highlights how the prophet Balaam attempted to curse Israel but, in turn, blessed them. In Balaam’s oracles, he recognizes what Israel had failed to remember: the Lord was in their midst. Moving into the rest of the Old Testament, Morales deals with the following “mountain of the Lord,” Mount Zion. Morales argues that Zion is a further development in the theological thread he has followed through the book. Zion will now serve as the Mountain of God, as he has chosen it for himself. Morales gives significant attention to how Zion functions as the locus of divine blessing (p. 224-237) and to the themes of exile and restoration. The pervasive picture of God’s presence and glory shining upon the face of Israel is emphasized once again.

Chapter eight applies Morales’ ideas to the New Testament. He spends significant time addressing the Gospel of John and explaining how Christ’s atoning work is the ultimate fulfillment of several features of the sacrificial cultus serving as the offering to God (p. 260). Morales examines several markers in the life of Christ that relate to the Levitical teachings. He posits that the incarnation is the new dwelling of God (p. 260), the Crucifixion is the new Passover (p. 269), and the Resurrection and Ascent are the new exodus (p. 277). Morales then gives ample space to address the outpouring of the Holy Spirit, giving insight into the significance of the act as well as the necessity of it. He postures that the outpouring of the Spirit from the true mountain of God (heavenly Zion) inaugurates the new exodus and new covenant, which has the divine presence indwelling God’s people (p. 293). This picture anticipates the final realization of how God dwells with his people by bringing about the new heavens and earth in the eschaton. Concluding the chapter, Morales has given a complete and compelling case for his thesis that Leviticus, within the narrative context of the Pentateuch, unfolds the plotline of the entire Bible, that God is making a way to dwell with his people (p. 304). The answer is given to the question, “Who shall ascend the mountain of the Lord?”

Critical Review

Morales’ work is an insightful and helpful read. His approach is logical and methodical, and his language is not overly academic. He helps bring the reader along by giving several headings and frequent summaries to keep the subject matter fresh in the reader’s mind. He offers several diagrams that explain the points he is trying to make. He does an excellent job tracing his overall point that the primary theme of Leviticus is God, opening a way for humanity to dwell in his presence. This theme is built upon in every chapter, and the careful attention Morales gives to symbolism and narrative structure provokes much thought from the reader. The macrostructure of the Pentateuch, having the Day of Atonement at the center, struck a chord with me. With the overall theme of dwelling with God as the foundation, that insight immediately caused me to reflect on Immanuel and the cross as the final atoning work. I earnestly anticipated chapter eight, where Morales would apply his findings to the New Testament. I was not left disappointed. This idea has completely transformed my approach and understanding of Leviticus. I no longer can read it merely as a long list of laws I no longer need to keep. It has taken Scripture, which I was uncertain what to do with, and transformed it into a book I long to study more. I come away glorifying God with my gratitude for Morales’ guidance and approach to this biblical text.

I also greatly appreciate Morales bringing to light the several crisis moments within the narrative that set up the proper context for interpreting Leviticus. The point that Exodus concludes with no one able to enter into the divine presence (including Moses, who previously ascended Sinai) helped shape my thinking when approaching the sacrificial system legislature in Leviticus 1-10. Morales has taken portions of Scripture that seemed very random and has shown the intention and purpose for how they are arranged. These narrative crises occur to drive the content of Leviticus forward and serve as a lens for the interpretation of the book.

Although there is much to commend about Who Shall Ascend the Mountain of the Lord, there are aspects that some readers may find challenging. Morales spends a lot of time dealing with symbolism, primarily relaying the cosmogonic pattern of seas, earth, and mountain of the Lord. He traces this pattern through Eden, Sinai, the Tabernacle, Zion, and the eschaton. Although most of the connections drawn may be considered compelling, there are some that some readers may not be persuaded of. While the Tabernacle functioning as a new Eden is a widely held idea, Morales was the first I have encountered that argues the high priest serves as an Adam-like figure. Given the typology in the New Testament that portrays Christ as the “second and better Adam” (Rom.5:12-21; 1 Cor. 15:44-49), it appears unnecessary to establish this typology with the high priest. Enough Edenic is imagery woven into the Tabernacle that substantiates Morales’ treatment of the imagery. Whether or not the high priest functions as a “cultic Adam” is not as crucial to his point as other symbols are.

Conclusion

While Who Shall Ascend the Mountain of the Lord is a scholarly work, it is approachable and understandable. Those willing to put in the work will mine a deeper appreciation and understanding of Leviticus and the whole Old Testament from its pages. This book should be in the hands of any Christian who has come to Leviticus in their annual pilgrimage through the Scriptures and groaned. Far too many people skim through the twenty-seven chapters of Leviticus, with their only insight being that they are free from the laws contained. Morales has made a significant contribution to the evangelical world, reclaiming Leviticus as “Christian literature.” He provides insights that allow the reader to trace the themes and content of Leviticus throughout the Old Testament and into the New, culminating with the book of Revelation. Pastors who are nervous to preach through Leviticus can pick up this volume and edify their congregations, proclaiming the glory of God. Lay people who stumble through the various legislations and laws wondering what pertains to them can read them in their intended context and see their intended meaning. Ultimately, any reader can come away with a worshipful heart, glorifying God that by the lovingkindness of the Father, the redemption of the Son, and the work of the Holy Spirit, they can and will one day ascend the mountain of the Lord.