Sailhamer notes that form-critical studies see a lament pattern common in the Psalms as follows: emergency, promise, faith, certainty. He sees the same pattern in the Torah. Genesis 15 and Exodus 3-4 both reveal this pattern. Numbers 14 and 20 also show this pattern but highlight unbelief rather than faith (cf. Numbers 14:11, 20:12). In the Numbers 14 incident almost everything is reversed. For example, the promise is a threat. But for now, let us focus on the contrast being developed between Abraham and Moses: Abraham believed, Moses did not.

This contrast is especially apparent with the theme of land. Abraham believed the promise that he would inherit the land (hence we call it the "Promised Land"). God even gave him a sign to build that faith even more. The sign being the smoking fire pot and flaming torch that passed between the pieces of an animal. God's self-imprecation in word and sign is only surpassed by the curse of the cross of Christ. But Moses did not believe in Him and thus is unable to enter the land. We are not speaking of Moses in order of salvation categories - we know that he is a believer. We are speaking of Moses in history of salvation categories - at this decisive point Moses failed to trust God.

The Abraham faith statement (Genesis 15:6) takes place before the conditional covenant with him. Abraham, God says, "obeyed my voice and kept my charge, my commandments, my statutes, and my laws" (Genesis 26:5) before the giving of the written law. He did so walking before God and being blameless (by faith) (cf. Genesis 17:1). Taking Isaac to be sacrificed is a classic story of faith -- God will provide -- and it was the test of the conditional covenant of Genesis 17.

Sailhamer wants to argue that the contrast of Abraham and Moses implies a contrast of covenants. The covenant with Abram had no written stipulations. The covenant with Moses had many. This observation is true -- the unconditional covenant with Abram (Gen 15) had no stipulations and the conditional covenant with Abraham (Gen 17) had few specific stipulations. The covenant with Moses at first also had no written stipulations and later grew to a huge number. Perhaps the fact that there are more and increasingly more written laws is a result of disobedience. That seems to make sense, it even explains why the author made no attempt to harmonize conflicting regulations. I can even agree that the author of the Torah wants you to see the covenant with Abraham as a better way than the covenant with Moses, thus preparing you for the new covenant. Several New Testament authors make similar arguments.

It is interesting though that the one to come was to be a prophet greater than Moses. And that the following comment is made concerning Moses, "Now the man Moses was very meek, more than all people who were on the face of the earth" (Num 12:3). This is clearly an aside from the hand of the author of the second edition (as Sailhamer describes our canonical Torah). This is interesting because this contrast between Abraham and Moses did not mean that Moses was to be disparaged or even that we should not admire Moses. Clearly Moses was a type of the one to come.

Moses continues to get this honor in the New Testament - he representing the Torah and Elijah representing the Prophets at the transfiguration (i.e. Matt 17:4, Mark 9:4, Luke 9:30). And the gospels like Paul agree that the laws were added because of transgressions (i.e. Matt 19:7ff, Mark 10:4ff). As it is said, "If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead" (Luke 16:31). There is also the contrast like between Abraham and Moses, but now between Jesus and Moses (John 1:17, 6:32). The religious leaders even argued from this contrast (Acts 6:11, 14). And the people of Israel are described as having set their hope upon Moses and being his disciples rather than setting their hope on Jesus and being his disciples (John 5:45, 7:19, 9:28, 29).

But again, if you believed Moses you would believe Jesus, for he wrote of Jesus (John 5:46). It is instructive that the Torah wants people to contrast Abraham and Moses in favor of the former and yet many of the Jewish people at the time of Jesus were favoring Moses over Abraham, with the exception of the early Christians. To be sure Christians still viewed Moses as a type of Christ (i.e. Acts 7:35, 37, Hebrews 3:5-6). But there is also a contrast of covenants (Acts 13:39, Rom 10:5).

Labels: abraham, christ, covenant, faith, moses, promised land, torah, transfiguration

I have noted before that the Torah as a whole follows a pattern of narrative, poetry, epilogue. Genesis follows this pattern. Exo-Num follows this pattern. And Deuteronomy follows this pattern. Before each of the key poems the Hebrew text uses the word "aharith" (Gen 49:1, Num 24:14, and Deut 31:29). Thus Deut 1-31 has narrative, Deut 32:1-47 is poetry, and Deut 32:48-52 is the epilogue. This is a very fitting ending for Deuteronomy. But then Deuteronomy adds another poem (Deut 33) and epilogue (Deut 34) written from a later perspective (after prophecy has ceased because it says, "there has not arisen a prophet since in Israel like Moses, whom YHWH knew face to face..." (Deut 34:10ff). The other big textual clue to a later date for this section is the phrase "but no one knows the place of his burial to this day" (Deut 34:6). To what day? Much later.

I have written about some of the themes and agendas of this additional poem and epilogue in my post The Way of Wisdom: The Canon and Cessation. As I said there, the extra poem and epilogue are Scripture (fully the word of God as well as of this editor). And one of the things that Sailhamer notes in his book cited there, if I remember correctly, is that the additional poem reflects the poem of Gen 49 but you can see its distinctive emphases by comparing the two poems. The one big difference is the additional emphasis on the tribe of Levi in this poem in Deuteronomy because the wisdom teachers of Scripture were Levites.

So the big picture of the structure is [prologue,] narrative, poetry, epilogue, poetry, epilogue. It is also worth noting that the narrative is a series of speeches. The first speech is Deut 1:6-4:40, the second is Deut 5:1-28:68, the third is Deut 29:1-30:20, and the fourth is Deut 31:1-8. Deut 1:1-5 are introducing the speeches and the first speech in particular, Deut 5:1a is a brief introduction to the second speech, Deut 29:1-2a is a brief introduction to the third speech, and a fourth speech is introduced in Deut 31:1-2a, with a brief intro in Deut 31:7 to the rest of the speech. The effect of these introductions is to put the speeches in a narrative context much like the same for the laws back in Leviticus. Deut 31:9 then continues the narrative where the emphasis is on passing on Deuteronomy to future generations (a concern of the editor too). And the narrative transitions to introducing the first poem-song.

The reason I said above that the structure is best described as prologue, narrative, poetry, epilogue, poetry, epilogue is because Deut 1:1-5 can be understood as a prologue or preamble to the book. This is a more elaborate form of the narrative, poetry, epilogue pattern in Torah that we saw in some books in Genesis. Calling it a prologue or preamble actually opens the door for beginning to note that the structure of the book actually resembles a Hittite covenant-treaty format. Thus the preamble of the treaty is Deut 1:1-5, the historical prologue is the first speech (Deut 1:6-4:40 plus the narrative that follows Deut 4:41-49), the covenant stipulations (Deut 5:1-26:19) and sanctions (Deut 27:1-30:20) are laid out in the second and third speeches. And the rest of the book also has elements easily identified with normal parts of such a treaty. We saw before that Leviticus 18 and more loosely the whole Holiness Code of Leviticus also follow this pattern. Looking at Deuteronomy this way is the approach of Meredith Kline and is a very helpful observation.

Noting the prominence of speeches or sermons in the book highlights the Hebrew title based on the opening words of Deuteronomy, "These are the words."

Labels: deuteronomy, torah, treaty

As earlier posts make clear, the canonical order of the books of Scripture makes a difference in how we read them. Thus I want to explore the effect of Deuteronomy's position in the Torah as the last book without repeating observations made in previous posts like Old and New Testament Torah, Prophets & Writings and The Way of Wisdom: The Canon and Cessation. If you have not read those posts, please do so before continuing with this one.

Simply put, the effect of putting Deuteronomy last is to make it the most important. This is reflected in later Scripture. For example, whenever the Prophets refer to Torah (or the longer form 'Torah of Moses') they are referring not to the canonical designation for Genesis through Deuteronomy but they are referring to the Book of Deuteronomy. The late Al Groves researched each of these references to "Torah" and concluded that every one of them was a reference to Deuteronomy. Moreover, the most quoted book of the Torah in the New Testament is Deuteronomy.

But it is actually a little more complicated than this. Deuteronomy shows us the shift from the spoken Torah of Moses to the written Torah of Moses. As noted elsewhere, not every word of the written Torah of Moses was written by Moses. In fact, the written Torah of Moses was undoubtedly edited later, has an updated vocabulary throughout, and has the extra poem and epilogue telling us about the death of Moses written from the standpoint of the cessation of prophecy. On the updated vocabulary Pete Enns notes as he reflects on the comments of an unnamed Old Testament scholar: "The specific point concerned the state of Hebrew in the 2nd millennium BC, and how no one living at that time (i.e., Moses) could have written the Pentateuch as we know it, as it reflects a state of Hebrew that did not develop until the 1st millennium" (see II). But for our purposes here, the effect is to highlight the editor(s)' comments and especially the editor(s)' conclusion. This is fitting for the gospel genre because the NT Torah was not written down by Jesus and so you will see this similarity between Deuteronomy and Matthew-John. Deuteronomy is most like John because it assumes you know the story (a point that I could develop further).

This same effect is observable in the Hebrew Scriptures as a whole because the Prophets interpret Torah and show more acts of God and then the Writings interpret the Torah and Prophets. Likewise in the New Testament as particularly the epistles (writings) interpret the significance of the death and resurrection of Jesus Christ (gospels, NT Torah) and the giving of the Spirit on Pentecost (Acts, NT Prophets). Each Torah is foundational to the rest and so it is most important in that respect. Though no Christian would dispute that the effect of the Gospels coming later makes them more important. In the Old Testament, it is also clear that God spoke to Moses face to face but to the later prophets and especially to the writers this revelation becomes increasingly indirect. But we cannot underestimate the impact for those living just before and at the time of Christ to have the canon in this order. It was the Writings that showed you how to interpret the written Torah for your new situation.

We see this even in the Torah because what Deuteronomy does is show us the torah (instruction) adapted to a new generation. There are a variety of inconsistencies between the laws found earlier and found in Deuteronomy (many of which simply reflect a later situation, this cannot be said of all the differences). McConville notes in his commentary in the AOTC series that Deuteronomy is concerned to apply torah (instruction of Moses) to not only the Moab generation but also to all generations (cf. p.136). The point being that the book is concerned for transmission of the Decalogue and all the torah (instruction including law and history) of the Torah to future generations. As Deuteronomy itself demonstrates, this transmission requires teaching and interpretation (concerns highlighted by the editor of Deuteronomy who promotes the priests as teachers of written Torah).

So in summary the effect of Deuteronomy being the last book of the Torah is to make the equation of Deuteronomy and Torah. That is, Torah = Deuteronomy. And to emphasize that the Torah must be taught and interpreted for every new generation by wisdom teachers. Thus the spoken words of Moses are not nearly as important, even though the book consists of three major speeches, as the written book of Deuteronomy. And so we should pay careful attention and highlight any comments made by the editor(s) as we proceed through our investigation of this Torah especially noting his fascination with giants (something I remember Al Groves noting).

As a final point for now, just as when you read the New Testament and find the end of the story and then go back and re-read the Old Testament to see how it points to the end, you should also re-read the whole Torah from Genesis to Numbers after you have read Deuteronomy. Deuteronomy is inviting you to do this. It is assuming that you know the story of Numbers in particular and is encouraging you to read it again. But it is also inviting you to compare the Decalogue in Exodus with the new presentation in Deuteronomy and so forth. May this observation keep you studying Torah in a loop so long as you keep seeing the one who is its subject: Jesus Christ.

Labels: canon, deuteronomy, gospel genre, prophets, torah, writings

Exodus, Leviticus and Numbers are tied together because the Israelites arrived at Sinai with Exo 19:1 and began their journey from Sinai with Num 10:11. Thus the beginning of Numbers is meant to be read as a continuation of the story of Exodus and Leviticus. The reason for the title Numbers sticking is the census taking in the book. However, the Hebrew title, "In the wilderness [desert]" is more appropriate because the people begin the book in the desert and end the book in the desert. In Deuteronomy too, they are not yet in the land at the end. Therefore, the story of the Torah (Old Testament Gospels) in an of itself is incomplete and needs the Prophets (Old Testament Acts) just as the Gospels (New Testament Torah) awaited the giving of the Spirit in Acts (New Testament Prophets).

"In the Wilderness" is an Old Testament Gospel teaching "that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem" and promising the Spirit on the Pentecost after Jesus' resurrection (Luke 24:46-49). The book tells us about two generations of Israel. The first characterized by unbelief and the second by faith. This section is the necessary background we need for the first generation.

The book begins with the setting "in the wilderness of Sinai" and "in the tent of meeting" and with the timing of day one, month two, year two after leaving Egypt (Num 1:1). You may remember that the calendar begins with the Exodus event. So this is two years and one full month later. But the timing of the Passover celebration recorded later, also "in the wilderness of Sinai" is day fourteen, month one, year two after leaving Egypt (Num 9:1-5). Fourteen is seven times two. But the point is that Num 9 takes place before Num 1, chronologically speaking.

The section starts well. The people stood up to be counted for holy war (Num 1:3). Those numbered were men twenty years old and up able to go to war. A man was called from each tribe to help. There are twelve tribes (this does not include the tribe of Levi, but does include both children of Joseph so that you still get twelve). Reuben had 46,500 (Num 1:21), Simeon had 59,300 (Num 1:23), Gad had 45,650 (Num 1:25), Judah had 74,600 (Num 1:27), Issachar had 54,400 (Num 1:29), Zebulun 57,400 (Num 1:31), Ephraim 40,500 (Num 1:33), Manasseh 32,200 (Num 1:35), Benjamin 35,400 (Num 1:37), Dan 62,700 (Num 1:39), Asher 41,500 (Num 1:41), Naphtali 53,400 (Num 1:43), plus the twelve who helped totals 603,550 (Num 1:46). The census follows a clear narrative pattern making it somewhat repetitious. It should not be surprising that Judah is most populous and even adding the two sons of Joseph together comes just short of Judah.

The order of the tribes in Num 1 is strange on first reading. Both the list of assistants and each tribe's census follows the same order except for Gad. The assistant's order of Dan, Asher, Gad, Naphtali is odd because they are not grouped by their mother or birth-order. The assistant's order follows their natural ranking among the sons of Jacob but the random order of these last four is another way of indicating their lesser status. In the census order itself, the movement of Gad to follow Reuben and Simeon prepares us for what will follow next (all as Iain Duguid observes in his commentary, p.41).

The second chapter shows the tabernacle at the center and the tribes arranged around it. Thus the tent of the King in the Ancient Near East is at the center (in other words, God is king). We mentioned this previously in the post about the tabernacle as heaven on earth on Exodus 25-31 and 35-40. But here we can add this observation Duguid makes: east of the tabernacle are the children of Leah (Issachar, Judah, and Zebulun), south of the tabernacle are the child of maidservants (Gad) and cursed children (Reuben and Simeon), west of the tabernacle are the children of Rachel (Manasseh, Ephraim, and Benjamin), and north of the tabernacle are the children of maidservants (Naphtali, Dan, and Asher). Thus there are three tribes on each side with the one in the middle leading that section.

Duguid also notes that the Levites are also arranged around the tabernacle with the priests on the east, the Kohathites carrying the most holy things on the south even though Kohath was Gershon's younger brother, the Gershonites carrying the holy things on the west, and the Merarites carrying the least holy things on the north. This arrangement is helpful for understanding later scenes like Num 16.

Duguid says, "Both elements that define the church -- the boundary and the center -- are important" (p.37). He calls the people of God "an edge-bounded group" who stand up to be counted (church membership) and "a center-focused group" who keep God at the center. Both ideas need to be held together: "your God will be my God and your people will be my people." Ultimately, Jesus is the boundary and the center -- that is, we are in Christ (boundary) and Jesus is Lord (center).

A genealogy of the sons of Aaron follows in the third chapter even reminding us of the fire incident (Num 3:4). The Levites belonged to God in place of the firstborn of each household (Num 3:12-13). They had guard duty with regard to the sanctuary and its furnishings but not military duty and so they were not counted in the census but they are numbered for this duty. Their guard duty included living between the people and the tabernacle to guard the people from it. There were 22,000 Levite males a month old and up (Lev 3:39) and there were 22,273 firstborn males in Israel (Num 3:43). Therefore, the other 273 had to be redeemed (Num 3:46ff). The Levitical sons of Kohath were then numbered in a census from age 30-50 (Num 4:2-3). These things were to prepare them to move the sanctuary on the journey. The same was done for the Levitical sons of Gershon (Num 4:22-23) and Merari (Num 4:29-30) for the same purpose.

Numbers 5 gives us some legal case studies in a narrative framework. First, they are to put the unclean outside the camp. Second, if they "break faith" they are to confess their sin and make restitution. And the third case is a special ordeal trial with water of bitterness for women suspected of adultery. Duguid classifies these cases as "sin as defilement," "sin as transgression," and "sin as unfaithfulness." And points the reader to Jesus as the solution to each.

Numbers 6 relates to us the Nazirite Vow. Duguid describes Nazarites as "a kind of temporary lay priest" (p.79). The Nazirites were set apart to YHWH by being set apart from alcohol and grapes, haircuts, and dead bodies (even immediate family). They are to be a microcosm of Israel, the kingdom of priests. The steps for cleansing are also mentioned should someone die suddenly in his presence and the steps for his offerings when the vow is complete are also described. And the Aaronic blessing is given, "YHWH bless you and keep you; YHWH make his face to shine upon you and be gracious to you; YHWH lift up his countenance upon you and give you peace" (Num 6:24-26). This was the blessing for the people of God.

Numbers 7 tells us about the twelve days of offerings in thanksgiving for the consecration of the tabernacle. The order of these offerings was from Judah, Issachar, Zebulon, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, and Naphtali. We can observe that they went in order from east, south, west, and north and by priority (thus Simeon before Gad and Manasseh before Benjamin, etc.) Afterwards an offering to set apart the Levites as the firstborn was given.

The whole section is set apart not only by location but also by the concluding phrase: "I am YHWH your God" (Num 10:10), a fitting way to end given its structural significance to ending paragraphs and other sections in the book of Leviticus.

Labels: census, gospel genre, membership, numbers, prophets, torah, tribes

Genesis began with a prologue and then consisted of ten books. The larger structure was one of prologue, narrative, poetry, epilogue. Exodus is not nearly as elaborate in structure. The organizational strategy is best understood thematically: salvation, law, and worship. The section on the salvation of the Israelites from the land of Egypt, the house of slavery is Exodus 1:1-15:21. The section on the law begins with 15:22 and continues through the end of chapter 24. The rest of the book is the section on tabernacle worship.

Exodus begins with a conjunction. The purpose of a conjunction (usually translated "and" in English even when a more specific relationship between the clauses is obvious) is to connect what follows with what came before. Exodus is continuing the story of Book Ten of Genesis. It is not continuing the poetry or the epilogue as much as it is continuing the narrative of Book Ten. Thus the first six Hebrew words of the book are a direct quote from the narrative. More specifically they quote the second telling of the move of Jacob and his family to Egypt in Genesis 46:1-27. The second telling begins with 46:8. "And these are the names of the sons of Israel, the ones who came toward Egypt" (my rough translation). Exodus begins with these identical words and summarizes the rest. Exodus, for example, lists the sons rather than giving the exhaustive list of the sons and their descendants. Both mention that the descendants numbered seventy (seven times ten) and that Joseph was already in Egypt. This is a clear case of recapitulation. Here it serves to tie the entire book of Exodus as a continuation of the narrative of Book Ten of Genesis.

Even though Exodus reports that Joseph and all his brothers and their generation had died, it does not give us another heading like each of the books in Genesis, "These are the generations of..." Instead, the new thing God would do begins with the New Testament Torah: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham" (Matt 1:1). This is the title of the Book of Matthew, not just the genealogy that follows. "The book of the genealogy of" is just another way of translating the Genesis book titles. The gospels are the same kind of genre as the Old Testament Torah books and there are many connections between Exodus and Matthew. Future posts will mention some of them. This difference between the two is very instructive as well. Exodus is highlighting continuity between the story of Genesis and the present circumstances.

Furthermore, the prologue of Genesis (Genesis 1:1-2:3)is the prologue of the entire Torah. So it should not surprise us, especially given how Exodus is a continuation of the Genesis narrative, that there are multiple connections between Exodus and Genesis 1. The first such connection is in Exodus 1:7, which Peter Enns translates, "The Israelites became fruitful and swarmed; they increased in number and became exceedingly strong" (NIVAC on Exodus, 41). The word choice of swarmed is instructive because it can be found in Gen 1:21 and 8:17 for animals to fulfill their creation mandates. The creation mandate for humanity in the image of God (1:28) is being fulfilled by the Israelites. Creation and salvation (new creation) are interrelated in Exodus. Future posts will mention many of these connections to Genesis 1.

Looking backwards to creation points us forwards to the new creation Jesus inaugurates with His resurrection. Looking forward to the Gospel of Matthew, points us forward to the way Jesus brings about a greater salvation than the exodus. It is instructive then that the transfiguration is a discussion with Moses (representing the Torah) and Elijah (representing the prophets). Moses was there at the first exodus. The prophets pointed us forward to a second exodus. And the content of their discussion with Jesus is "his exodus, which he was about to accomplish at Jerusalem" (Luke 9:31). Thus we will be looking at how the Book of Exodus points to the climax of salvation through Jesus Christ. Once you see how to do this with Exodus you should go back and do this with Genesis too.

Labels: creation, creation mandate, exodus, Genesis, Genesis 1, law, matthew, recapitulation, salvation, tabernacle, torah, worship

John H. Sailhamer's Introduction to Old Testament Theology, lays out the argument that we are developing and building upon (we are especially adding its relevance for the Christian).

The shape of the Hebrew Scriptures (Torah-Prophets-Writings, see the posting below) is intentional and apologetic. It marks a historical shift from the spoken word of God (sometimes alongside the written) to the written exclusively. And it marks a shift from prophets to wise men (wisdom teachers). The shape of the Hebrew canon was meant to guide the faithful Israelite to wisdom to know the will of God for their life between the cessation of prophecy and the return of the prophet Elijah and then the prophet greater than Moses.

The way the Torah-Prophets-Writings are stitched together reveals this agenda, which is from God.

Torah: The compositional strategy of Genesis is easily seen when one observes where the poems fall within the text. The same pattern is also true on a larger level in the Torah. Genesis itself has as its finale a poem and then an epilogue. Numbers and Deuteronomy do the same. Each of the epilogues looks forward to the next leader within Israel.

However, in Deuteronomy there is then a second poem and a second epilogue written from the perspective of the editor of the canon. In them Moses is dead. This is traditionally one of the most controversial issues of Torah scholarship - how can one say that Moses wrote it if Moses died during it. The answer: Moses did not write the second poem and second epilogue, which do not fit the original compositional strategy of the Torah but clearly betray a later redaction. This later edit is fully the word of God as well as fully the words of this editor. The second poem repeats themes from the Genesis 49 poem. But here the role of the Levites are treated more comprehensively - because the Levites teach the written word to the people [the Levites are wise men, wisdom teachers]. The poem says,

"They shall teach Jacob your rules and Israel your Torah" (Deut 33:10).

The second epilogue reveals the editor's intentions by describing Joshua as

"full of the Spirit of wisdom" (34:9).

The agenda is to make Joshua more like a wisdom teacher than a prophet. That this is written when prophecy has ceased in Israel (for at least 400 years before Christ came) and when it was not expected to resume until the end is clear from the next verse.

"And there has not arisen a prophet since in Israel like Moses, whom YHWH knew face to face" (Deut 34:10) and "none like him for all the signs and wonders that YHWH sent him to do" (Deut 34:11-12).

Thus concludes the Torah. No prophet greater than Moses has appeared. Prophecy has ceased. Look to Wisdom to know the will of God for your decision-making.

Prophets: The canon editor then stitched this together with the Prophets section. Joshua, opening the prophets, is portrayed as a wisdom leader. God tells Joshua,

"Only be strong and very courageous, being careful to do according to all the Torah, which Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go" (Josh 1:7).

Not turning to the right or to the left is wisdom language, and the promise that this will bring success is common in wisdom literature. As if to make this connection to wisdom concrete, the introduction to Joshua continues in this vein,

"This Book of the Torah shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success" (Josh 1:8).

Here we see the move from the spoken word of the prophet to the written word ("the book of the Torah" that you meditate upon) and we see the wisdom themes continue.

The Prophets ends with the Book of the Twelve, concluding with Malachi. The shape of the latter prophets within the Prophets moves in the direction of priestly concerns. Ezekiel would have been a priest and shows deep concern for priestly issues and the Book of the Twelve shows the same movement because the last three books are concerned with priestly issues. Malachi, for example, focuses on the job of the priests as teaching the Torah:

"True instruction was in his [Levi] mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. For the lips of a priest should guard knowledge, and people should seek Torah from his mouth, for he is the messenger of YHWH of hosts" (Mal 2:6-7).

Malachi ends with these words, though they are not necessary for the book on its own,

"Remember the Torah of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel. Behold, I will send Elijah the prophet before the great and awesome day of YHWH comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction" (devoted to destruction) (Mal 4:4-6 in English Bible).

Here the editor concludes the Prophets on much the same note that he concluded the Torah. The prophet greater than Moses has not appeared (it was not Elijah). Prophecy has ceased, adding that it will return with the return of Elijah before the coming of the prophet greater than Moses. Until then, look to Wisdom (study Scripture) to know the will of God for your decision-making.

The editor stitched the Prophets to the Writings just like he did the Torah to the Prophets. These seams are parallel.

Writings: The writings open with Psalm 1. Of course, Psalms 1 & 2 serve as an introduction to the entirety of the book of Psalms. This book has been compiled intentionally as well. But for our purposes remember that Psalm 1 is much like the opening to Joshua.

Psalm 1: Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; 2 but his delight is in the law of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. 4 The wicked are not so, but are like chaff that the wind drives away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; 6 for the LORD knows the way of the righteous, but the way of the wicked will perish (ESV).

Here again the way of wisdom is presented and the righteous wisdom teacher meditates on the Torah of YHWH day and night - and he prospers.



How is this relevant for those who live on this side of the New Testament canon?

The Old Testament is shaped to answer the question: "How do I know the will of the Lord when prophecy has ceased?" Now that we have a complete New Testament canon, with nothing to add or subtract, and prophecy has again ceased, "How do I know the will of the Lord?" Study the Torah, Prophets, Writings (Old and New). Study the written word of God under wisdom teachers because that has replaced the spoken word of the prophets. The written word is sufficient - we need nothing more to know the will of God for our salvation or to make any decision. We have the advantage of the Holy Spirit poured out on all flesh - the Wisdom of God is in our hearts and can show us the way of wisdom as a rule by using the written word of God. How do we know when one Proverb applies and another does not? This is a wisdom question. Wisdom is the paradigm for Christian living during this time between the end of prophecy (the end of the New Testament era) and the return of Jesus Christ.

This conclusion of course is not one that my Pentecostal friends (of which I have many here in Appalachia) can follow: they believe that the infallible spoken word still is to sought for direction from the Lord. They will often say, "the Lord told me to say..." or "the Lord has revealed to me...." But prophecy has ceased, just as it did before. I do not deny that God will work with some people non-discursively (bypassing teaching) but He does not do so infallibly today just as discursive prophecy (preaching) is not infallible today. Yet the shape of the Scriptures clearly show the advantages of the latter. Much more important is this consideration: NT writings like Ephesians do not describe being filled with the Holy Spirit as being someone who speaks in tongues or does other special prophecy but instead they say the Spirit-filled address one another in psalms, hymns, and spiritual songs; sing; make melody; give thanks to God; and the Spirit-filled household is a place of mutual submission (Eph 5).

As an additional note for those interested in the discipline of Biblical Theology: this makes a way for us to appreciate the role of wisdom literature. The question had always been: "How do books like Proverbs fit into Biblical Theology?" This gives these texts a place in redemptive history - they speak to how to live during the era between prophecy's cessation and Christ's arrival just as they point forward to an era of prophecy's cessation and Christ's return. Thus the almost instinctive drive to put Proverbs in pocket NT's is very wise indeed.

3 May 2008: I would like to add that in seminary we looked rather extensively at the hints within the NT that prophecy would cease with the end of the apostolic age. I was reading something that said the writings are always the last to be received as part of the canon -- this was true with the OT writings as well as the NT writings. Revelation was one of the last books to receive recognition as being within the canon. And it was part of the writings, but not just placed anywhere within the writings, it was put last. It is noteworthy then that Revelation ends this way:

"I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. He who testifies to these things says, "Surely I am coming soon." Amen. Come, Lord Jesus! The grace of the Lord Jesus be with all. Amen" (Rev 22:18-21, ESV).

What a fitting end to the NT canon. Like the ending of OT Torah and Prophets it acknowledges the gap between the end of canon and the coming of the Christ. And thus it serves as an appropriate end to the book as well as to the NT writings. Moreover, its warning about adding or subtracting from the book also then applies to the whole canon. This is my primary issue with the error of pentecostalism, it has to do with Scripture's own doctrine of Scripture, for infallible prophecy to continue is to add to Scripture. The problem is pastoral -- how can I help you discover the will of God to make decisions in your life? Wisdom, not prophecy, is the answer Scripture gives. And we discern wisdom in the community of faith -- thus issues of calling require both an internal and external call.

Labels: bible, biblical theology, book of the twelve, canon, cessationism, deuteronomy, elijah, Genesis, hebrew scriptures, joshua, malachi, moses, pentecostalism, prophets, psalms, sailhamer, torah, wisdom

OT Canonical Order assumed in the NT: Jesus said,

"everything written about me in the Law of Moses [Torah] and the Prophets and the Psalms [Writings] must be fulfilled" (Luke 24:44).

The Psalms, the first and largest book of the writings section, is often used to refer to all of the writings. And Jesus said to the scribes and Pharisees,

"on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sancturary and the altar" (Matt 23:35).

Jesus is refering to the first book Genesis (where Abel is the first death) and the last book of the Hebrew canon Chronicles (where this Zechariah is the last death). Thus he is using this as shorthand for all of the righteous saints who died in the Old Testament Scriptures. Jesus assumed the OT canonical order stated below.

It is the order found in Jewish Bibles. Thus, the Hebrew Scriptures are often called the Tanakh (in Hebrew, T is for Torah, N for Prophets, K for Writings). Here the Westminster Confession of Faith could use some reformation as it lists the Old Testament books in a different order reflected also in English language translations of the Bible. Notice that the New Testament follows the same God-given pattern...

Torah: In the beginning (Genesis); Exodus; Leviticus; In the wilderness (Numbers); and These are the words (Deuteronomy). The phrases are the Hebrew titles (the first word in the Hebrew text).

Prophets: Joshua; Judges; Samuel; Kings; Isaiah; Jeremiah; Ezekiel; The Book of the Twelve (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi).

Writings: Psalms, Job, Proverbs, Ruth, Song of Songs, Qoheleth (Ecclesiastes), Lamentations, Esther, Daniel, Ezra-Nehemiah, Chronicles.

New Testament Torah: Matthew, Mark, Luke and John

New Testament Prophets: Acts

New Testament Writings: Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

Eugene Peterson suggests that Acts is partially Torah and partially Prophets, making the fifth book of NT Torah. Then he makes most of the epistles Prophets while James and Revelation are writings. Sometimes I am persuaded by this argument.

Early comments: As you might guess, you can compare the Books of Moses to the gospels and Joshua to Acts. And putting them this way helps you see why Daniel and Revelation have so much in common -- they are both apocalyptic (genre) writings (section). Nevertheless, do not flatten the Bible and ignore the historical nature of special revelation.

First observation: Old Testament books that have been divided in the English Bible into two should be read as one book. For example, 1 Kings and 2 Kings is one book as is 1 Chronicles and 2 Chronicles. One you might not realize is that Ezra-Nehemiah is also one book. And it is very important to read the so-called minor prophets instead of as separate books as The Book of the Twelve. They have been edited together to be read as a single book. It would also be appropriate, though divided in the order of the New Testament, to read Luke and Acts as one book. The reason that the gospel of John divides them in our canon is that John is assuming that you already know the stories we can find in Matthew, Mark & Luke. Thus he writes a book that reflects much more theologically on the life of Christ.

It is worth noting, unlike in the OT the 1 Letter, 2 Letter, 3 Letter designations in the NT are indeed separate letters and should be read as such but putting them next to one another also encourages you to see the connections between them. In this order the authors of the epistles are separated: Romans through Philemon are by Paul, Hebrews is by an unknown author, James, Peter, John, and Jude are as the names suggest.

Second observation: You should read Scripture according to these divisions (Torah, Prophets, Writings, Old and New). How you read the OT Torah is different than how you read the OT Writings.

To build on this observation: Each book needs a unique reading strategy and knowing where they fall in the canoncial order helps. One thing that is necessary for interpretation is to identify the kind of writing (the genre) that you are reading. You read a grocery list differently than a love letter and a fable different than a history textbook. And so you should read Matthew differently than Revelation and Psalms differently than Isaiah. Not every scholar will agree on the genre of a text. For example, one person might say that you should read Deuteronomy like you would read the gospels. It contains his speeches but it also includes information that is likely told by someone telling us the story. Another will mention that the book resembles an ancient treaty formula. Actually both of these observations are helpful for Deuteronomy, especially the former given our discussion. Knowing which section of the canon a book falls into will help you to identify the genre. For another example, Daniel is a wisdom book (found in the writings alongside other wisdom books) and not one of the prophetic books. This does not mean that Daniel does not include prophecy but it does mean that you should read it differently than one of the prophetic books. It is a failure to recognize this truth that has led to all sorts of interpretive mistakes.

Third Observation: And when we read the books in order we should also interpret them in order, thus Ruth and the woman in Song of Songs are examples of the virtuous woman of Proverbs 31 (in the Hebrew order it is Proverbs, Ruth, Song of Songs).

May you read Scripture afresh. Amen.

Labels: bible, book of the twelve, canon, daniel, deuteronomy, ezra-nehemiah, hebrew scriptures, prophets, proverbs 31, psalms, ruth, scripture, song of songs, Tanakh, torah, writings