Category: Sailhamer1992 - Wittenberg Door Campus Ministry

A Second Law - No Second Law

12/22/2015

Tuesdays are for the Old Testament - 12/22/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 5, “Deuteronomy” pp. 423-479.

Sailhamer opens this chapter with a reminder of the overall integrity of the Pentateuch and an observation that the word “deuteronomy” is actually taken from 17:18. A “copy” of the Law was taken as a “second” law. There is a strong restatement of the Law but it is presented as explanation, not a mere repetition (Sailhamer 1992, 423). The presentation of events is not as strictly chronological as it is topical (Sailhamer 1992, 424). Sailhamer also observes differences in the narratives themselves, emphasizing the explanatory nature (Sailhamer 1992, 426).

On pp. 428-430 Sailhamer surveys various views of Israel’s location during the 38 years’ andering. The text-critical views consider there to be great differences in the accounts, with a report of Israel at Kadesh versus a report of Israel circling Mount Seir. Other views harmonize the accounts by drawing a balance of time in various places.

An overall theme which Sailhamer suggests but does not spell out in his review of Deuteronomy 1-3 (Sailhamer 1992, 430-433) is that God, not Israel, is responsible for all his people’s success. Deuteronomy emphasizes this work of God to a greater extent than Numbers.

In chapter 4 of Deuteronomy the focus shifts to God’s commands rather than his actions. Sailhamer discusses the Ten Commandments and numbering, reaching a conclusion that the distinction between the neighbor’s wife and property (as in Lutheran and Roman numbering) is significant (Sailhamer 1992, 437-438).

At Deuteronomy 9 the narrative moves back to a historical survey, focused at Sinai (Sailhamer 1992, 442ff). Sailhamer observes that God shows his care for his people despite their rebellion, not because of their obedience. At chapter 12 the view moves to the future of Israel in the promised land (Sailhamer 1992, 445ff).

The text goes on to describe Israel in the land as a people who would remain loyal to the Lord and who would obey him, especially by caring for the needy, including the tribe of Levi who had no inheritance. Beginning in chapter 16 the author discusses civil government and legal officials who will care for the purity of God’s people (Sailhamer 1992, 453ff). A very significant warning is in Deuteronomy 17:14-20, where the king who falls into temptations of great power is foreshadowed. “Underlying these warnings is the larger issue that Israel was ultimately to look to God as their King and thus not put their trust in another human being” (Sailhamer 1992, 454).

Numbers (long)

12/15/2015

Tuesdays are for the Old Testament - 12/15/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 4, “Numbers” pp. 369-422.

This is a long post. Sailhamer breaks his comments into a number of very short sections. Rather than have such a series of brief posts I’m going to let it be one pretty long one.

The English title “Numbers” “is based on the ‘numbering,’ or census, of the people in the first chapters (and in chap. 26)” (Sailhamer 1992, 369). The arrangement of the book seems often topical, but sometimes chronological. In general the book divides at the end of chapter 14, as Israel is unbelieving and is defeated by the Amalekites (Sailhamer 1992, 370). Sailhamer views the specific laws of God as central to order. “Within the narratives of the Pentateuch there is a noticeable contrast between the orderly movement of the tribes from Sinai, as is shown in the present text, and the picture of the people ‘running wild’ in the account of the golden calf (Ex. 32:25). Thus the narrative shows that the laws God gave to Israel at Sinai, which are listed between these two accounts, were necessary and had a salutary effect on the people” (Sailhamer 1992, 370).

At the outset, a census is taken of all the tribes except Levi. They are encamped by tribe with the Levites and the tabernacle in the middle. As the encampment moves the tribe of Judah, which will later bring salvation through Jesus, goes first. Among the tribe of Levi the priests go first. The Levites, set aside for service, represent all the firstborn of Israel. They are dedicated to the Lord in a special way (Sailhamer 1992, 373).

In Numbers there are clear distinctions between all the Levites and the descendants of Aaron. While all are set aside for God’s service, only the Aaronic family has priestly duties (Sailhamer 1992, 375).

Chapter 5 of Numbers has a main theme of purity and responsibility. It shows God as personally involved in cleansing and forgiveness. This theme of purity continues as, on p. 377, Sailhamer moves on to Numbers 6 and the Nazirite vow. Here we have regulations for the vow, not instructions implementing some new thing.

Numbers 7 moves us back in time to the dedication of the temple as described in Exodus 40. The lamps are now lit, the Levites are dedicated, and the Passover is celebrated. On p. 380 Sailhamer observes the involvement of the people in consecrating the Levites, as opposed to the consecration of priests, where the people are spectators. In chapter 10 the people leave Sinai on their way to the promised land. Who led them? On pp. 382-383 Sailhamer discusses the difficulties of the name of Moses’ father-in-law and the timing and mode of departure. He is not definite in his conclusion but seems inclined to father-in-law did not remain with Israel.

In commenting on Numbers 11:1-3, the incident of fire from the Lord, Sailhamer points us to Exodus 4 and Genesis 32 where resistance to God’s stated purpose results in God relenting from planned judgment (Sailhamer 1992, 384). Sailhamer views these incidents as important turning points in the narrative structures. Here the people begin with complaints, God gives miraculous provision, executes his judgment on those who complained, and pours out his Spirit on the elders of Israel. The question of Moses’ leadership continues to arise, but God has already shown clearly that he is able to lead the people, whether using Moses or another instrument of his choice (Sailhamer 1992, 386).

Numbers 13-14 is critical in the narrative as it shows God’s faithfulness despite man’s unfaithfulness. The people of Israel do not believe that God will keep his pro’s response is that those who doubted will not receive the benefit of his promise, though he will care for their needs the rest of their lives (Sailhamer 1992, 387-389).

Numbers chapter 15 interrupts with instructions for various offerings. This may be indicative of the time of waiting in the wilderness. In any case, Sailhamer does not think these offerings are re-statements of those from the start of Leviticus (Sailhamer 1992, 390).

The making of tassles in Numbers 15 is to help people remember God’s law. Sailhamer observes that many through history have commented on God’s involvement with every area of life. “There is an intentional selection behind the collections of laws found throughout the Pentateuch. The purpose of that selection appears clear enough. In reading through these laws we can readily see that God is concerned about every detail of human life. Nothing is too small or unimportant. It all has to be made available and dedicated to him” (Sailhamer 1992, 391). Yet the multiplication of laws does not mean the people are less rebellious or more satisfied (Sailhamer 1992, 391.

On pp. 394-395 Sailhamer draws the connection between the grumbling of the people and the preparation of the water of cleansing in Numbers 19. The result of sin and defilement is death. The red heifer is offered, much like a sin offering, but outside the camp. The significance is not laid out in Numbers 19, only the procedure. Sailhamer concludes that there is a connection between dust and death, water and life, and that Numbers 19 refers specifically to God bringing life from the dust.

Numbers chapter 20 brings us into the last year of Israel’s time in the wilderness (Sailhamer 1992, 396). The old leaders of Israel were dying in the wilderness rather than entering the land of promise. God reminds Moses and Aaron that they will not enter the land due to unbelief.

The remainder of Numbers 20-21 causes some chronological uncertainty. Sailhamer discusses various possible sequences of events as Israel leaves Kadesh, fails to gain permission to pass through Edom, visits Mount Hor, and goes by way of the Red Sea to the Promised Land. With the death of Aaron his son Eleazar is appointed as high priest, a fact Sailhamer uses for a discourse (Sailhamer 1992, 400-401) about coming trends in both the priesthood and kingdom in Israel. The narrative of the bronze serpent appears at various other places in Scripture, showing that God can choose to rescue his people according to his means (Sailhamer 1992, 403). Remaining events in Numbers 21 are concluded quite briefly.

In Numbers 22 the attention turns to Balaam. The narrative here is used to show that God’s desire is to bless his people He even uses Balaam, hired to curse Israel, as an instrument of blessing. Balaam’s blessings of Israel draw parallels to the fruitfulness of the creation and God’s blessing of population growth (Sailhamer 1992, 407). The narrative closes with prophecies looking to the future of Israel (Sailhamer 1992, 409).

In Numbers 25 the author shows Israel’s men taking Moabite women, both in marriage and in adultery. This is a sign of unfaithfulness to God. Chapter 26 gives a new census of the people, resuming the idea of preparations for the inheritances in the Promised Land (Sailhamer 1992, 411). Along with these matters of inheritance we see the succession of the prophetic and priestly offices, preparing for Israel’s ongoing governance (Sailhamer 1992, 413).

In Numbers 28-29 there is a fairly comprehensive list of the feasts of Israel. The life of Israel is centered around offerings for each day, week, and month as well as the Passover, Feast of Weeks, Feast of Trumpets, Day of Atonement, and Feast of Tabernacles. Chapter 30 concludes the segment with a discussion of the serious nature of vows (Sailhamer 1992, 418).

At chapter 31 Israel engages in battle with Midian. It is clear that the people are to cleanse themselves after battle. Chapter 32 discusses the desire of Reuben and Gad to settle across the Jordan from the rest of Israel. They make it clear that their desire is to help the other tribes but settle where there is more grazing land (Sailhamer 1992, 419).

The closing chapters of Numbers restate God’s priority that His people overthrow Canaan thoroughly. The borders of the inheritances are laid out, as are the cities for Levites and the cities of refuge. God’s people are prepared to inherit the land (Sailhamer 1992, 419-421).

Holiness When the Rubber Meets the Road

12/8/2015

Tuesdays are for the Old Testament - 12/8/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 3, “Leviticus” pp. 323-367.
Part 2, “Holiness in the Life of the People (18:1-27:34)” pp. 345-367.

Leviticus 18, Sailhamer observes, can shed light on Genesis 9:20-27, where Ham “looked upon his father’s nakedness” and his son’s descendants were cursed (Sailhamer 1992, 345). The start of chapter 18 is a formal introduction setting Israel apart from Egypt and Canaan. The narrative then moves into laws regarding who one might marry. Citing Abram and Amram (Moses’ father) Sailhamer states his understanding of the Law. “Both these men, of course, lived before these laws were given, and hence their lives show the temporary and historically particular application of many of these laws. Though the author tells us that Abraham ‘kept the Law’ (Gen 26:5), he means that Abraham lived a life of faith, and hence it could be said about him that he fulfilled the ultimate purpose of the Law” (Sailhamer 1992, 348). This author observes that Abraham is not justified by the works of the law but by faith, something Sailhamer does not seem to emphasize. Leviticus 19 moves into different laws, mostly pointed toward the role of the individual in society. Sailhamer observes a repeated pattern of 21 laws in groups with introductory statements. In chapter 20 we move into a series of laws grouped in 14s. Chapter 22 shifts us to laws grouped by 7. In chapter 24 we read about an individual upon whom the death penalty is inflicted. It is clear that murder and capital punishment are different in nature (Sailhamer 1992, 361). Chapter 25 discusses the year of jubilee, which is a time of restoration. The book closes with a summary of the “covenants” the people of Israel have with God. When the people of Israel humble themselves God will show his care for them (Sailhamer 1992, 365).

Offerings and Sacrifices

12/1/2015

Tuesdays are for the Old Testament - 12/1/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 3, “Leviticus” pp. 323-367.
Part 1, “The Offerings and Sacrifices (1:1-17:16)” pp. 323-345.

“Leviticus is a continuation of Exodus. We should not, in fact, think of it as a new book. The title itself, Leviticus, is the Latin rendering of the Greek translator’s λευιτικόν, meaning ‘pertaining to the Levitical priests’” (Sailhamer 1992, 323). Sailhamer places Leviticus as occurring in the month between the dates in Exodus 40:17 and Numbers 1:1. “The book intends to show how Israel was to fulfill its covenant responsibility to be a ‘Kingdom of priests and a holy nation’ (Ex. 19:6; Lev. 26:5)” (Sailhamer 1992, 323).

In the first 17 chapters we find a brief description of offerings and sacrifices. “They are not intended as an exhaustive explanation of the sacrificial system” (Sailhamer 1992, 323). Sailhamer sees them as introductions to the concepts, much as the genealogies are left incomplete but indicative of patterns. In the initial chapters we see procedures for bringing offerings in the new tabernacle worship. The text of Leviticus details the burnt offering, the grain offering, the peace offering, the sin offering, and the guilt offering. Most of the offerings as detailed in chapters 1-6 are left for the priests and often the worshiper to eat (Sailhamer 1992, 325-27).

In Leviticus 6:8 there are special instructions which pertain to priests. The care for the fires and for appropriate ceremony was very important in the worship. In chapters 8-9 the priests are consecrated in accord with the instructions given in Exodus 29. The priests could enter the tabernacle and bless the nation. “The next chapter (Lev 10) gives a negative lesson of the same truth in the example of Nadab and Abihu: the blessing of God’s people will come only through obedience to the divine pattern” (Sailhamer 1992, 330). “The purpose of the instructions for sacrifice and work at the altar, which have been outlined in detail in the previous chapters, was to provide a means of treating God as holy and honoring him before all the people. Thus this narrative shows that behind the rebellious offering of Nadab and Abihu was a disobedient heart” (Sailhamer 1992, 331). Sailhamer concludes, based on Aaron’s judgment not to eat of the sacrifice in Leviticus 10 that the high priest was shown to be a reliable judge.

In Leviticus 11 the author begins making distinctions of “clean” and “unclean.” Uncleanness separated one from worship. The unclean are divided into various categories and are treated in some detail in chapters 11-15. Sailhamer reminds us these are creatures which God declared good in Genesis 1 but which are not to be used by humans (Sailhamer 1992, 332-3). The insertion of a description of the “impurity” of a woman giving birth is indicative of the whole legal code. “Impurity is not defined in terms of a vague notion of taboo but in terms of acceptance or restriction from worship. The sense of impurity is thus defined with respect to the goal of the covenant . . . that is, the worship of God” (Sailhamer 1992, 334). Sailhamer see the narratives about pure and impure as an analogy of sin versus salvation, with the idea of blood and flesh being tied directly to the Fall (Sailhamer 1992, 336). The consideration continues when, beginning in ch. 13, we see the priest evaluating skin diseases and potential plagues. In each situation the “unclean” person is separated from the community worship and then re-enters with an offering when “clean.”

In Leviticus 16 the annual day of atonement is described, when “a Sabbath was proclaimed and atonement was made for the sins of the whole nation” (Sailhamer 1992, 341). The corporate worship is very important, as seen in chapter 17 when the Israelites are commanded not to make sacrifices except at the tabernacle. God calls his people to approach him at the times and in the places and ways he has appointed (Sailhamer 1992, 342).

Building a Tabernacle

11/24/2015

11/24/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 10 “The Construction of the Tabernacle (35:1-40:38)” pp. 317-322.

Sailhamer reviews the construction of the Tabernacle from Exodus 35-40. He observes the requirement of a Sabbath which would prohibit work one of seven days. The materials are listed, mentioning the skilled work of weaving done by women (Sailhamer 1992, 317). God identifies his craftsmen as promised and the people are enthusiastic about bringing their offerings. The tabernacle is constructed, then the furnishings. Sailhamer opines that this change in order is so the author can showcase first the corporate work then what the specially skilled craftsmen do (Sailhamer 1992, 318). Once the priestly garments are made in chapter 39, it is all reviewed. “As with the earlier descriptions of the work, its purpose is to show that the work was completed ‘just as the LORD had commanded Moses’ (39:42)” (Sailhamer 1992, 321). This concludes the creation of the Tabernacle in a way analogous to how God created the world in Genesis 1.

Restoration after Sin

11/17/2015

11/17/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 9 “The Restoration of Israel (33:1-34:35)” pp. 313-317.

After the incident with the golden calf Sailhamer asserts a major change of status. “The text has several indications that the author now wants to show that Israel’s relationship with God had been fundamentally affected by their ‘great sin’ of worshiping the golden calf. All was not the same. The narrative shows that there was now a growing distance between God and Israel that had not been there before” (Sailhamer 1992, 313). First, we see a difference in the angel. While previously God sent an angel to protect Israel from enemies, in 33:5 the angel protects Israel from God (Sailhamer 1992, 314). Second, the tabernacle, which was not to be built as a place for God to meet with the people, is superseded by a different Tent of Meeting where Moses would meet God and bring God’s word back to Israel. Third, while God had previously shown his glory from the top of the mountain, now he shines just through Moses’ face, which is normally kept veiled. Fourth, the stone tablets Moses brings are written on by him, not by the finger of God. These “ten words” from Exodus 34:11ff are slightly different from what is recorded in Exodus 20. Finally, Moses’ role as a mediator is established when he has returned from the mountain.

What about that golden calf?

11/10/2015

11/10/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 8 “The Golden Calf (32:1-35)” pp. 310-313.

The incident of the golden calf in Exodus 32 is unquestionably a rejection of God’s law. What scholars do debate is what the intention in the event was. “Did the calf represent ‘other gods’ that Israel was now seeking to follow, or was it rather an attempt to make an image of the one true God, Yahweh?” (Sailhamer 1992, 310). Sailhamer weighs the data, observing that the term “other gods” in Deuteronomy 28:36 refers to idols, not deities. Based on this idea he considers the actions of Exodus 32 to be idolatry, not polytheism (Sailhamer 1992, 311). The people involved did not mistake the calf for a god but for a representation of a god.

What is crucial in the situation becomes apparent when the narrative in Exodus 32 returns to Moses on the mountain of God. God sees his people have turned away from his commands, are apparently not able to obey, and are regardless the object of God’s care. By sending Moses back down the mountain it is possible that they could be brought to repentance.

Despite God’s forgiveness, his just anger is clear. Moses breaks the tablets of the law. The calf is destroyed, the people punished, and Sailhamer observes that a great number of laws are articulated before they can leave Sinai in an orderly way (Sailhamer 1992, 312). Yet Moses returns to receive the law from God again. God’s love is restorative in nature.

God's Tabernacle

11/3/2015

11/3/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 7 “The Tabernacle (25:1-31:18)” pp. 298-310.

Sailhamer now discusses the tabernacle, its furnishings, and the priestly anointing, garments, and practices based on Exodus 25-31. He sees similarity between the creation account and the tabernacle. Each account is presented in seven acts, each beginning with God’s word. The culmination of each is the Sabbath. Creation and worship are both followed by disobedience. The plan is of divine origin. “The NT writers explain many of the Tabernacle’s parts as ‘shadows’ of the reality revealed in Christ (e.g., Heb. 9:5)” (Sailhamer 1992, 300). Sailhamer walks through the various parts, first describing its use as we know it (often from Jewish extrabiblical sources) and then exploring the spiritual significance.

The materials used were by and large associated with royalty. Most are at least alluded to in the opening chapters of Genesis (Sailhamer 1992, 300-301). The ark was seen as the place of meeting with God. Christians often view it as a type of Christ (Sailhamer 1992, 301). The table which holds the bread of the Presence is also seen as a type of Christ (Sailhamer 1992, 302), as is the lampstand. The tabernacle itself is intricate, made in many layers, all joined. This is often seen as an indicator of the two natures of Christ (Sailhamer 1992, 303). The altar of burnt offering is seen as a type of Christ, the place we go for forgiveness (Sailhamer 1992, 304). The courtyard and oil pointed to clear access to God.

In Exodus 28 the priestly garments are described in detail. The priests bore the names of the tribes and represented the tribes before God. The priests are consecrated in chapter 29. They are dressed, there are sacrifices for them, they have a holy meal, and the consecration is repeated (Sailhamer 1992, 307). There is special incense, a tax for the expenses, and there are places for washing and anointing. In chapter 31 we meet workers gifted by God to prepare the equipment (Sailhamer 1992, 309). The culmination of all this is the sabbath. We are finally brought to the realization that God has been speaking this to Moses on the mountain as we reach the end of chapter 31.

God's Covenant at Sinai

10/27/2015

10/27/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 6 “The Covenant at Sinai (19:1-24:18)” pp. 281-298.

In Exodus 19 it is clear that Israel arrived at Sinai on the 48th day after Passover. The covenant was established on Pentecost (Sailhamer 1992, 281). Israel remained at Sinai almost a year. Israel was set aside as God’s special people, those who follow God’s covenant, which they break promptly (Sailhamer 1992, 282). Sailhamer brings out some confusion about the reception of the commands of God. The people may have heard God, feared, and asked Moses to relay commands. Alternatively, there are two events or one event when Moses received the commands and the people were at a distance (Sailhamer 1992, 282). Regardless, God delivered his commands to the people, as detailed in Exodus 20. On p. 283 Sailhamer discusses the division of the commands to arrive at ten, observing that the Reformed and Greek churches make one division while the rest of Christianity makes another. Jewish tradition has yet another division. Beginning on p. 285 Sailhamer details the different commands, divided according to the Roman and Lutheran pattern.

After the ten commands found in Exodus 20, the author goes on to describe a proper place for worship, designed by God rather than made by man and his tools (Sailhamer 1992, 289). “God will certainly be honored with all the gold and silver of the tato be built, but his honor is not to be at the expense of the simple call to obedience exemplified in the lives of the patriarchs” (Sailhamer 1992, 289). To that end, a total of 42 “judgments” are given in Exodus 21:1-23:12 (Sailhamer 1992,290).

Beginning at Exodus 23:13, the people of Israel, having failed in the first commandment , are given a year centered around three feasts: unleavened bread, harvest, and ingathering (Sailhamer 1992, 293). God promises his angel to lead the people in taking the land.

Chapter 24 of Exodus is yet another re-establishment of God’s covenant, as given now to Moses, Aaron, and seventy elders as witnesses. Moses and Joshua continue up the mountain, though it appears Moses may have gone farther. After six days God calls Moses into the cloud where he remains for forty days.

On p. 296-298 Sailhamer draws a parallel between the encounter at Mount Sinai and the worship in the Tabernacle. He details God’s separation from the people, a call, a consecration, safeguards, and God’s use of a stated covenantal means of approach.

Israel Goes Camping

10/20/2015

10/20/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 5 “Wilderness Wanderings (15:22-18:27)” pp. 272-281.

As Israel moves into the wilderness east of Egypt they are unable to find fresh water. In Exodus 15 God shows that he will provide what his people need as they give heed to his words (Sailhamer 1992, 272). The discussion of obedience to God’s law brings Sailhamer to the question of when God revealed his law to Israel, at Sinai or also before and after. “An early Jewish tradition held that God already gave Israel ‘a few sections of the Torah’ at Marah - such commands as the keeping of the Sabbath and those necessary for the administration of justice” (Sailhamer 1992, 273). In Exodus 16 the people of Israel begin to experience supernatural provision of food.

Sailhamer discusses the texts which say, variously, that a jar of manna and Aaron’s rod were “before” the ark or “in” the ark. He suggests (Sailhamer 1992, 275) a difference in custom over many years.

Exodus 17 has God providing water from a rock for his people. The place is named Meribah, based on a word for “rebellion” (Sailhamer 1992, 277). There is a parallel event at a later time in Numbers 20. God is shown to be the mighty ruler again in Exodus 17 when Israel battles the Amalekites and defeats them as long as Moses holds his hands up.

Exodus 18 describes the community order established in the wilderness. Sailhamer (Sailhamer 1992, 280-281) sees Jethro as another version of Melchizedek, coming to bring peace. Jethro urges Moses to have others judge simple disputes. This, in Sailhamer’s opinion, is how Israel had some laws prior to Sinai.

Out of Egypt

10/13/2015

10/13/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 4 “The Deliverance from Egypt (5:1-6:30)” pp. 249-272.

In the section of Exodus detailing the plagues and the departure of Israel from Egypt, Sailhamer sees a strong theme of God making himself known to the Egyptians (Sailhamer 1992, 249-250). Exodus 5 shows the oppression upon Israel increasing, demonstrating that it is only God who can rescue them. Chapter 6 steps back and shows the history of Moses’ family and relationship in Israel. God is the one who has given promises and will keep them.

In chapter 7 we turn our attention to the way God shows himself to Egypt. “Though God’s ‘signs’ to the Egyptians are sometimes called ‘plagues’(e.g., 11:1), they are cast throughout this narrative as signs of God’s power over nature” (Sailhamer 1992, 252). As Pharaoh was considered divine the signs were illustrations of his inability compared to God. Sailhamer treats the signs in order, always observing a purpose of revealing God to Egypt. As the last plague, the death of the firstborn, is coming, the author provides a description of the Passover rites.

Sailhamer asserts that the commemoration of the new year changed at the institution of Passover. The date was clearly prescribed, as was the practice to be retained (Sailhamer 1992, 259). “The Feast of Passover was inaugurated to commemorate the birth of the nation of Israel. That this feast marked a new beginning can be seen in the inauguration of a new calendar shaped around this event as the first event of the year” (Sailhamer 1992, 259). Sailhamer goes on to detail some of the traditions which have arisen around the Passover, specifying that many practices have arisen since the first Passover. In Exodus 12 the people of Israel, along with many Egyptians who believed God, prepared to leave. Again in chapter 13 the author emphasizes that observance is to be passed down from generation to generation. Chapters 14 and 15 recount the crossing of the Red Sea by Israel and the destruction of the Egyptian army behind them. Sailhamer points out the differences between the historical narrative in chapter 14 and the prophetic and reflective poem in chapter 15 (Sailhamer 1992, 271-272).

Speaking with God

10/6/2015

10/6/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 3 “The Call of Moses (3:1-4:31)” pp. 245-249.

“God begins his discourse with Moses by warning him not to come near to him because he is holy (v.5)” (Sailhamer 1992, 245). God’s holiness will be central to Exodus. Moses did not respond favorably to God’s call, considering himself unworthy (Exodus 3:11-12). God’s reassurance is his presence. Moses next asks God’s name. Sailhamer (Sailhamer 1992, 246) sees this as a request for a statement of God’s nature. “The Lord’s reply, ‘I am who I am,’ may be paraphrased as, ‘It is I who am with you.’ Thus in his reply to Moses, the Lord let it be known to the Israelites that ‘the one who promises to be with [them]’ has sent Moses to them” (Sailhamer 1992, 246). On p. 247 Sailhamer develops the thesis that God often tells what will happen. Then the events do not exactly match the prediction but the outcome is expected. Sailhamer does not give specific examples. He asserts that these situations show room for human activity but an outcome which accords with God’s decree.

In Exodus chapter 4 God promises signs to accompany Moses and demonstrate God’s presence. He also provides Aaron as a spokesman. God promises to make himself known to the Egyptians.

Deliverer in Training

9/29/2015

9/29/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 2 “The Preparation of a Deliverer - Moses (2:1-25)” pp. 242-245.

Sailhamer observes an irony that Moses, the deliverer of Israel, was protected by the way his family obeyed Pharaoh’s command to cast him into the river and that he was also saved by Pharaoh’s daughter. “God is indeed at work in the affairs of the world . . . despite human efforts to the contrary, he will bring about his purposes” (Sailhamer 1992, 242-243). Sailhamer observes the author’s use of repeated patterns to signify God’s action. He has people on their way to God’s promise meeting important characters such as wives at wells. He repeats promises to leadres at various times. This is a sign of divine consistency (Sailhamer 1992, 244). The book of Exodus shows God remembering his promises.

Israel in Egypt

9/22/2015

9/22/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 2, “Exodus” pp. 241-322.
Part 1 “The Oppression of the Israelites (1:1-22)” pp. 241-242.

In the 400 years Israel lived in Egypt they became a great nation. The text of Exodus traverses this period very quickly, as chapter 1 begins with the seventy people of Jacob’s household but by verse 8 we are near the end of the time in Egypt. “The Bible does not identify this “new king.” It is likely that what is meant is a new dynasty. Many identify this new dynasty with that of the Hyksos, an Asiatic people who reigned over Egypt during the Second Intermediate Period (1786-1558 B.C.)” (Sailhamer 1992, 241). As the king tries to suppress the people, God blesses them and makes them increase.

Jacob and Joseph: The End of the Beginning

9/15/2015

9/15/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 5 “Account of Jacob and Joseph (37:1-49:33) pp. 206-238.

We move into a rather larger portion of Genesis as we visit Jacob and Joseph. Jacob moves progressively more into the background of the story line. Joseph, who is loved more by his father than the other sons, has dreams in which his family is subject to him (Gen. 37) (Sailhamer 1992, 206). In their jealousy Joseph’s brothers consider killing him but instead, with the help of Judah and Reuben, actually sell him to some traders (Sailhamer 1992, 208).

Genesis 38 is an interruption which Sailhamer thinks is very important in developing themes in the Pentateuch (Sailhamer 1992, 209). In this chapter, the line of the Messiah is continued through Judah. Because of Tamar’s shrewdness the line of the Savior was preserved without Canaanite marriage.

In Genesis 39 we rejoin Joseph, who has been sold as a slave in Egypt. God blesses Potiphar the Egyptian through Joseph’s work (Sailhamer 1992, 211). As Sailhamer engages the interaction between Joseph and Potiphar’s wife, he sees a balance in the narrative. “In the preceding narratives, the focus of the writer had been on God’s faithfulness in fulfilling his covenant promises; in the story of Joseph, however, the writer’s attention has turned to the human response. We have seen in the preceding narratives that Abraham, Isaac, and Jacob repeatedly fell short of God’s expectations, though of course they continued to have faith in God. In the Joseph narratives, however, we do not see him fall short. On the contrary, Joseph is a striking example of one who always responds in total trust and obedience to the will of God” (Sailhamer 1992, 211). Sailhamer goes on to say, “There was a human part to be played in the fulfillment of God’s plan. When God’s people respond as Joseph responded, then their way and God’s blessing will prosper” (Sailhamer 1992, 211).

In Genesis chapter 40 Joseph again has risen to a position of importance. In the dreams of the baker and cupbearer we see that only God can interpret dreams (Sailhamer 1992, 212). Sailhamer sees in Joseph one who is a leader unlike the other patriarchs, pointing forward to the Messiah.

In Genesis 41 Pharaoh has dreams which are repeated and symmetrical, a feature Sailhamer represents as indicate divine arrangement (Sailhamer 1992, 213). When all is literally said and done, Pharaoh approves Joseph’s plan of taxation. Joseph is placed in a position of authority in Egypt which Sailhamer asserts as the equivalent to Adam’s role under God in Genesis 1 (Sailhamer 1992, 215).

The events of Genesis 41 set the stage for Joseph’s reconciliation with his family, as they look to Egypt for relief during the time of famine. In Genesis 42 Joseph becomes the savior of not only Egypt bu also Israel (Sailhamer 1992, 216). The interactions with his brothers can thus be seen, as by Sailhamer, to show the brothers that God is working for good in ways they cannot understand (Sailhamer 1992, 217-218). Judah’s final explanation of their status to Joseph (Genesis 44:18-34) reveals that he blames all their hardship on their unjust treatment of Joseph (Sailhamer 1992, 222). Joseph asks his brothers to bring the entire family to Egypt where they will be provided for. “It can hardly be without purpose that this picture of God’s chosen people dwelling safely and prosperously in the land which God has provided for them comes at the close of the book of Genesis and that it is a near replica both of the way things were in the beginning and of the way things were to be in the future” (Sailhamer 1992, 223).

In Genesis 46 Jacob goes to Egypt with his whole household. Sailhamer observes this as the time Israel truly becomes a great nation (Sailhamer 1992, 225). The leadership of the Egypt contingent becomes Judah rather than Joseph (Sailhamer 1992, 226). Joseph devised the plan by which the Israelites could stay in Goshen, but Judah led them there.

Sailhamer observes that the important narratives about Joseph are told twice. In Genesis 47 the details of the settlement in Goshen are repeated (Sailhamer 1992, 226). We then read in Genesis 47 how Joseph extended Pharaoh’s power throughout Egypt. As the chapter closes Jacob gives instructions for his burial. The time statements in Genesis 47:28 make it clear that the famine has ended. Jacob’s request about his death and Abraham’s instructions in Genesis 24 are very similar (Sailhamer 1992, 228). Jacob’s more important action, though, is his blessing of Joseph in chapter 48 and his blessing of Judah in chapter 49. Judah is the ancestor of the Messiah (Sailhamer 1992, 230). The blessings are indicative of a larger situation. “We may well ask why there is so much concern over whether Ephraim or Manasseh was put first, especially in view of the fact that in the next chapter it was Judah - not Joseph or his two sons - who received the preeminent place. The answer is that the issue of preeminence in these texts is meant to address the larger question of who stands in a position to receive God’s blessing. Over and over in these narratives the answer to that question has been the same. Receiving the blessing which God offers does not rest with one’s natural status in the world. On the contrary, the blessing of God is based solely on God’s grace. The one to whom the blessing did not belong has become heir of the promise” (Sailhamer 1992, 232-233). Jacob’s final blessing rests on Judah, the one who will rule in the place of his descendant, the true ruler (Sailhamer 1992, 235). All the children of Israel are blessed, with each tribe receiving its own characteristic blessing.

Chapter 50 of Genesis begins with Jacob’s burial. After extensive embalming and mourning Jacob is taken back to Canaan for burial. Sailhamer sees the extended narrative as a foreshadowing of the return of all nations to “the land” and blesses them.

Following the narrative of Jacob’s death is Joseph’s forgiveness of his brothers. Joseph had seen the wrong done to him by his brother as an opportunity for God to do good tomany nations. The transacted forgiveness in Genesis 50 is a picture of comfort and forgiveness of the world.

Finally in Genesis Joseph requests that his bones should be returned to the Promised Land. He fully expects that God will deliver his people from Egypt.

Esau: East vs. West

9/8/2015

9/8/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 4 “Account of Esau (36:1-43)” pp. 204-205.

Sailhamer draws a comparison between the separations of Abraham and Lot and of Jacob and Esau. Here Esau leaves to move east, away from the promise. Esau, also called Edom, becomes a great leader but is not the chosen one (Sailhamer 1992, 204). The rest of chapter 36 is genealogical in nature, further describing the influence of Esau.

Isaac, a long story

9/1/2015

9/1/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 3 “The Isaac Narratives (25:11-35:29)” pp. 184-204.

Sailhamer, with the author of Genesis, turns his attention to the life of Isaac beginning on p. 184. Though Isaac does not command as many lines in the biblical text as many people. his life shows God’s blessing. While Ishmael is mentioned as a prosperous man (25.12-18) he is not referred to as blessed. This is here reserved for the chosen child of Abraham. The attention, though initially focused on Isaac, almost immediately shifts to his children, Jacob and Esau (Sailhamer 1992, 185).Sailhamer discusses the family strife found repeatedly in Genesis. In many instances, the older serves the younger, God’s blessing is upon the one who would not normally be blessed (Sailhamer 1992, 186).

In the instance of Esau rejecting his birthright Sailhamer observes that the writer is unusually clear that Esau was not concerned with keeping his status (25:34). Jacob’s obtaining of it should not be seen as unjust, though shrewd.

Genesis 26 puts Isaac in a situation parallel to that of Abraham. God has assured Isaac of the promise of the land, including the territory of Abimelech (Sailhamer 1992, 187) Even with a famine, God promises his blessing upon Isaac. In Genesis 26:5 Sailhamer expresses surprise at the way God says that Abraham obeyed, even before the Mosaic Law. “Abraham is an example of one who shows the Law written on his heart (cf. Jer. 31:33)” (Sailhamer 1992, 187).

In Isaac’s controversies with the Philistines in Genesis 26 we ar to see both Isaac and the Philistines as both righteous and unjust. Both are at times committed to acting as people of faith and both fail (Sailhamer 1992, 188). Throughout the time Isaac gains in prosperity and power.

As we move into chapter 27 we see Jacob receiving blessing and power as opposed to Esau, the older. Through Isaac’s blindness and the skillful manipulation of the situation Jacob receives Isaac’s blessing. “Concurrently with the blessing, Jacob is embroiled in conflict with Esau, whose destiny is confirmed by Isaac (Sailhamer 1992, 191).

Genesis 28 shows yet more distinction between the younger child of promise and the older who has departed from the promise. Esau the older marries a descendant of Ishmael, the older. Jacob, the partaker of the promise, goes to take a wife of his own people (Sailhamer 1992, 192). Jacob’s journey is interrupted by a vision of angels. He erects an altar (28:18-19) and continues, later to do so when he returns (35:14-15).

When Jacob arrives in Haran (ch. 29) the author sets up his heroism with a very careful description. He does a superhuman feat in removing a stone from a well by himself, thus showing divine favor (Sailhamer 1992, 194). Jacob is then deceived by Laban, showing an ironic reversal of much of his past (Sailhamer 1992, 194). Jacob’s hopes and plans crumble repeatedly, including in the case of his having a family which ends up in conflict (Sailhamer 1992, 195). Jacob prepares to leave Haran in Genesis 30. Laban negotiates an agreement by which Jacob will stay on. In these years God gives Jacob great prosperity (Sailhamer 1992, 195).

In Genesis 31 Jacob learns that Laban is jealous of him. He is directed by God to return home. Jacob’s explanation to his wives of his treatment and plan is further confirmation. Rachel’s taking of her father’s household gods is seen by Sailhamer as symbolic of Jacob’s departure with his father’s blessing (Sailhamer 1992, 197). This situation results in Jacob’s confirmation that his departure is motivated by God.

Jacob’s restoration with Esau is prepared in Genesis 31:55 and following. In Jacob’s fear of his brother he prays and then prepares lavish gifts for Esau. Jacob’s struggle with “the man” at Peniel (Sailhamer 1992, 198) is symbolic of his entire life of struggle. Upon meeting with Esau he finds the troops who accompanied Esau were there to protect Jacob and his family. Jacob has been blessed by God without his own plans (Sailhamer 1992, 199).

Genesis 34 details the conflict between Jacob’s sons and Shechem over the rape of Dinah, Jacob’s daughter. In this situation the sons have become the schemers (Sailhamer 1992, 201) while Jacob is critical of their decision.

In Genesis 35 Jacob returns to Bethel at the command of God. He sees that God is the one who has always cared for him. Jacob leaves behind some foreign gods and the covenant is reaffirmed (Sailhamer 1992, 202). Jacob seems to have stopped being the deceiver and the one who struggles. Jacob’s sons become the focus of the narrative as we see the birth of Benjamin and the rise of Judah as the next in line to inherit God’s blessing.

The Death of Abraham

8/25/2015

8/25/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section J “Abraham’s Final Days (25:1-10)” pp. 183-184.

“Chapter 25 is a transition chapter. Abraham dies, and the blessing is renewed with Isaac. Ishmael passes from the scene, and the new generation is born: Jacob and Esau” (Sailhamer 1992, 183). Sailhamer points out that Keturah is called a wife of Abraham here, though she (or someone, at any rate) is referred to as a concubine in 1 Chronicles 1:32. It is worth noting that after the death of Sarah Abraham seems to start over with a wife and children. The children receive gifts but are not considered the promised offspring. Abraham’s death is “in a good old age” (Sailhamer 1992, 184) and he is laid to rest in the burial place he owned.