xxxvi | The Pentateuch
using Joseph’ s brothers’ jealousy to secure a place for Israel in Egypt( Ge 50:20). Genesis also continually defines and refines the identity of Israel: The elect people are the offspring of Abraham and not Lot( father of Moab and Ammon), of Isaac and not Ishmael( father of the Ishmaelites), of Jacob and not Esau( father of the Edomites).
Exodus The history of Israel as a nation( not just a family) begins with Exodus, and Exodus is also in many ways the wellspring of Old Testament theology. Israel is transformed from a mass of migrants and slaves to a unified nation. Their dependence on Yahweh is defined when their liberation is brought about entirely by Yahweh’ s initiative through the plagues on Egypt( Ex 7 – 14). Moses emerges as the paradigm for the prophets as he speaks for Yahweh( Ex 9:1 – 4), does mighty works( Ex 14:21 – 29), and intercedes when the people sin( Ex 32:11 – 14). The Sinai( or Mosaic) covenant establishes the bond between Yahweh and Israel( Ex 19:5 – 6), and the tent of meeting, where Yahweh dwells among his people, demonstrates Israel’ s privileged status( Ex 25 – 27). Exodus describes two of Israel’ s ritual days: Passover( Ex 12:1 – 32) and the Sabbath( Ex 16:22 – 30). The Ten Commandments and the statutes of Exodus 21 – 23 define Israel’ s duties to Yahweh as well as their civil institutions. Exodus initiates the central sanctuary( Ex 25 – 27) and the Aaronic priesthood— the descendants of Aaron, Moses’ brother( Ex 28 – 31).
In the golden calf narrative( Ex 32:1 – 6), Exodus describes the pattern of idolatry that would plague Israel throughout its history and lead to its eventual destruction. Exodus also establishes God’ s character: He keeps his covenant( Ex 2:24), he is the great victor over evil( as shown at the crossing of the sea in Ex 14), he is holy( Ex 19:10 – 13), and above all, he is“ compassionate and gracious”( Ex 34:6). The theology of Deuteronomy and the prophets is often an expansion of themes in Exodus. Throughout the Old Testament, the exodus, the plagues, the Sinai covenant, the golden calf and other events from the book of Exodus are treated as paradigms.
Leviticus Leviticus is Israel’ s guide to holy living— for all the people, not just the priests. Even when Leviticus focuses on rules for the priests( Lev 8 – 10), the message is that the Aaronic priesthood has been consecrated for the sake of all Israelites. In describing what sacrifices to offer( Lev 1 – 7), Leviticus tells the people how to worship Yahweh. All of life becomes sacred through the introduction of ritual into matters of food, dress and care for the body( with respect to diet in Lev 11, childbirth in Lev 12, and contagion in Lev 13 – 14). Holiness, however, is not just a matter of ritual cleanness; Leviticus 18 – 20 gives extensive teaching on sexual purity, the proper treatment of one’ s neighbors and idolatrous practices to avoid.
Numbers Numbers continues the narrative and legal themes begun in Exodus. More information about the nature of the Israelite camp, its relationship to the tent of meeting and the first Passover is given in Numbers 1:1— 9:14. Further commands regarding sacrifices, the priests and ritual cleanness appear in Numbers 15 – 19. The pattern of Israelite disobedience also continues; another incident involving complaints about food and the appearance of quail occurs in Numbers 11:1 – 35( compare Ex 16:13), and another incident in Meribah involving thirst takes place in Numbers 20:1 – 13( compare Ex 17:1 – 7). The people again rebel against the directives regarding the invasion of Canaan in Numbers 14:1 – 45, with catastrophic results— and as with the golden calf, Moses again intercedes for them( Nu 15:13 – 19; see Ex 32:11 – 14; 34:6 – 7). On the other hand, the Balaam episode( Nu 22 – 24) illustrates the principle from Genesis 12:3 that Yahweh comes to the defense of his people, cursing those who curse Israel.