Anabaptistica
Southwestern Journal of Theology
Volume 56, No. 2 – Spring 2014
Managing Editor: Terry L. Wilder
By Richard S. Briggs and Joel N. Lohr. Grand Rapids: Baker Academic, 2012. 227 pages. Paperback $22.99.
Written by a group of authors and edited by Richard S. Briggs (Lecturer in Old Testament and Director of Biblical Studies at Cranmer Hall, St. John’s College, Durham), and Joel N. Lohr (Wycliffe College, Toronto School of Theology Biblical Department, University of Toronto) this book attempts to expand upon the contributions of Walter Moberly by presenting a uniquely theological introduction to the Pentateuch. The aim of the book is not the sort of introduction that one might find in a standard introduction to the OT. Rather, the goal is to give an introduction to the theological themes present in the books, as well as a case-study on how to read each book theologically.
The book is structured according to the five books of the Pentateuch, and includes an introduction to what they mean by theological introduction and exegesis, as well as an appendix containing Walter Moberly’s contributions. The introduction agrees with Moberly’s definition of theological interpretation that “theological interpretation is reading the Bible with a concern for the enduring truth of its witness to the nature of God and humanity, with a view to enabling the transformation of humanity into the likeness of God” (5). All of the contributors claim to be influenced heavily by Walter Moberly.
Richard Briggs authored the first chapter, on Genesis. He summarizes attempts at describing the structure of Genesis (such as the toledot formulations) and the Documentary Hypothesis. Next, he describes several theological themes: the family; blessing; Genesis as Torah—or the “old testament of the Old Testament”— and Genesis 1-11 as an introduction to Scripture. Next, Briggs gives a test-case for his theological interpretation in Genesis 11:1-9. He concludes that Gen 11:1-9 shows God scattering the people as both a correction and a blessing. The attempt to build a tower and settle down is in confrontation with the purpose given in 1:28 to fill the earth.
Jo Bailey Wells wrote the second chapter, on Exodus. She presents the following theological themes in the book: God as the central character; liberation; holiness; priesthood; and then the book’s relationship to history (she concludes it is not the same as modern history writing). Then she gives a theological reading of Exodus 19:1-8. She concludes that when read in light of the previously mentioned theological themes, the point is that the covenant is wider than just those people and God.
Joel N. Lohr wrote chapter three, on Leviticus. Following the form of the book, he presents an outline of the book and gives a short introduction.Then he presents the theological themes as he understands them (he labels these “hermeneutical issues”): corporate responsibility; protestant biases against ritual and priests; anthropological readings of Leviticus; death and life in Leviticus; and Leviticus in the NT. Then he provides a theological exposition of Leviticus 16. He argues that this chapter gives understanding to a wide range of concepts in the NT.
Next, Nathan MacDonald authored chapter four, dealing with Numbers. He presents three theological themes: the people of Israel; the priests and the Levites; and the land. He focuses on Numbers 20-21, and concludes that its contribution is “to provide a subtle commentary upon the idea of punishment of a generation” (142).
The fifth chapter, by Rob Barrett, deals with Deuteronomy. He suggests that the theological themes are: Loyalty to YHWH; blessing and curse; and the nature of Deuteronomy’s law. Barrett focuses on Deuteronomy 8, suggesting that “the community that lives with the sermon of Deuteronomy 9 must be willing to step outside its economic environment and live according to alternative rules…” (168). He also exegetes Deuteronomy 15:1-11. Here Barrett writes, “Modern communities reflecting on economic life under God must first struggle to recognize and critique reigning econic assumptions which elevate particular notions of fairness…” (173). The book ends with an appendix outlining Moberly’s contributions to his pupils’ understandings of the Pentateuch.
This book accomplishes its purpose of giving a theological introduction to the Pentateuch, by providing examples of theological exegesis in each book. One of the strengths of the book is that it dialogues with weighty scholarship (there is a lengthy bibliography containing well-known theologians). The book also does a good job of presenting different approaches to theological exegesis. After reading the chapters by different contributors, one doubts that Richard Briggs’ type of theological exegesis on Genesis would yield the same results as the theological exegesis done by Rob Barrett on Deuteronomy (which yields several economic implications). Additionally, the format of each chapter is helpful in its organization.
Still, there are several weaknesses with this book. The diverse group of authors present a less than coherent picture of theological exegesis. A work like John Sailhamer’s The Meaning of the Pentateuch deals with the theology of the Pentateuch with a much more unified voice due to its single author. Additionally, while this book appears to be a sort of introductory work, it assumes a serious foundation in theological thinking. It does not appear to be a suitable introduction for undergraduates or first-year seminarians, because it assumes some knowledge of discussions of structure and history of interpretation on each book. Third year seminarians and serious researchers can benefit from this book. But, with its real shortcomings, the work does accomplish its goal of giving a theological introduction to the Pentateuch. In light of this, it can only be recommended as long as one is aware of its semi-complex nature.
