Isaiah 43.16, 18-19:
16 Thus says the Lord,
who makes a way in the sea,
a path in the mighty waters…
18 Do not remember the former things,
or consider the things of old.
19 I am about to do a new thing;
now it springs forth, do you not perceive it?
I will make a way in the wilderness
and rivers in the desert.
The exodus was God’s grand display of his mighty arm. He drowned the world’s greatest army, Egypt, in their own sea and rescued his people who had been their slaves for 400 years. Israel had been redeemed, and this language permeates both Testaments. However, I myself have missed most of these connections. The idea here is the same as that in Bryan Estelle’s Echoes of Exodus (review): show how the biblical writers incorporated exodus imagery into their stories, psalms, and praises. But Roberts and Wilson take a different tactic in this book. Instead of showing how one or two ideas are seen throughout a particular passage, the authors take the whole image of the exodus and apply it to different passages of Scripture.
Many find the Bible to be dissonant. Stories are boring, they don’t make sense, the heroes are hardly heroic, and the Big Man Upstairs has it out for the humans. The authors present the analogy of the Bible as a song. Some notes seem to be out of place. Some are sharped. Some are flattened. Some are repeated over and over. “You can’t prove logically that West Side Story is based on Romeo and Juliet. The echoes cannot be proved, any more than you can prove that a joke is funny. Rather, they have to be heard” (13). The exodus, like a song, and like a joke, must be heard. It cannot so easily be explained, but it must be understood for Israel’s story is ours (1 Cor 9.10; 10.11; Luke 9.31). The authors express our generation’s desire for freedom. But yet despite all of the liberation, people continue to fall into bondage, often by their own doing (Prov 26.27). The Church needs to understand that the God who redeemed Israel, and who has redeemed his Church through the blood of Christ, has played exodus riffs all throughout his story.
This book is really only about 150 pages, yet it took me a long time to read. Once I came to the First Movement: Out of the House of Slaves, I pulled my Bible out ready to take notes. Little did I know, this would not be a quick read. Adam and Eve were to be fruitful and multiply, extending the garden for the King. But they were out-crafted by a serpent. In Egypt, God’s people are fruitful and multiplying, yet they are building a kingdom for the serpent-king. Moses is put in an “ark,” passes through the water, and is saved by the serpent-king’s daughter, just as Israel will be saved from the waters. When Israel passes through the Re(e)d Sea, the waters divide and they walk on dry land, just as at creation when the waters above and below divided and dry land came to be (Gen 1.6-10). Jesus, the one who tabernacled among men, housing the presence of God, walked through the Jordan just as Israel had done before. Sinai brought national apostasy; Pentecost brought national blessing. Instead of 3,000 people dying at Sinai, 3,000 are cut to the heart at Pentecost and repent.
Missionary progress in the second half of Acts is a continued exodus cycle. Believers are forever leaving cities—often where they have been suffering—before venturing off into foreign lands, flourishing and succeeding, incorporating Gentiles in their number, and returning in triumph. More specifically we have Peter, who was going to be killed at Passover by the wicked king, waking up at nighttime, being told by the angel of the Lord to get dressed and put on his sandals, escaping captivity, and passing through a gate that opens for him “of its own accord” (Acts 12:10)… And in the final chapters, as Paul approaches Rome, we have yet another echo of the exodus: Paul escapes from the chains of captivity, goes on a journey for which we have an unusual level of geographical detail, and plunges into the sea, before emerging vindicated on the far side, revealing the healing power of God, and continuing toward his final destination. (140)
There is so much more to say, but so little space.
There are four movements. In the first, Israel moves from Egypt to the wilderness to the promised land. In the second, we see the exodus in Genesis in the lives of the patriarchs (see especially the wonderful section on Lot). The third movement leads the reader through Israel’s prophets and writings: Ruth, Samuel, Kings, the prophets, and Ezra, Nehemiah, and Esther. In the fourth movement, the reader is brought through the greater work of God—the second exodus.
The Spoiled Milk
If there’s a downside to all of these connecting webs, it’s that some are hard to believe. Perhaps because there are too many connections between the stories, but cross-references really would have helped. Although perhaps that would have caused the book to feel more like a chemistry book than a concept album. Regardless, some connections are too difficult to find in the text. Commenting on Abraham & Co’s journey in Genesis 12-14, the authors state, “As they move from the north to Shechem in the center, then down to Bethel and Ai, and finally into the Negeb in the south, they are doing what Joshua will later do, and claiming the land for the Lord” (67). I tried searching for the terms, but, without a map, I just couldn’t see how this worked.
Speaking about the man of Judah and Jeroboam in 1 Kings 13, the authors note that “as the man from Judah is killed by a lion, so the Lion of Judah will be killed by men” (103). This seems to have been placed here more as a convenient fit than because it is a real connection. There are others for sure, but for the majority of the time I looked at what they said and searched my Bible to see if I could find it. If I did, my pen was ready. Already in the Prelude the authors have tipped their hats that their readers won’t agree to everything. Sometimes it may feel like they’re reaching, but sometimes some over-extending needs to be done to get us to use our imagination.
Recommended?
I highly recommend this work. I was baffled that I had neither seen nor heard of too many of these exodus riffs. Yet nonetheless, here I was hearing many of them for the first time. And for those riffs which were not new to me, I could listen and hum along as they were played. Echoes of Exodus brings out the story of the Bible. This won’t revolutionize the way you read the Bible, but it will give you a greater appreciation for the artistic ability of the biblical authors to subtly reveal how God has woven his exodus redemption into the lives of his people—both past and present.
Between this book and Bryan Estelle’s Echoes of Exodus, this book is shorter, less “academic,” and more enjoyable to read. Buy this book.
Lagniappe
- Authors: Alastair Roberts/Andrew Wilson
- Paperback: 176 pages
- Publisher: Crossway (March 31, 2018)
Buy it on Amazon, Crossway, or Adlibris!
Disclosure: I received this book free from Crossway. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/waisidx_03/16cfr255_03.html.
Book Review, Exodus (AOTC), T. D. Alexander
T. D. Alexander, senior lecturer in Biblical Studies at Union Theological College in Belfast, Northern Ireland, has spent the better part (or all) of his career in the book of Exodus. Having written on the Pentateuch (From Paradise to the Promised Land) and biblical theology (From Eden to the New Jerusalem, New Dictionary of Biblical Theology), he has written two commentaries on Exodus: One in the Teach the Text series and this one in the Apollos OT Commentary series.
Alexander doesn’t spend much time (ca. 32 pages) in the introduction, but he does spend a few pages on the story of Exodus and how it leads to the rest of the OT and NT books. Who wrote the book of Exodus? Alexander doesn’t think it all had to be written by Moses, saying that even though Jesus himself refers to the “book of Moses” (Mk 12.26), that title may just refer to Moses’ influence as a central figure on the Pentateuch. Exodus has a few places where Moses is said to have recorded God’s words, but Moses is not mentioned as “the author.” One does not have to be dogmatic on the issue while still not agreeing with the Documentary Hypothesis (DH), a theory Alexander helpfully and graciously critiques all throughout his commentary.
With each section of the commentary Alexander provides his own translation of the Hebrew text, relevant notes on the text dealing with translational and linguistic matters, the form and structure of the unit, comments on the passage, and a final explanation which often brings together Exodus with the rest of the Bible and pairs it with our daily life and ministries.
I’ve summarized a few of Alexander’s points on debated matters below. I wish I could write more, but you’ll have to get the book for that (or just ask in the comments below!)
4.24-26: The blood of Gershom’s circumcision averts the death of Moses whom God was going to kill. How could Moses lead Israel to live under God’s covenant if Moses himself couldn’t follow his instructions? This scene anticipates the redemption of God’s firstborn, Israel, through the blood of another. Even Yahweh’s own messenger “cannot be presumptuous regarding the continuation of his own life. Those who pronounce God’s judgment on others should also be aware of being judged by God” (109).
6.3: The Patriarchs “knew the name ‘YHWH’ and associated it with the divine promise of land” (117). Alexander agrees that God’s words should be translated as “My name is YHWH. Did I not make myself known to them [the patriarchs]?” (125), and that the Patriarchs didn’t understand the significance of Yahweh’s name like the redeemed Israelites will.
Alexander is extremely insightful with keeping the context of Exodus and of the whole canon in view in his exegesis. God is not an angry deity. Rather, he wants his people to be holy, and he expects them to be loyal and to leave behind egregious sinful ways.
34.11-14: “YHWH involves Moses as mediator in the process by which God will both forgive and punish the Israelites (cf. 34:6-7)” (625). The golden bull of Exodus 32 “stands in sharp contrast” to God’s revelation in chapter 19 and the covenant ratification ceremony in chapter 24 (630). God’s anger and willingness to destroy Israel shows how horrid their sin was: adultery against their marriage partner, the God of the universe who would give them every blessing and to whom Israel said they would obey in every way.
The Spoiled Milks
Alexander provides a few scholars’ outlines as examples of how to structure Exodus and both agrees and critiques aspects of all of them, but he does not provide his own. If you want to know his “outline,” you would have to go through the entire book and write down every heading. He’s divided Exodus into 64 sections, and there are a few broad headings: 1.1-2.25; 7.8-11.10; 15.22-18.27; 19.1-40.38. As you can see, there is no heading for 3.1-7.7 or 12.1-15.21. How should the reader group these two sections?
Second, there are no footnotes. Though it is nice to see the main text fully cover every page, the main text also becomes very crowded and cramped. Those whom Alexander critiques are mentioned in the text, often in between his own thoughts on a passage. With footnotes, the flow of thought is easier to follow. Regardless, these points in no way outweigh the weight of Alexander’s own scholarship and work in this volume.
Recommended?
Alexander’s Exodus volume is a wealth of critical and conservative knowledge. Alexander’s years of research on the Pentateuch and biblical theology show forth in the wisdom of his writing. He is careful and thorough with each section before him, and he is aware both of the rest of Exodus and its canonical setting in the Bible. Alexander brings an understanding of God’s word to his readers as God’s word. Both of his volumes on Exodus (see his Teach the Text volume) ought to be picked up, and, if pastors can only afford (the time and money) to use one scholarly commentary, they should choose Alexander’s volume first above all the others to teach their congregations God’s whole word.
For preaching resources, along with the TTC volume, Motyer is good. I’ve not found Enns to be helpful the times I’ve used him, especially not now when compared to Alexander.
For example (and I’m not foolish enough to think Exodus is “easy” to interpret), on Exodus 21.20-21 Enns asks what the punishment is that the slaveowner would receive for beating his slave if it results in the slave’s death. If the punishment were the death penalty, why say that the master wouldn’t receive the death penalty when the slave doesn’t die? That should be obvious to the Israelites. However, Alexander says the punishment the master would receive if the slave dies (v. 21) is the death penalty, based on 21.12. However, if the slave doesn’t die, the master is still punished because he has lost time and money because his slave has been out of work. And, depending on how the master injured the slave, the slave could go free (vv. 26-27). Because of context, the details do not have to be so “frustratingly unclear” (Enns, Exodus, 446).
Lagniappe
Buy it from Amazon, Adlibris, or IVP Academic
Disclosure: I received this book free from IVP Academic. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/waisidx_03/16cfr255_03.html.
4 Comments
Filed under Review
Tagged as AOTC, Apollos Old Testament Commentary, David Baker, Desmond Alexander, Documentary Hypothesis, Exodus, Gordon Wenham, Pentateuch, T. D. Alexander