PENf
We usually perceive light as white, but if we see it through a prism, we discover the apparently white light actually consists of the spectrum of the rainbow. JEDP can serve as a prism to the Pentateuch, bringing to light its variety of colors and shades.
Israel Knohl’s book on the Pentateuch, The Divine Symphony: The Bible’s Many Voices, suggests another metaphor of a symphony of instruments and a choir of voices. The Pentateuch contains, not just a single melodic line, but a harmony of many lines. Using a metaphor from Judaism and Christianity, the Pentateuch does not represent a single theological perspective or denomination, but perspectives from a variety of denominations. Its P source foregrounds Catholic emphases, and D foregrounds Reformed emphases.
One can also compare the Pentateuch to an archaeological tell. While the tell is singular, it consists of a variety of strata or layers, each with its own fascinating history. To use another metaphor, the Pentateuch is a tapestry or quilt or, perhaps most fittingly, a “mosaic.”
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The observations above encourage readers to perceive a variety of colors, textures, and patterns within the fabric of Torah, and to hear a variety of tones and melodies in its music. Theologically, we should understand that the one God cannot be understood from a singular human perspective, but only through many. We gain a deeper appreciation of the panorama of Scripture if we discern the variety of human snapshots that it stitches together.
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So, to insist upon the singularity of literary meaning and theological doctrine would be contrary to the very packaging of revelation in the Pentateuch. It would be fallacious to infer that this reading strategy calls into question its inspiration from the one God. Rather, it helps us see that the means by which inspiration is communicated and is meant to be read is through multiple perspectives, which may or may not be completely reconcilable.
The Theme of the Pentateuch
Although the Pentateuch is likely the result of a combination of separate sources, it does maintain a measure of coherence, probably attributable to a respectful editor or editors.
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A/The theme of the Pentateuch is the partial fulfillment of the ancestral promises of posterity, blessing, and land.
The J source likely laid the foundation for its theme and motives, as the other sources echo the same theme and motifs, while contributing their own distinctive viewpoints.
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David Clines in his book, The Theme of the Pentateuch, offers two definitions of “theme.” The first defines it as an abstract concept made concrete thru plot (which is a narrative of events). The second defines it as the rationale of content, structure, and development (i.e., why this material is there and why it is presented in this order and shape). He posits that “the theme of the Pentateuch is the partial fulfillment—which implies also the partial non-fulfillment—of the promise to or blessing of the patriarchs.” The patriarchal promise (e.g., Gen 12:1-3; 17:1-8) has three elements, each of which is given its place of emphasis: posterity in Gen 12–50, relationship with God in Exodus and Leviticus, and land in Numbers and Deuteronomy.
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The posterity element of the promise is given most attention in Genesis. Several crises threaten its fulfillment. At the beginning of the story Abraham and Sarah are childless, and Sarah is beyond the age of bearing children (12:4; 17:17-18; 18:11-12). After 25 years Sarah finally gives birth to Isaac (21:1-7), but some 15 years later God commands Abraham to sacrifice him (22:1-19). God spares Isaac, who later marries Rebekah, but she, like Sarah, is barren for a time (25:21). They eventually give birth to Esau and Jacob (25:21-26), but brotherly rivalries soon threaten Jacob’s life (27:41; 32:6-8; 34:30). Jacob marries Rachel, who is also barren for a time (29:31; 30:1). But they, with the help of Leah, another wife, and two maidservants, give birth to 12 sons (29:31-30:24; 35:18). Though out of brotherly rivalry 11 of these sons scheme to do away with Joseph (37:20; 39:19-20), this plot eventually ensures the rescue of the entire family, which is established in Egypt (46:27).
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Centuries later Israel is multiplying in Egypt (Exod 1:7-12, 20), but Pharaoh intends to exterminate all the male infants (1:22). Eventually Yahweh delivers his people out of Egypt, but murmurings and judgments of death en route (14:11-12; 16:3; 17:3) and especially the rebellion with the golden calf (32:9-10, 13) threaten the existence of the people. Even after the people are spared from what they deserve, they are warned that persistent disregard of Yahweh’s commands would bring annihilation, unless they repent (Lev 26:38, 42, 44). Yahweh gives no unconditional guarantees. By the end of the Pentateuch, the promise of posterity made to Abraham is considered fulfilled and a prayer is added that an even greater fulfillment will be realized (Deut 1:10-11).
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The nature of the relationship with God promised to the fathers is not spelled out in Genesis. There are the promises of blessing and protection (12:3; 26:3), and a covenant bond (15:1-19; 17:1-27), but exactly what these mean is not stated. In Exodus God “remembers” this covenant with the fathers (Exod 2:24) and so moves to war against Egypt and their gods and to deliver his people from bondage (3:6; 10ff; 6:3, 6-7). He leads his people (13:21-22), and at the Reed Sea he fights as a divine warrior on their behalf (14:13-14, 25; 15:2ff). At Sinai Yahweh reveals himself in fire (19:16-19; 24:15-18) and binds himself to his peculiar people (19:4-6) in a covenant document with its promises and laws on how to maintain this relationship with this holy God (20:1-24:11; Lev, esp. 26:3, 12-13). He also reveals the plan of the tabernacle, his dwelling among them (Exod 25-31; 35-40). But murmuring en route (16:8, 12; 17:7ff) and the golden calf rebellion (chaps 32-34; esp. 32:4, 10, 13, 34; 33:3, 15) jeopardize that relationship.
In sum, Exodus presents two events that establish the relationship with God, the exodus from Egypt and the covenant at Sinai, and two challenges to that relationship, the murmurings and the golden calf rebellion. Finally in Deuteronomy the people are reminded of the covenant bond (esp. 26:18-19) and its commandments of love. The relationship cannot be regarded as automatic: Israel must still choose between obedience and disobedience (11:26-28). Even at point of near fulfillment, there is possibility of complete loss.
The promise of land seems the most remote in the Pentateuch. Abraham, upon arriving in the promised land, simply walks straight through it (Gen 12:1-10). The Canaanite possesses in the land (12:6). All he comes to own is a burial plot (23:16-20) and an altar (33:19-20). At crucial points throughout the Pentateuch, the promise of land is repeated (Exod 3:17; 6:4, 8; 13:5, 11; 15:13, 17; 16:35; 23:23, 31; 32:13; 33:1, 3). The land is the assumed stage where Yahweh’s distinctive laws will be lived out (Lev 18:3-4). Throughout their stay in the wilderness the people are reminded that their camp is a moving camp, not a settlement (Num 2:17; 4:5). The fire and cloud before them lead them on their journey (9:17-23). Yet they must fight for this land Yahweh is giving them (e.g., Num 1:3). Murmurings en route (Num 11-21), especially about the inhabitants of Canaan and their defenses (13:31-14:4), raise the question of whether or not they will ever set foot in the promised land.
But just east of Canaan they defeat two strong kings, Sihon and Og (21:21-35), which gives them a foretaste of the victory they can achieve under Yahweh. At the very opening of Deuteronomy Moses reiterates that Yahweh is about to give them the land sworn to their forefathers and that they must take it (1:8). The significance of the many laws in Deuteronomy is that fulfillment of them is prerequisite to their possessing the promised land (4:1, 40; cf. 5:31; 6:1; 12:1). The people are reminded no less than 56 times of “the land you are about to possess” and “the land Yahweh your God is giving you”.