Final Exam Part 2: Exodus 20

Discuss the components that make up a loyalty oath (suzerain-vassal treaty)and explain how Exodus 20 (the Ten Commandments) fits into that genre.

The most prevalent and well preserved writings of the Ancient Near Eastern culture were that of the suzerain-vassal treaty structure so it is by no mistake that the writings of the Old Testament from that time period would incorporate that into into their literary structure. The Ten Commandments provides one of the clearest forms of that use. The preamble, or the statement of the covenant parties, shows God to be the great King in verses 1 to 2a. Next, the historical prologue, provides the context for what the great king has done for his vassals, Israel, in delivering them out of slavery. The great king has redeemed his people in verse 2b. As the Ten Commandments continue to unfold in verses 3 - 17, we see the stipulations or the law that set the parameters for loyalty oath such as: remembering the sabbath, honoring your parents and so forth. Within these stipulations we discover divine sanctions or cursings and blessings for disobedience and obedience to these stipulations. Cursing like punishment for sin and blessings like enduring love to the family of covenant keepers. The preservation or documentary clause of this suzerain-vassal treaty was given to Moses by God on Mount Sinai and was to be set inside the Ark of the Covenant protecting and preserving this loyalty oath from any additions, corruptions or redactions. Finally, the witness of this treaty was before the entire assembly of God's people at Mount Sinai as it was consumed by fire. This witness would be preserved in the Ark as the Israelites camped all around it when they rested, and would lead them throughout the wilderness as they marched towards the promise land. Ultimately, God is the divine witness and preserver as he made his presence and dwelling place above the Ark upon the mercy seat.

Final Exam Part 2: Abrahamic Covenant

The Abrahamic Covenant, as we discussed in class, consisted in three promises, two which were significant in Genesis. What were these two significant promises? Describe also the two-fold fulfillment of these covenant promises in the history of redemption.

God gave Abraham the promise of a great blessing in Genesis 12 through the promises of a son or seed, through the promise of a land to call their own in Genesis 15, and finally the promise of a covenant law to govern the people in the land in Genesis 17. The significant promises in Genesis are that of the seed in the promised son and heir, for without an heir Abraham could not become a great nation. And the promise of the land to call their own, so that they could find rest in the dwelling place of God as Adam experienced in the garden. The initial fulfillment of the promised seed is a typological fulfillment in Isaac pointing towards the true fulfillment in Jesus Christ as the seed of Genesis 3 and Galatians 3. The birth of Isaac leads to the establishment of the patriarchal line of Abraham, Isaac and Jacob which gives rise to the royal family in Genesis finding greater fulfillment in the Nation of Israel as evidenced in the Hexateauch. Finally this promise realizes its true and ultimate fulfillment in the birth of Jesus Christ, the true Israel. The second significant promise of land is given its typological fulfillment in the Book of Joshua, but the foundations for the people dwelling in the promise land are laid in Genesis. It is important to note that the dwelling place of God was the focus of the need of land and rest. The true seed, Jesus Christ, would pave the way to the true promise land of the eternal, heavenly Kingdom. This the ultimate dwelling place of God, where true rest and true fulfillment of God's promise will come.

Final Exam Part 1

Describe its significance in the place of the redemptive history. You are free to write as much as you need, but one page per passage should be sufficient. Use additional sheets of paper for your answer.

Genesis 49: 8-12
The line of Judah is the most significant line of the covenant family of Israel because it is form his offspring that the ultimate Redeemer King will come. Jacob's blessing upon his son reveals this truth through the kingly imagery, the promise of the Prince of Peace and through the sacrificial prophesy of the blood covenant. Judah is presented as the typological king that the Lord Jesus Christ truly is. Genesis 49:8 reveals the exalted status of a kingly ruler that is obeyed and bowed down before. Genesis 49: 9-10 continues to show a victorious king who rules as Christ will rule through his victories over sin and death. The climax of the kingly rule of Jesus Christ will be as the Prince of Peace or Shiloh as Genesis 49:10 reveals his true fulfilling nature in the blessings of Judah. This climax is made effectual through the one true blood sacrifice of Christ on the cross. The donkey that Jacob blesses Judah with is the very same donkey that the triumphal king will ride to the cross as a sign of the true nature of his sacrifice. This is the same donkey of Zechariah 9 and Luke 19 showing the promised King's redemptive powers. Finally this passage paints the image of shed blood and victory over death as Jesus Christ fulfills the stained robes with his own blood as the consummation of his redemptive power.

Exodus 12: 12-30
The active power of God to save his people through the shedding of redemptive blood is given through a vivid picture of salvation and death here in Exodus 12. Judgment is delivered upon the Egyptians as was promised as death plagues the land. This was the final sign and wonder given to reveal the Divine Creator King. The sacrifice of the paschal lamb was ultimately fulfilled in the death of Jesus Christ. His death and shedding of blood was like the active protection of YHWH for the people of Israel in Exodus 12. The propitiatory nature of covering the houses of God's chosen people and His active preservation of their lives puts the psach in a more proactive light than does the passive nature of simply passing over. For it is God, seeing Israel's obedience to his command that he actively protects them from the Destroyer. Just like it is Jesus Christ who uses his own blood to actively cover over His chosen people to preserve their lives unto everlasting life.

The Gospel of Leviticus

Assignment:
Describe the theology of the atonement in the Book of Leviticus.

Reading Report - God of Promise

1. The Big Idea?
We are made to be in relationship, the vertical relationship with God and the horizontal relationship with one another. The key factor in that relationship is that of made and kept promises that make covenant theology and Reformed theology synonymous because it is the covenant that Reformed theology attributes the architectural structure of scripture. God’s purposes through the covenant are to be known by his people and to know his people by binding himself to them in the form of promises and blessings. This is what binds the community of Israel together in the Old Testament and what binds Christians together today.

2. God and Foreign Relations
The basic form of the covenant established by God with Israel, as witnessed and attested to in scripture was made within the context of a culture that highly valued the suzerain-vassal treaties of second millennium BC. The elements of a treaty are the preamble which identifies the great king or the one who is making the treaty, in this case God himself. Next is the historical prologue which not only justifies what the great king will do, but shows what he has done. Following that are the stipulations which signify the terms of the treaty and the sanctions which signify the consequences for not upholding the terms. Finally the treaty tablets are deposited in the sacred temples as a witness to all what has been done and to ensure that there would be no modifications. God used the present culture in which to establish his covenant with his people, as the Great King who initiates, keeps and binds himself to his covenant promises taking the punishment of the sanctions on himself.

3. A Tale of Two Mothers
Here Horton begins to distinguish between the Abrahamic covenant as a covenant of grace (or unilateral and eternal) and the Sinaitic covenant as a covenant of law (or conditional and temporal). The basis for this argument is the Galatian heresy and Paul’s distinction between the two mothers in Galatians 3. When God made his bond with Abraham it was out of grace and because of Abraham’s faithfulness his heirs would receive the benefits of the promise; however, in Horton’s estimation the covenant made with Moses was fragile because the people’s faith was fragile and therefore not eternal like the covenant with Abraham.

4. A New Covenant
Horton continues to develop this distinction between law and gospel as he points to the covenantal attorneys, the Prophets, specifically Jeremiah who draws the distinction between external command and internal willingness, conditions and promises, the letter and the Spirit as law and gospel. He then admits that the Sinaitic covenant is offered in terms of the gracious history leading up to it, but then states that the coming messiah displaces the types and shadows of the covenant rather than fulfilling the law by obedience that Israel and we could not. Then Horton does state that Jesus Christ is the fulfillment of the unilateral promise of the Abrahamic covenant and the typological fulfillment of the bilateral conditions of the Sinaitic covenant, but in my estimation this ignores the requirement for Abraham to respond in faith to God’s promises (bilaterally) and the fact that God is the one who keeps the law perfectly (unilaterally). There are unilateral and bilateral elements found in both covenants; therefore, since God justifies by faith alone and not on the basis of works they are both a part of the covenant of grace.

5. From Scripture to System: The Heart of Covenant Theology
There are three overarching covenants presented in scripture, the Covenant of Redemption, the Covenant of Creation and the Covenant of Grace. These covenants all exist within the framework of federal theology or solidarity of the representative head. The first of these the Covenant of Redemption or the pactum salutis is the covenant established in eternity by the three persons of the trinity to bring about the redemption of God’s people through the person and work of Jesus Christ. The Covenant of Creation or Works (foederus naturae) was established in the garden with Adam which required his obedience to maintain life and integrity, and according to Horton the Sinaitic covenant is a re-establishment of this Covenant of Works. Finally the Covenant of Grace (foederus gratiae) is established with Adam immediately following the fall as a fulfillment of the promise made by the Godhead in the pactum salutis to bring about redemption through Jesus Christ who fulfills the foederus naturae as a federal head for those elect who were trapped in sin by Adam and provided everlasting life by the second Adam, Jesus Christ.

6. Providence and Covenant: Common Grace
There is a real partnership that exists in covenant theology despite the fact that the two parties involved, God and his people are not equals. God’s grace is not limited to the special grace that he provides his covenantal people, but also extends to all of creation and those outside his covenant through common grace. Here we see sin restrained from wreaking more havoc upon the world and we see God’s benevolence to the entire world through sustaining not only the earth but the people who enjoy lives and families just like his covenantal people. The City of God and the City of Man intersect, but they are not infused together. Finally, we must remember that as covenant people of God, the Bible is our constitution and not of the secular state. As we engage society we must not seek to enforce a theocracy, nor can we stand by and watch injustice prevail, but we must engage society recognizing the coming Kingdom and the restraining and sustaining power of common grace.

7. The Covenant People
Horton here makes the distinction between the national covenant of laws made at Sinai and the gracious covenant made with all believers as children of God to show a difference between Israel and the Church before God. As the former has been replaced by the later Horton makes the point that national judgment has been visited upon Israel for their disobedience, but individual salvation remains possible for those in Christ. Finally while the covenants of been formed and the canons have been completed there is still an as of yet unfulfilled fruition of each, so in a sense even though they are final they are left open until that great fulfillment.

8. Signs and Seals of the Covenant
In both the Old and New Testament there are signs and seals that are used to ratify the treaty of peace between God and man proclaiming the truth of the Word of God and pointing towards the fulfillment of a promise. The reality of the sacraments is not found in what these signs and seals physically do to us, but it is found in the spiritual fulfillment of what God does for us as signified by the sacrament itself. Both circumcision and baptism act as an initiation into the covenant of grace, but neither confirms election, regeneration or justification. Both the Passover and the Lord’s Supper are covenantal meals signifying communion and union with the mediator. While there is fulfillment of this initiation and union in the Old Testament there is great fulfillment in the New Testament sacraments which seal upon our hearts as a sign to us and those around us the truths of the Gospel and the God who forever bound himself to us.

9. New Covenant Obedience
Law and love are both necessary as an expression of God’s holiness or transcendence and his deep care and concern for his people or his immanence. The law convicts us of our inability to be and remain holy forcing us to turn towards Jesus Christ who will make us a holy priesthood despite our inabilities and limitations. Apart from Christ the law either lead to despair or self-righteousness, but in Christ we can rest in what he has done for us and in us by reconciling us to God and united us to himself through his covenant promises to his covenant people.

Reading Report - Images of the Spirit

1. The Glory-Spirit and His Human Image
Kline’s basic premise is that the imago Dei or the image of God is best understood by seeing the theophanic Glory of God or the Holy Spirit as being present at the time of creation. Not only was the Spirit present at creation, but was the archetypal Glory of God which gave the image of God, man, a life-giving breath in his physical body. Consequently the image likeness that man derives from the Creator-Spirit is shown by scripture to be like a son deriving his image from his father. Finally we see that not only is man made in the image of God, as in a reproduction, but also in the glory-likeness as in a reflection of the original Glory of God.

2. A priestly Model of the Image of God
Being made holy and being set apart God uses both a architectural structure and human form in which to dwell and show forth his Glory. First we see this in the construction of the tabernacle, being made in the likeness of the garden as God’s dwelling place. Once again the Glory-cloud, like at creation with the Garden fills the tabernacle to seal it as the Spirit-temple. Now the priests were set apart to bear the vestments of the tabernacle and to display the Glory-cloud upon and within them. Finally as a seal upon the people of God, his Glory-cloud fills them and covers over them with the image of God as a covenant sign upon their hearts, their very likeness and their reflection of his glory borne out in the imago Dei.

Reading Report - Numbers and Deuteronomy

19. Towards the Promise Land
The book of Numbers illustrates the preparation of the people of Israel as the leave Mount Sinai and begin their forty year journey through the wilderness to the promise land. The exodus generation did not survive the journey and their death is recorded because of their disobedience and lack of faith and trust in God to provide that which he promised.

20. Murmurings
The people of Israel not only show a lack of faith in God, but in the people that God has chosen to lead them as they rebel against authority. Their rebellion not only displays a lack of trust in God to provide what he has promised to provide, but also ignorance of what he has already done on their behalf by bringing them out of slavery and setting their captive hearts free to worship their God. But even despite their rebellion, God still maintains his promise to provide the land of Canaan. The New Testament implication is that while the Israelites failed in their wilderness testing, Jesus Christ not only does not fail, but triumphs over death and Satan to provide the promise land to the New Testament believer.

21. Love and Loyalty
The book of Deuteronomy draws to a close the wilderness time and is the opportunity for Moses to speak his last words of love, encouragement and reminder to his people of the ways of the Lord. He reminds them of the special relationship they have with God through the covenant that he has established with them to be their God and their provider. The people are continuously reminded that obedience provides life and disobedience brings death, so they must be mindful of both the covenant promises of blessing and the covenant consequences of cursing. The New Testament implication is the same as the old, that we are to have only one God, and we are to give all of ourselves to him as his covenant relationship is established and renewed by Jesus Christ in us, so that we may remain faithful and obedient.

22. Why Israel?
Deuteronomy reminds us that Israel was not chosen because of something special within them, but because the Lord desired to build a covenant community in which to display his gracious and unmerited love. The consequence for Israel in being chosen was the responsibility in keeping the covenant for the world to see, so that they would see the righteousness of God on display. The New Testament implication is that all who are chosen in Christ are divinely elected to keep this covenant by having faith in the Lord and obeying his word.

23. Conclusion
The Pentateuch establishes the back drop from which the rest of scripture unfolds the story of redemptive history. It is established in the people and history of the Israelites continues to shine forth redemptive truth even in the midst of their failures and rebellion against God. The coming messiah is not only promised, but the family line in which he will come from is established, preserved and chosen from the very beginning. The types and shadows that are given in the Pentateuch point us towards a greater fulfillment in the new covenant, in the person and work of Jesus Christ and ultimately an even greater fulfillment in the new heavens and new earth to come.

Reading Report - Leviticus

16. Be Holy
The Exodus narrative continues into the book of Leviticus as the fulfillment of God’s instructions to Moses to set apart a holy priesthood is shown. The focus of Leviticus is the setting a part of the particular people who would minister on behalf of the Lord, their consecration and being made holy before the Lord. The narrative unfolds demonstrating that certain people, places, objects and even periods of time would have differing degrees of holiness associated with them. Being holy allows one to experience life as it is meant to be, unmarred, and reflecting the moral perfection of our God which provides life giving spirit and saves us from death. The New Testament implication is that the people of God are still meant to remain holy even today, as God continues to intervene and make his children holy by the power of the Holy Spirit in the sanctification process.

17. The Sacrificial System
Vicarious satisfaction or substitutionary atonement lay at the heart of the sacrificial system, which lays at the heart of the Levitical process of making one holy, clean and blameless before our holy God. The sins of the people were placed upon the animal whose blood was shed as a substitute for their own, which bears its fullest picture in the Day of Atonement. This was the way for Israel to restore their relationship with God. The New Testament implication is seen in the vicarious death of Jesus Christ, whose blood was shed to make satisfaction for our sins and to provide a restored relationship for those that are in Him with God.

18. The Clean and the Unclean Foods
The food regulations upon the people of Israel where once again meant to set them apart as a holy nation, as clean and unclean animals were most likely representative of clean and unclean people or people in and out of the covenant. Additionally, clean animals were broken down further into sacrificial and non-sacrificial like the people of Israel were priestly and non-priestly. The New Testament implication here is that the clean Jew and the unclean Gentile distinction was no longer necessary and that the sacrament of the Lord’s Supper was instituted so that the people of God could be set apart and identified as His by participating in this covenantal meal.

Reading Report - Exodus

12. Who is the LORD?
Exodus is the continuation of the narrative for God's people as the nation of Israel is born, so while the promise of nation has been fulfilled it has been fulfilled without the people experiencing a personal knowledge of the Lord. Exodus focuses on the significant attributes of the Lord that are necessary for Israel to experience intimate blessing and knowledge of the Lord. Thus Israel develops a special relationship with the Lord, established by the Lord himself as he takes the initiative in revealing himself through theophonies, signs and wonders providing Israel with the privilege of growing in the knowledge of the Lord. There is a focus on knowing God as he truly is and not how he is imagined to be, so that he may be properly worshiped. The New Testament implications of this intimate knowledge of the Lord can be found in the person and work of Jesus Christ as he provided an incarnate view of God himself, revealing signs and wonders and ultimately pointing us towards worshiping the true God truly in word and spirit.

13. The Passover
The Passover is a propitiatory event where both God's judgment is averted and the people of Israel are literally covered over by the blood of the lamb which provides salvation from judgment. The Israelites are instructed to keep this as a continual celebration through the reenactment of the Passover, keeping the fest of Unleavened Bread and by the consecration of the first born male. There participation in the Passover sanctified them and presented them as a holy nation to God as a true royal lineage. The New Testament implication is the propitiatory event that Jesus accomplished through his death as the perfect paschal lamb averting God's judgment, taking it upon himself and imputed his righteousness upon us by covering over our hearts with his redemptive blood.

14. The Covenant at Sinai
God engulfs Mount Sinai as a display of his transcendence, but also his immanence as he invites the people of Israel to encamp at the base of the mountain and furthermore invites their mediator, Moses, to the mountain to experience this display more fully so that he could bring back to Israel the very word of God. Again we see God initiating this covenant and inviting Israel to respond in obedience. God's word is set before them so that they may be a holy nation, preserving life and worshipping the Lord as he commanded them to do. The New Testament implication of God's law is that we must first and foremost love God and by implication we will then love our neighbor, as Jesus came to fulfill the law and inaugurate the new covenant through his death, resurrection and ascension.

15. The Tabernacle
Exodus concludes with the command to build the tabernacle and the Israelites obeying this command given to Moses to the very last detail. This was important because this would be where God would dwell among them, at the heart of their camp would be the tabernacle containing the holy dwelling place of the Lord before the people. This is where once again God and humanity would dwell together like in the Garden of Eden, but only certain men consecrated for this particular purpose would be allowed to enter and minister on behalf of the other tribes. The New Testament implication of the tabernacle is that all who are in Christ would be tabernacles and the place where God would dwell among his people.

Reading Report - Genesis

7. An Overview of the Pentateuch
The Pentateuch contains a single plot flowing through each of the books in a skillfully unified narrative from start to finish. There is a focus on the link between the promise of blessing and the nationhood of Israel, for the nation cannot be born without the fulfillment of the promise. There is also a link between the faithful promises of God and the faithful trust that the people must have in those promises to enjoy them. Finally, while the fruition of God's blessing is realized in the people of Israel they do not experience the fulfillment of God's blessing realized in the promise land, so the end of the Pentateuch is future oriented and is an unfinished story completed in the book of Joshua.

8. The Royal Lineage in Genesis
The book of Genesis begins by focusing our attention on the most important family line of Adam and traces this line throughout the book giving careful attention to the seed of the woman, while interweaving a view of the seed of the serpent. Adam's family line though is a royal line of chosen descendants in which God actively works to preserve and continue the seed of the woman unto salvation, from Adam to Seth to Noah to Shem to Terah to Abraham to Isaac to Jacob and ultimately Judah and Joseph. These seeds produce the accounts that are given the most attention to draw a distinction between life and death. The New Testament implications of this are seen as Abraham's offspring natural or adopted are provided life giving spirit by being made righteous through faith.

9. The Blessing of the Nations
God's blessing was present with Adam and Eve within the garden, but when Adam disobeyed the sin of his choice brought about the presence of God's cursing. This meant that not only was Adam's sin imputed upon all mankind, but that we would also experience the increased pain of God's curse upon the ground. Furthermore, the affects would be experienced by the entire family line of Adam, but with the coming of this curse there was also a blessing for the chosen royal lineage. This blessing was given to Adam's descendant Abraham as he was promised to be a blessing to many nations and thus the royal line would function as a mediatorial lineage of God's blessing to others. Genesis lays the foundation for a future descendant of Abraham who would be a blessing to the whole world by removing the curse and obeying like Adam did not. The New Testament implication for this are found in the person and work of Jesus Christ who comes to ultimately fulfill this promised blessing to the nations through the line and as the seed of Abraham.

10. Paradise Lost
There is an inextricable connection between humanity and the earth. Both were created perfectly to abide together in an interdependent relationship as seen in the Garden of Eden, thus the result of sin would not only affect man morally, but would affect man physically as he was expelled from the garden. The garden was where man could commune with God intimately and personally, so the implications of this lost paradise were far reaching. But man was not left without a solution to this problem, as God promised Adam's descendants through their faith in God a promise land. This land would once again be a sign of God's blessing upon the royal lineage which would resemble the garden, but most importantly provide a way for them to experience the riches of his blessing. The New Testament implication here is that of a greater fulfillment in the promise land and a restored harmony between man and earth in the new heavens and new earth, but ultimately a restored relationship to God dwelling in his very presence continually.

11. By Faith Abraham…
God promises Abraham a seed, land and his divine blessing upon both as a result of Abraham's faith and obedience, but his obedience can only come as a result of his faith in the promises. This is how God credits to Abraham his righteousness, through faith alone and not by any meritorious obedience. God not only establishes a covenant with Abraham and promises him the blessing of a seed and land, but he also gives Abraham a sign and seal of this covenant promise through circumcision displaying the special relationship between God and the royal lineage. The New Testament implication for the righteousness of Abraham's seed is that it would be credited to them through faith alone and not through a cultic ritual. While circumcision laid before the royal family the sign of God's promises it was not necessary for Gentile believers to be circumcised for salvation, but for them to experience the saving power by faith alone in Christ alone.

Reading Report - Critical Views

1. Introduction to Pentateuchal Criticism
The reader is introduced to the first five books of the Bible which have been named the Pentateuch from the Greek pentateuchos, meaning five-volume work. From there four methods of criticism from the past 250 years are summarized, source criticism, form criticism, tradition-historical criticism and literary criticism. The first critical view is source criticism which seeks to discover the literary sources used to create the Pentateuch. Form criticism, rather than focus on the written sources, focuses its analysis on the oral traditions that lead to the written sources. The next method looks at the history of the traditions which underlie the stories presented. Finally literary criticism looks at the text as a whole seeking to understand the Pentateuch as a single piece of composed literature.

2. The Rise of the Documentary Hypothesis
The Documentary Hypothesis came about as an evolving critical view of the source documents used in creating the Pentateuch during the post-Enlightenment period. This critical view of the text began by assigning portions of the text to particular sources, combined by Moses and other redactors and copyist eventually forming the composition that we have today. Eventually this viewed evolved by the help of Graf, Vatke, and Wellhausen to the popular view of the J, E, D, P source texts and authorship chronology. The first two sources are labeled J and E for the primary name of God used within the text, YWYH or misnamed Jehovist or J source, and the Elohim or Elohist or E source penned in approximately 840 BCE and 700 BCE respectively. Then we have the D source who penned the book of Deuteronomy in 623 BCE and the P or priestly source who penned the cultic rituals between 500-450 BCE. The implication of this purely mechanical method is that it makes Mosaic authorship impossible, it ignores the context of the story, and permanently changes the history of the Israelites, all of which fail to properly analyze the Pentateuch.

3. Going Behind the Documents
Using the Documentary Hypothesis as a base from which to launch further analysis, scholars like Gunkel and von Rad began to explore even greater speculative methods called form criticism and traditio-historical criticism respectively. Gunkel believed that he could observe oral traditions that took place in various times and contexts that could be used as sources for the various institutions and explanations for names of places, origins of customs, legends of different people groups, etc. Most of this relied heavily on the theory that cultures in history developed from primitive to complex over time, or evolved. Next the traditio-historical criticism brings together the documents used in the Documentary Hypothesis and the oral traditions explained by form criticism to create our present text. The problem with these forms of criticism is that they begin with a flawed framework, the Documentary Hypothesis, speculate further from there in many conflicting directions with no extra-biblical texts or evidence to support their claims.

4. The Documentary Hypothesis Under Threat
New scholars have begun to investigate the shortcomings of the Documentary Hypothesis and have begun to either modify or reject it altogether. One of the most common modifications is the assigning of the J, E, D, P source text to various passages within the Pentateuch. While the J and E sources are broken down into smaller and smaller sections thus producing more sources (J1, J2…Jn and E1, E2…En), the Deuteronomist or D source has gained more attention by Noth’s proposition for a Deuteronomistic History which led to a focus on the book of Deuteronomy in conjunction with the books following it rather than the books preceding it. Alternatives to the Documentary Hypothesis have begun to take hold in the scholarly community. These alternatives reject the focus on the parallel sources and instead focus on a single source of composition with later redactions or supplements provided to the text. While these alternatives and criticism are still coming from a scholarly community that largely rejects the theological influence on the text, they do now admit that there is no clear consensus on when, why, how and through whom the Pentateuch was written.

5. The Sinai Narrative – A Test Case
Alexander here uses the Sinai Narrative in Exodus 19:1-24:11 as a test case for the Documentary Hypothesis and the Deuteronomistic History which views Genesis to Numbers as a fictional prologue for history that unfolds in Deuteronomy and the subsequent books. When analyzing the divine speeches in conjunction with the narrative sections surrounding them, along with the additional material of the Decalogue and the Book of the Covenant, Alexander found that there was no evidence of redactional material and that there was a single author throughout. In addition to this analysis, Alexander found no evidence linking Deuteronomistic influence on the Sinai narrative, but the exact opposite showing the influence of the Sinai Narrative on the Deuteronomistic account.

6. The Future of Pentateuchal Studies
The types of criticism that have been waged against the Pentateuch in the past have many limitations and fail to prove that the content is fictional with their weak arguments against the historicity. Furthermore they fail to ask the most important question when analyzing the Pentateuch, it’s not how they were composed, but why were they composed. The catalytic event for bringing not only the Pentateuch together, but Joshua to Kings as a unified whole made of several authors and redactionists is most likely the post-exhilic period which provides the most obvious reason for the redactions and the cohesive unity of the texts. Since history rolls on without the ability to go back in time and many source documents have eroded away and become nothing, we are only left with the texts themselves which provide the answer to why they were formed, as a revelation of the almighty God, creator of all things, and “source of all true knowledge.”