The exodus and the wilderness narratives are central to OTT (Old Testament Theology), and that without them, the tapestry of Israel’s faith and the foundational fabric of Christianity unravels. (p. 106)
Yesterday I discussed the Five Theological Pillars of the Doctrine of Biblical Inerrancy from chapter three of Do Historical Matters Matter to Faith?
Today I wanted to share the fourth chapter in which James Hoffmeier discusses Why a Historical Exodus is Essential for Theology. As the above quote indicates, Hoffmeier does not mince words in pointing out the importance of belief in an historical exodus and wilderness wandering for the theology of the Old Testament. This test case speaks to a bigger issue: Christian theology is rooted in history. Paul makes this point clear in 1 Cor. 15 in relation to the Christian faith and the resurrection of Christ. If Christ did not raise from the dead (historical event) then the Christian faith is in vain. Similarly, if there was no Exodus of Israel and the subsequent wilderness wanderings then the Christian faith is torn apart.
This chapter is worth the book alone as reading through it brought to light the further significance of passages I have read many times before. It also brought home the biblical-theological significance of the exodus and wilderness events and the foundational role they play in the life of Israel moving forward.
Hoffmeier offers no less than nine ways in which the exodus and wilderness narratives shape the religion of later Israel.
ONE: Divine Self-Disclosure – God addresses and reveals himself to Israel as “the Lord God who brought you out of Egypt” (Ex. 20:2). God links who he is with what he has done as the foundation for what he says and does afterwards.
TWO: The Historical Prologue to the Sinaitic Covenant – Here, the sinaitic covenant (Ex. 20-24) is compared to treaties of other neighboring peoples like the Hittites or Egyptians. This is called a suzerainty treaty. This treaty acts as a covenant between God and Israel. The exodus and wilderness accounts are part of this treaty.
THREE: Legal Matters – Here we see that a number of laws in the Mosaic law are based on the historical events of the exodus and wilderness events. For instance, the relative redemption laws of Lev. 25:46-54 is rooted in the exodus event (Lev. 25:55). The law to release slaves after six years is rooted in the exodus event (Deut. 15:15). Further, Israel was to treat sojourners and aliens well because Israel was a sojourner in Egypt (Ex. 22:21; Lev. 19:34).
FOUR: Religious Festivals, Observances, and Rites – Passover is tied to the tenth plague (Ex. 12:1-3) and its continual observance to the exodus event (Ex. 13:3). The two tablets of the Law were put with the ark of the covenant on the temple as a reminder of the covenant God made with Israel after they came out of Egypt (Ex. 25:16; Deut. 31:26: 1 Kings 8:4,9).
FIVE: Hymnody – The Song of Moses (Ex. 15:1-18), the Song of Miriam (Ex. 15:21), the Song of Deborah (Judges 5:4-5) as well as songs in the Psalms refer to the exodus and wilderness events.
SIX: Prophetic Literature – The prophets are covenant enforcers. Thus, it is not surprising that they frequently refer to the exodus and wilderness events when they remind Israel of God’s covenant with them (Judges 6:8-10; Mic 6:4-5).
SEVEN: Statements of Non-Israelites – There are a number of instances in which non-Israelites respond in faith to the God if Israel because of the exodus event. Jethro, Moses’ father-in-law refers to the exodus in his profession of faith (Ex. 18:5-9). Rahab from Jericho mentions the crossing of the Red Sea as a catalyst event for her profession of faith (Josh. 2:9-10). Even the Philistines, Israels continual enemy, recognize the exodus event as God’s act of saving his people from the Egyptians (1 Sam. 4:9-6:6).
EIGHT: Chronological Benchmark – The exodus was one the events in Israel’s history that served as a chronological benchmark for their calendar (Ex. 12:1-2). The exodus is mentioned twice right after they leave Egypt to serve as a marker for two stops (Ex. 16:1 & 19:1). The continual rebellion of people against God in 1 Sam. 8:8 is compared to the exodus. The beginning of the construction of Solomon’s temple is dated from the exodus (1 Kings 6:1).
NINE: Historical Retrospective – This is a “genre in which a figure, often a king late in his reign, recalls his earlier achievements, usually in the form of a speech recorded on a stela or temple, typically with a political (or religious) agenda in mind” (p. 130). Instances of historical retrospective are in Deut. 25:17-19 when God recounts the attack of the Amalekites on Israel as they approach Sinai in Ex. 17:8-16. This event in Ex. 17 at Sinai is the impetus for Saul to announce Israel’s war against the Amalekites again in 1 Sam. 15. This surfaces again in the Judges by Gideon (Jud. 6:13) and Jephthah (Jud. 11:13-16).
So we see that the exodus and wilderness wandering serve as a theological and relational basis for Israel’s life throughout the rest of their history. For further explanation of these nine points pick up your copy of Do Historical Matters Matter to Faith?
June 21, 2012
Book Review – “A Commentary on the Psalms: Vol. 1 (1-41)” by Allen P. Ross
Posted by craighurst under Book Suggestions | Tags: allen p. ross, commentaries on the psalms, exegetical commentaries on psalms, psalms volume 1 by allen ross |Leave a Comment
When it comes to the Psalms, like some other books, it seems that commentaries are all over the map and there are few and far between that are worthy of ones time. Let’s be honest though, it is the longest book in the Bible and is not at the center of many, if any, theological debates. For many it provides great comforting devotional material and for others it is the hymnal of the church. I dare say that many, if any, preachers have not preached through the Psalms. And maybe there is good reason for this.
When it comes to deeply exegetical commentaries on the Psalms there is very little to offer. Outside of the Word, Tyndale, NACOT (only the 2nd so far)and NIVACOT series there are not many and there is nothing within the NICOT to date. In an effort to provide a solid exposition of the Psalms Allen P. Ross has turned his years of research and study on the Psalms into a commentary for Kregel, A Commentary on the Psalms: Vol. 1 (1-41). This is the first of three volumes by Ross.
The introduction of the book covers a number of issues related to the Psalms. Among other things there is a short history of the interpretation of Psalms, discussion on the various types of Psalms (praise, lament, etc.), a guide on types of literary features within the various Psalms and a short intro to the theology of the Psalms. Concluding the introduction is a brief overview of the exegetical method employed throughout the book. Ross offers a number of helpful tips and guidelines for the exegesis process. Each chapter follows the same structure:
As an exegetical commentary time will tell how well received it will be but I trust it will be well liked and recommended by exegetes, scholars, teachers and pastors. This commentary is written for the pastor with the layman in mind as well. The only area in which it might have improved was in the theology of the Psalms as a book and as individuals but that is not the primary purpose of the book. Ross is keen on exegesis and models it well. He has a good grasp of how the Psalms speak to all of life’s experiences and how the Psalms still speak to the church today. I recommend Psalms by Ross for all pastors, Bible students and laymen alike.
NOTE: I received this book from Kregel in return of a review but was under no obligation to provide a favorable review.