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The Meaning of the Pentateuch: Revelation, Composition and Interpretation

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The Meaning of the Pentateuch by John Sailhamer (IVP, 2009, 632 pp.) is the most stimulating and insightful book on the Bible that I have read in the last decade. Sailhamer boldly goes where some fear to tread in his proposal about the textual composition of the Pentateuch and the entire Hebrew Bible - as well as their implications for a theology of the OT. He argues for a two stage composition of the Torah (styled Pentateuch and "Pentateuch 2.0"), with Moses the arranger/author of the vast part and an unnamed prophet/author at the end of the OT period who brings the Pentateuch into the realities of the time that had elapsed since Moses. This author provided the textual updating needed for some anachronistic place names ("Dan" in Gen. 14) but went further by the arranging key poems at significant seams in the Torah (Gen. 49; Deut. 33) which explain previous poems and make Messianic connections clear. Not only does Deut. 34 describe the end of Moses' life, but the later author acknowledges that the promise of a Messianic prophet in Deut.18:15-18 had not yet been fulfilled by the end of the "OT era" (Deut. 34:10-12).

Sailhamer argues that the three fold division of the Hebrew Bible into the Law, the Prophets and the Writings (Torah/Nevi'im/Ketuvim) was theologically intentional rather than simply reflecting a historic development. The author latched onto the references to meditating on the Torah day and night in Josh. 1:8 and Ps. 1:2 as appropriate locations in the seams between the first and second and between the second and third divisions. Furthermore, all three sections end on a Messianic note with the hope of a prophet unfulfilled in Deut. 34:10, the promise of the Messiah's forerunner Elijah in Mal. 4:5 and the lack of a final fulfillment of Cyrus' decree in 2Chron. 36:23. Readers should remember that the Hebrew Bible ends with Chronicles.

On the back cover, Eugene Merrill suggests that this is Sailhamer's magnum opus, and I would agree. Merrill states that this book calls "for a reexamination of the issue of the Pentateuch's antiquity and its deliberate compositional strategy." I am not sure that higher critics will be convinced by Sailhamer's literary evidence for Mosaic authorship, but his argument for an intentional compositional strategy by the "author-maker" of Pentateuch 2.0 will challenge any evangelical to come up with a better explanation of the textual phenomena.

Another of Sailhamer's contributions is his recognition of a creative intertextuality between the authors of the Prophets (Nevi'im)/Writings (Ketuvim) and the Pentatuech. He offers some very persuasive evidence that later Biblical authors engaged in serious reflection on the Pentateuch in their prophetic books and psalms. This is nothing new, but Sailhamer points out far more literary links than we often have recognized. He also points out the many innertexual links within the Pentateuch (some traced to Moses and others to that intentional later "author"). He also uses the term intextuality to indicate the links within an extended passage (30, 336, 444, 492, 499). The intertextual connections that he discovers between Balaam's poem (Num. 24) and Noah's poem (Gen. 9) leading to the Table of Nations (Gen. 10) is simply a brilliant analysis (337-41). The same can be said for his creative explanation of Matthew's (2:15) use of Hosea's (11:1) statement about God calling his son out of Egypt. He settles for neither an "out of context" explanation nor for a "typical" explanation, but defends the idea that Hosea intended to convey what Matthew saw him conveying - a Messianic meaning in the text. This is only one of Sailhamer's arguments for a thorough Messianic theology that also drove the Biblical authors in "making" their books (Eccl. 12:12).

In this regard, I personally was also very pleased that Sailhamer expounds such texts as Gen. 49:8-12; Num. 24:7-9; Psa. 2:2; 1Sam. 2:10, and Dan. 9:26 as undoubtedly Messianic and not just "Davidic" as is often the case with many modern evangelical scholars. Some study Bible notes authored by those who affirm the possibility of predictive prophecy often ignore or deny the Messianic significance of these passages. There is no hesitation in that regard with Sailhamer! He even shows how these Messianic texts reveal a compositional "Messianic strategy" by the authors.

Our author also stresses the priority of a textually based canonical reading of the Pentateuch over a historically based reading. This is one area where he will be misunderstood , but Sailhamer is not attempting to cast doubt on the historicity of the underlying events in the text. He is rather calling for more attention to how the Biblical author conveys that event, because that is what later authors are concerned about. We should not be as concerned with the history behind the text as with how the author conveys those events through his text. There are echoes of agreement here with Brevard Childs' canonical criticism, but Sailhamer advances Childs' arguments with an evangelical thrust. Sailhamer often identifies with pre-critical commentators in this regard. Many current evangelicals have surrendered to a rationalist and historicist methodology without their readers recognizing what was taking place!

It is Sailhamer's treatment of the role of the Mosaic law that will probably be his most lasting contribution. Although hinted at early on and explained over and over, he finally devotes an entire chapter (537-62) to this subject. He revives the view of Justin Martyr in his Dialogue with Trypho that Trypho's ancestors brought upon themselves the burden of the Mosaic law by their sin with the golden calf (Exo. 32). God's intent at Sinai was not to impose a set of laws, but to covenant together with His people on the basis of their Abrahamic faith (Gen. 15:6; Exo. 14:31; 19:8). When they at first hesitated in fear before the mount and later apostatized, He added the Book of the Law and the Law for the Tabernacle-Priests (Exo. 34 - Lev.16). When they sacrificed to goat demons (Lev. 17:7), He added the Holiness Code (Lev. 17-26). Deuteronomy actually anticipates the New Covenant. He makes much of Deut. 29:1: "These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb." He finds justification for this approach to the Mosaic Law in the theological thought of Justin, Irenaeus, John Calvin and Johann Coccejus. But his Biblical argument is based on later passages in the Prophets (Jer. 7:22-23 and Eze. 20:19-25) as well as in the NT, where he points to Gal. 3:19 ("the law was added because of transgressions") and Heb.12:18-25.

There is much more, especially some interesting comments on the significance of the two versions of Jeremiah reflected in the Masoretic text and in the shorter Hebrew vorlage of the LXX (162-71). Readers should also resonate with his proposal that the "Big Idea" in the Pentateuch is living by faith and not obeying codes of laws (563-601).

Meaning is so commendable that I am hesitant to mention my one big criticism. The book is overlong, unbearably detailed, and highly repetitive. For example. 1. Six times Sailhamer quotes the same exact passage from the Jamieson-Fausett-Brown commentary (54-55, 196, 207, 280, 356, 464). 2. Twice he repeats the same long paragraph, word for word (51, 203). 3. If he mentioned once that the Pentateuch contains four long poems (Gen 49, Exodus 15, Numbers 24, Deuteronomy 33), he repeated it at least twenty times. I know that repetition is great for learning, but there is a danger of diminishing returns when an author repeats the same point over and over. Such repetition is evidence that this book is a pastiche of Sailhamer's numerous articles and books over the last twenty years. There is nothing wrong with this practice, but good editors (where were you, IVP?) could have smoothed out the tedious repetitions. Sadly this may discourage some readers from profiting from what Sailhamer writes, because he does have something very important to tell us. (I also found around a dozen examples of dittography, the duplication of words and phrases).

But let me affirm that in The Meaning of the Pentateuch, John Sailhamer has sounded a brilliant clarion call for a fresh approach not only to the Pentateuch but to the entire Hebrew Bible. I recommend that you read a book that will make you think and also re-think some traditional ideas about the Book. We will be better off if we heed his call rather than reject it out of hand simply because it is different.

The Meaning of the Pentateuch by John Sailhamer

Mark Driscoll said it was for "theological uber geeks." John Piper said "no, no, no," to Driscoll and said that it was easily readable. After making my way through over 600 pages, I lean slightly in Driscoll's direction. This review will be more of a reference for those who are around my age, and have a similar level of theological understanding. Feel free to compare and contrast to me.

About Me:
Age: 28
Education: Bachelors' Degree from a Liberal Arts College, not in seminary but I have taken 4 seminary classes
Christian Academic Books I Have Read in the Past: Not many, but I read 2-3 hours a day.

Difficult Aspects of the Book:
1) Each chapter begins with a brief introduction, followed by Sailhamer reviewing several points of view on each subject. Some names may be familiar, depending on one's level of education (i.e. Calvin, Vos, Schleiermacher), but most of the people mentioned in the book were people I had never heard of. This proved to be a disadvantageous to me because of the fact that I did not know anything about their theological backgrounds. I know that he quoted many conservative theologians (i.e. Calvin), but he also quoted several liberal theologians (i.e. Schleiermacher, Childs). For those who I didn't know much about, it all just blended in together. After reading the book, I cannot recall the views of most of these people.

2) Most of the chapters were like mini books in themselves. Ranging from around 50-75 pages (except for a few chapters), it was easy to get lost and to break my concentration. Since my aim was to read each chapter in one sitting, it would take me upwards of four hours to read one chapter, leaving me pretty exhausted at the end.

3) For me to understand each paragraph, I most likely had to read it at least twice, maybe three or more times. I know that this is usually the case when it comes to reading an academic book for people with a minimal level of a theological background like myself, but it is worth noting.

Overall, I would say that the book was just slightly over my head. With more education, or with somebody to guide me through the book, it would have proven to be much more profitable than it was (it was still very profitable for me).

Positive Aspects of the Book:
1) Really, the language is not too difficult to understand. Sailhamer does not go out of his way to flex his vocabulary muscles, for which I am very thankful. It is still highly academic, but it was understandable for me with my limited educational background.

2) I feel like the information that I was able to glean from the book will be treasured in my heart for a very long time. After going through the whole thing, I have a general feel for the lay of the land when it comes to exploring the Pentateuch. I know how to divide each section of the laws in Exodus and Leviticus, and I know where each major poem is in each book. The background information is extensive, and much of it actually stuck. I have previously blogged about some certain truths I will treasure from this book, and those blogs can be read at [...] (January 2010 entries).

3) Even though another review on Amazon said that the book could have been much shorter, I kinda disagree. I really believe that it could have been a lot longer. I believe that Sailhamer tried very hard at several places to shorten the book. Often, he makes mention of the fact that he could go on in much more detail, but he doesn't because he covered a lot of the material in other books he has written. This greatly helps the flow of the book, and it helps the author keep to the point, which I think he does well.

4) I appreciated his evangelical views, which seem to be absent from the academic world today. His version of the composition of the Pentateuch (Pentateuch 2.0) can be easily believed by those who hold to the Divine inspiration of the Bible.

If you are like me in your theological background, here are a few tips for reading this book:

1) Read it slowly and reread sections. Do not treat this as a book that you read just to say you read it. You'll greatly miss out.

2) Have a Bible handy. The author makes reference to several verses, and sometimes does not include the actual verse in the book. It would benefit you to check out the verses he's talking about so that you can gain an understanding of where he is going.

3) If time is your friend, do a quick Google search on some of the names mentioned with which you are unfamiliar. Most of them should have at least a little information available.

4) Read it with an older, more knowledgeable person who can guide you through difficult parts.

Overall, I am very thankful that my wife got me this book for Christmas. Even though I would have benefitted more from this a few years down the road, I'm thankful for what God taught me, and I'm happy to be able to say that I made it through the book with as much effort as possible. I would highly recommend this work.

I hate to be the first non five-star review, but I cannot honestly give this book a perfect score. Considering that it was the insights in Sailhamer's Pentateuch as Narrative, The that inspired me to pursue post-graduate degrees in Old Testament theology, it should be understandable that my expectations for this book were high. Let me begin with the positives and then move to my critiques.

First, Sailhamer excels in his analysis of the theological trajectories in the compositional strategy of the Pentateuch. This book merges the ideas in Pentateuch as Narrative, The and Introduction to Old Testament Theology: A Canonical Approach. Whereas I do not feel that Sailhamer treads new ground in this regard, it does bring the key ideas in both of these previous works into one work. This is beneficial to those who teach Old Testament from an evangelical, canonical approach and formerly would have suggested purchasing both volumes.

Second, the discussion on divine revelation (both historically and within the pages of Scripture) was excellent. The discussion of the scriptural text as revelation in and of itself as opposed to serving merely as a pointer to historical referents highlighted many of the errors inherent in contemporary Old Testament theologies.

Third, the content of Chapter 9 "Is There a 'Biblical Jesus' of the Pentateuch" alone justifies the purchase of the book. The insights in this chapter show why evangelicals can gain so much from canonical readings of the theology in the Pentateuch. I will not summarize his arguments here, leaving that for your reading, but will give you this tasty quote;

"The two entities, Israel and the church, are distinct from each other, yet are united in the one individual 'seed of Abraham' (Gal. 3:28) by virtue of the common experience of faith and blessing 'in him' (cf. Jer. 4:2). Abraham, as an example of all believers, 'trusted in the Lord, and he counted it to him as righteousness (Gen. 15:6)."

And now to the critiques.

First, the book maddeningly repeats the same discussion and makes the same arguments over and over and over again. There are sections that are word for word identical to previous discussions in the book and if some entire sections are not word for word identical, they are so similar that you will often be thinking, "Have I already read this?" The book will give you plenty of deja vu experiences. This could be the fault of the editors. It may be that this work serves to compile various previously written works by Sailhamer and editorial oversight missed the repetition when placing the pieces together. Maybe Sailhamer decided to illustrate his arguments for a compositional understanding of the Pentateuch through the actual composition of this book? I'm not sure, but the repetition adds an unnecessary amount of tediousness.

Second, the conclusion was disappointing. After a nearly 60 page introduction and 530 additional pages of argument you would expect a stunning conclusion that moves the discussion forward and leaves the reader convinced. After the ending of "The Theme of Salvation in the Pentateuch," Sailhamer leaves the reader in just the right position to drive the argument home. Unfortunately, the conclusion goes back through the entire book and simply summarizes each section offering nothing new. Instead of concluding with one final convincing point, the reader is taken back yet again through the same points that have already been made.

To conclude, you should not let these critiques dissuade you from purchasing the book if you are unfamiliar with Sailhamer or at least finding a way to borrow a copy or read it at a theological library. As I stated at the beginning, Sailhamer's work has influenced my own thinking greatly and continues to inspire me. Unfortunately, if one is already familiar with Sailhamer and already owns the previously mentioned volumes, I'm not sure that this book will move the arguments forward. It does make some very good insights, and as I mentioned before has one spellbinding chapter (Is There a "Biblical Jesus" of the Pentateuch?). In retrospect, I do not think if I were reading the book again that i would have read every word on every page as the repetition makes such focused reading unnecessary.

John Piper suggested that you sell your John Piper books and buy this volume. Would I agree? Yes, if you do not own Sailhamer's previous work, because his work inspires a better understanding of Old Testament theology. But if you already own Sailhamer's other books, then maybe you should just leave Desiring God: Meditations of a Christian Hedonist on your shelf and check this book out at the library instead.

What can be said about John H. Sailhamer? He is professor of Old Testament at Golden Gate Baptist Theological Seminary in Brea, CA, an author of several books, and a very intelligent man.
The Meaning of The Pentateuch covers the gamut of Biblical studies. Not only does it deal with the meaning of the Pentateuch, but it also gives a crash course in hermeneutics, Biblical theology, Old Testament theology, as well as interacting with covenant theology and dispensationalism. Considering this, it is no wonder that the book is over six hundred pages!
Written from an evangelical perspective that seems to be pretty conservative, The Meaning of The Pentateuch addresses the issues surrounding the revelation, composition, and interpretation of the Pentateuch. This was no doubt a daunting undertaking, but the result is pleasing. Sailhamer is convinced that the Pentateuch was composed in its present state to present theological truth. He shows how various Biblical themes are arranged, organized, and presented throughout the whole of the Pentateuch. I was amazed to see this, because I learned so very many things that I had never known. This book has been extensively highlighted by me, and will be one to which I shall refer quite often when studying.
In the end, Sailhamer essentially tells us that we should recognize that the Old Testament should be allowed to stand on its own instead of reading the New Testament back into it. The Pentateuch shows a much more detailed understanding of the coming Christ than most of us realize. Sailhamer brings this to the fore in this book. In doing so he has done a great service to the church.
The reader should not allow the length and size of the book to deter him. It is a book worth reading and re-reading. It is destined to be a classic in Old Testament studies.

A thought expressed by F. W. Boreham comes to mind when I think about The Meaning of the Pentateuch by John H. Sailhamer. Let your mind roam along new lines. Are you given to astronomy? Pick up a book on botany. If mathematics is your thing, a study of psychology may be in order. If you can't get enough conversation, take the time to make friends with books. We are the richer when we break away from habitual ways of relating.

When it comes to studying the Bible, my preference in the Old Testament might be Psalms, Ruth or one of the Prophets. Studying the first five books of the Bible, commonly known as the Pentateuch, is further down the list. This book goes against my natural inclination, but I sensed my need to know more about the purpose of this section of Scripture. How many Christians are at a loss to know what to make of the Old Testament? I suspected this book would provide help.

I discovered that John H. Sailhamer is an excellent guide. He is a professor at Golden Gate Baptist Theological Seminary in Brea, CA. This book is for his students.

As with any author or person, our greatest strengths can be an area of vulnerability. Sailhamer's lifetime of study make this a scholarly work. His familiarity with historical analysis and recent studies, make this a valuable resource, one that would be a fine addition to any theological library. His insights open new vistas, but readers not inclined toward the technical may become impatient with his exhaustive treatment. Though the book is written for academics and serious students, a patient reader will find this rewarding.

Sailhamer is evangelical, orthodox and precise. Though some ideas may be debatable, his analysis and commentary is on the mark. Sailhamer draws rich meanings from texts through painstaking analysis, not reading into the text but letting it speak for itself. That's part of the benefit of this book, watching someone rightly divide the Word of Truth.

Sailhamer focuses on the final form of the Pentateuch, rather than the history behind the text. He believes that the meaning lies in the text itself, something that modern critical analysis has moved away from.

Most Christians associate the Pentateuch with the Law. Though it comprises a significant part, Sailhamer demonstrates, to my delight, that in addition to "obedience to the Mosaic law," the Pentateuch is about "living by faith." Think Abraham and Moses. The former was an example of faith that the apostle Paul references in the New Testament. The latter failed to keep the law and was kept out of the Promised Land. Is the Pentateuch more about the failure of the old and the hope for something new?

Sailhamer seeks to get at the author's original intent by exploring in detail the compositional strategy of the Pentateuch. Especially revealing are the compositional seams that link together narrative sections and collections of laws. Four major sections of poetry form the core of these seams and provide critical insight and commentary.

Sailhamer concludes that the Pentateuch is about "the prophetic hope of a new covenant. At the center of that hope, and extending to the whole of the Pentateuch, is the role of the king from the house of Judah who will reign over Israel and the nations."

Sailhamer's slow and deliberate enfolding of this meaning is beautiful to behold and has forever changed the way I look at these poetry sections.

This book is also valuable in showing how a Christian should relate to the entire Old Testament. How are we to view it, and what is still binding?

This study shows the benefits of grappling with subjects that are not as appealing but with sustained effort yield meaning that can be like a bloom in an unexpected place.

I imagine many people have made New Year's Resolutions that involved reading through the entire Bible. I have. I also imagine that you found yourself somewhere in Exodus or Leviticus and - finding the names too hard to pronounce - gave up. Except for Genesis 1-3 I had no idea what in the world the Old Testament was all about. It wasn't until I heard of a man named John Sailhamer had I ever heard anyone present a unified and compelling vision of the Old Testament.

Sailhamer has written extensively on the subject of the Pentateuch and the Old Testament. His book, The Meaning of the Pentateuch, is a continuation and expansion of his earlier work, The Pentateuch as Narrative. In both he argues for what he calls a "compositional" approach to the writing of the Pentateuch as well as the Old Testament. He identifies many patterns and "seams" in the Old Testament. For example, much of his work on the Pentateuch focuses on four major poems - Genesis 49, Exodus 15, Numbers 23-24 and Deuteronomy 32-33. These poems are key to the compositional view of the Pentateuch. The compositional approach advocated by Sailhamer is a perspective concerning the composing and compiling of the Law, the Prophets and the Writings. He argues, in many places, persuasively that the order of the books in the Hebrew Bible (different from the modern, English order), the structure of those books and the unity between them all is intentional. In short, each book of the Bible was written by a God-inspired man which considerable organization and purpose. Many years later a prophet - equally inspired of God (possibly Ezra in Sailhamer's opinion) - organized and "edited" those books to highlight their themes and - specifically - the Messianic hope.

In my opinion there is much to commend Dr. Sailhamer for in the study of the Old Testament. I have read many of his older articles and portions of his older texts and found them extremely enlightening and helpful. I am convinced of his compositional approach, although I feel I need more time to explore it more completely. This latest text by Dr. Sailhamer explores all of those ideas once again. However, I would not recommend this text to someone knew - or relatively new - to the study of the Old Testament. The Meaning of the Pentateuch spends considerable time exploring the various ideas of many biblical scholars and theologians. Assuredly these are people of significance to the subject, but they will be entirely unknown to those not already familiar with Old Testament studies. I consider myself at the very least familiar with the names of important scholars and the basic ideas of their contributions. Many of the people discussed in this text were entirely unknown to me.

I think Dr. Sailhamer has made a noteworthy contribution to OT studies with his Meaning of the Pentateuch. However, I would not recommend this to someone unfamiliar or recently initiated with OT studies. Nor would I recommend it to someone who did not have considerable time on their hands to devote to reading it. Nevertheless, I believe he has written a book that deserves the attention of Evangelicals. It is a book I will go back to time and again in the future. Until then, I'm not entirely sure of the meaning of the Old Testament. But, I'm glad someone does.

Note: To comply with Federal Trade Regulations I would like to state that I received a complimentary copy of the aforementioned text for review as compensation.

Few 600 page books on theology are intended to help the average Bible student as much as the learned theologian. Even fewer succeed in that aim. But I figured something was special about this book when John Piper encouraged everyone who cared about "meaning" to get this book, because it will "rock your world". Rock my world, it did! And more.

I can't claim this book is an easy read. I had to work my way through parts of it. But the effort was worth it. Sprinkled throughout the book are the kinds of takeaways that can truly change one's life. John Sailhamer unpacks the meaning of texts and shows the relationship between various parts of the Old Testament. I came away with an enhanced understanding of OT Scripture and a greater appreciation for the unity of the testaments. In the following review, I will walk through the book, then I'll focus on Sailhamer's emphasis on authorial intent, the final shape of the canon, the poems of the Pentateuch and some of his conclusions about the meaning of the Pentateuch.

The book begins with a 46-page introduction setting the stage for what will be covered. The scope of what Sailhamer sets out to accomplish with this book is impressive. He is all about "meaning", and showing us how we can go about finding the meaning of something as large as the first five books of the Bible - considered as one cohesive unit, the Pentateuch. Along the way, he offers thoughts on OT theology, and traces a history of biblical interpretation. This sets the stage for his discussions of authorial intent, verbal meaning, and the place of "historical meaning" in biblical texts. Ultimately he is pushing toward discovering the "big idea" of the Pentateuch, as expressed by the biblical author.

Once he introduces us to his stress on finding the author's intent in the final shape of the canonical Pentateuch, he goes about doing fantastic exegesis of the Pentateuch itself. He explores how the Pentateuch was put together and composed, and shows how poetry frames the Pentateuch, offering textual clues to finding the author's emphasis. He then goes on to trace several themes in the Pentateuch, finding corroboration in how the prophets and later authors of Scripture themselves interpreted Moses' foundational books. That's the book in a nutshell, but there's so much more that could be said about it!

Sailhamer sees incredible importance in finding the author of the Pentateuch's intent. He sees both conservative and liberal theologians as having erred in focusing too much on the questions of historicity. To this point, Sailhamer explains:

"The Pentateuch may be compared to a Rembrandt painting of real persons or events. We do not understand a Rembrandt painting by taking a photography of the "thing" that Rembrandt painted and comparing it with the painting itself. That may help us understand the "thing" that Rembrandt painted, his subject matter, but it will not help us understand the painting itself. To understand Rembrandt's painting, we must look at it and see its colors, shapes and textures. In the same way, to understand the Pentateuch, one must look at its colors, contours and textures." (pg. 19)

Sailhamer's history of biblical interpretation focuses on the increased attention paid to the historical background to the OT text. There was an attack on the historicity of Scripture, and Sailhamer acknowledges the apologetic value of historical studies. But they have served to distract OT scholars from their real mission. "Filling in the biblical narratives with additional historical material may teach us things about the events of which the biblical writers were speaking, but the evangelical's goal in interpretation and biblical theology is not an understanding of those events as such. The goal, as evangelicals must see it, is the biblical author's understanding of those events in the inspired text of the Bible (OT)." (pg. 104)

Questions of authorial intent, when it comes to the Pentateuch, inevitably run into the various source theories. This is where Sailhamer parts course and advocates a "compositional approach". Some have read Sailhamer and conclude he rejects a Mosaic authorship of the Pentateuch, my understanding is different. I'll let Sailhamer explain at some length.

"...an evangelical compositional approach to biblical authorship identifies Moses as the author of the Pentateuch and seeks to uncover his strategy in putting the book together.... As far as we know, the Mosaic Pentateuch is identical with the canonical Pentateuch with only few exceptions.... Two notable examples are the account of the death of Moses in Deuteronomy 34 and Moses' final words in Deuteronomy 33. Such comments, though possibly spoken by Moses, were added late in Israel's history, likely as part of a "new edition" of the Pentateuch ("Pentateuch 2.0," in the lingo of today's computer world). Contrary to the prevailing view of biblical authorship, both critical and evangelical, the compositional approach suggests that the Pentateuch was not the product of a long and complicated process of literary growth, but comes to us more or less as an updated edition of a single earlier Mosaic composition. The present canonical Pentateuch is thus an updated version of the Mosaic Pentateuch produced, perhaps, by the "author" of the OT as a whole (Tanak)." (pg. 48)

Such a focus on the "final shape" of the canonical Pentateuch is best suited to a vigorous pursuit of the author's intended meaning given to us through the text. To that end, Sailhamer sees an importance in the poems which frame the narrative sections of the Pentateuch. Gen. 49, Ex. 15, Numb. 23-24, and Deut. 32-33 are all large poems which function as a frame for the stage upon which the narratives of the Pentateuch are played out. These and other poems in the Pentateuch "serve a didactic purpose without being didactic." Sailhamer explains further:

"They are intended as commentary, although, being poetry, what they add to the narrative is not merely commentary, but also the opportunity of thoughtful reflection. The poems, as such, slow readers down and challenge them to reflect on the narrative through the eyes of a poet. Ultimately, the reader is left not with a narrative meaning, but with a poetic one. The reader joins the narrator in filling in the sense of the story. Although this may challenge the patience of modern readers, it adds an essential feature to the meaning of biblical narrative." (pg. 319)

When one looks at these four chief poems, an emphasis on a kingly messiah figure is apparent. Furthermore, three of the four poems are specifically said to be related to "the last days". Sailhamer explores the intertextuality of these poems and other sections of the Pentateuch and even with the Hebrew OT as a whole. He then offers a decisive verdict: the Pentateuch is decidedly messianic in focus. The laws given on Sinai are not central, rather the new covenant Moses foretells and the coming of a kingly Messiah - they are the focal point of the books of Moses.

Following the lead of the poems, Sailhamer finds several important themes in the Pentateuch itself. Some of them sound very much like ideas we find in the New Testament. He sees a stress on a singular "seed" rather than a collective "seed" as the ultimate fulfillment of the Abrahamic promise (and Gen. 3:15), the importance of faith as opposed to a mere law-keeping perspective, and the idea of salvation coming to those who believe and hope in God. Along the way, Sailhamer also explains the Messianic structure in the arrangement of the Hebrew canon (the Tanak) and within the psalter. Three additional points from Sailhamer's book were especially helpful to me.

First, was the discussion of Matthew's use of Hosea 11:1. Sailhamer shows how Matthew's use of the text in Hosea is not entirely novel, as many interpreters believe. Rather, Hosea himself is reading the Pentateuch in a messianic way. Hosea quotes Numb. 24:8, one of the messianic poems which frame the Pentateuch. So he has in mind a messianic application in his use of the text. Matthew is merely following suit. Second, was the discussion of how Gen. 49 and the surrounding chapters about Joseph's story, actually serve to use Joseph as an example of the future kingly Messiah. In other words, the very structure of the Genesis account of Joseph is designed intentionally to see Joseph's life as a kind of type of the future messianic kingly leader who was to come from Judah's line.

Third, was Sailhamer's discussion of the law as being given successively over time and in response to the sin of the Israelites. He revives the earlier teaching of John Calvin and Johann Coccejus based in large part on both Gal. 3:19 and a careful reading of the Pentateuch itself. The golden calf as well as Israelite sacrifices to goat idols (Lev. 17:1-9) are narrative sections that frame different collections of laws. Sailhamer also points out that there were laws mentioned as operative prior to the account of the giving of the 10 commandments even. This perspective merits further study especially as it doesn't fit the mold of either covenant theology or dispensationalism's teaching on the laws of Sinai.

Time prevents me from offering a fuller discussion of these matters. One must get the book and hear Sailhamer out. Even if one differs with some of Sailhamer's conclusions, he must appreciate Sailhamer's exegetical insight and the great care he has to listen to the text itself. Like John Piper implied, Sailhamer cares about "meaning", and so should we. If you do, you will benefit from studying what John Sailhamer has to say on the Pentateuch. You may never look at the Old Testament in the same way again.

This book was provided by Inter-Varsity Press for review. The reviewer was under no obligation to offer a favorable review.

I will not take time here for a true book review, but do feel strongly enough about my reaction to this book that I feel I should give "fair warning" to potential readers. 3 stars seems too low for this book, but if 5 stars is a "superb" book, and 4 stars is a "very good" book with only minor defects, then I really can't give this book 4 stars.

Content = 3 to 5
* Some of Sailhamer's insights are brilliant (fascinating inter-textual links in Messianic passages, theological insights on the relations between covenants, etc. as already noted by other reviewers). At other times he seems to leap to conclusions without sufficient evidence (examples: his claim that the Pentateuch contrasts Abraham as a man of faith with Moses as a man without faith [Hebrews 11 honors both as heroes of faith]; his insistence that Deut 29 introduces a substantively new covenant, rather than being part of the Deut renewal of the Sinai covenant; his either/or thinking that the biblical text is inspired, but not biblical history; his slicing-and-dicing of Ex 19-20 without letting Deut 5 provide an sequential guide; his insistence that Israel's fear at Sinai was bad, when God praises it in Deut 5:29; examples could be multiplied.)

Presentation = barely 3
* I have a BA in English Literature and have read dense biblical studies books like The Hermeneutical Spiral (Osborne), but this was a very convoluted read for me. I didn't find Sailhamer's prose to be clear; his flow of thought, both within each paragraph and throughout larger sections, is not well organized. You certainly cannot find a topic sentence to underline in each paragraph. This book feels like multiple books and journal articles quickly pasted together for a publishing deadline.
* Repetition! Repetition!! (Did I say "repetition"?) In the worst example, pages 48-56 in the Introduction are copied nearly verbatim on pages 200 to 208 in chapter 4--with minor changes in paragraph breaks and headings, and at least one added mistake in a biblical quote (page 204 quotes Gen 36:31 as "kings who reigned in Israel" rather than "Edom"). At least one other paragraph is repeated verbatim (usually in footnotes, at least once in the text) 3 or 4 times; I lost count. Much more repetition occurs.
* If I were Dan Reid, the editor, I would honestly cringe a little to have my name mentioned in this book. (I have at least one other book listing him as editor that is edited much better; perhaps he didn't actually work very closely with this text.) With clearer paragraph and chapter structures in place, and all repetitions removed, I honestly think this book could be cut to about 2/3 the length, and Sailhamer's valuable content would become much more accessible.

If you think I am being too harsh here, do a search for Jim Hamilton's review, available in full online. (James M. Hamilton Jr., "John Sailhamer's The Meaning of the Pentateuch: A Review Essay," The Southern Baptist Journal of Theology 14.2 (2010), 62-76.) Having read Sailhamer's book slowly, with pencil in hand and Bible open, I find myself agreeing with most of Hamilton's critique.

I benefited from reading this book, but Sailhamer the OT theologian would become a much more useful writer if teamed with a firm editorial sparring partner who challenged his conclusions and guided his presentation.

Sailmaker has done an excellent job with this longish book. As a previous reviewer noted, this book could have been excised by 150 pages without loss of argument, pertinence, or thoroughness. But as I learned in a Latin 1 class more years ago than I care to remember, repetition is the mother of learning.

It is obvious that the author is conservative in orientation; given that, some of his arguments about composition and the Documentary Hypothesis will make some of the very conservative among us a little nervous. To my mind, I think he covers this area well. His argumentation is not unlke that of Beale in "We Become What We Woship". The contemporary desire to stick to the existing text, rather than searching for the ever elusive original text is a welcome trend.

Sailhamer's argument is strong and well argued. The Pentateuch as it now exists (as well as the entire Tanak) is the work of a skilled 'author' with a purpose in mind. Through the use of narrative, poetry, and genealogy, the author demonstrates that the 'just shall live by faith'. Sailhamer's argument brings to light how the early Church would have used the Pentateuch in preaching the good news; this is not an argument that Sailhamer himself makes but seems to be a natural conclusion to his argument.

I thought enough of this book to buy copies for friends of mine who pastor churches in order to help them out of their semi-Marcionite avoidance of the Tanak in their preaching. This book is the best OT read I had in 2010.

Many books have been written about the Pentateuch. Why read this one? This is not just another survey of the Pentateuch; it is rich with fresh ideas and an intense analysis of the Pentateuch as a whole. You will not find a reiteration of the Documentary Theory in Sailhamer's work. You will, however, be introduced to literary patterns found in the Pentateuch that are not only intriguing, but inviting for further research and confirmation. In this book Sailhamer introduces concepts that highlight and invigorate the New Covenant and Messiah with images enhanced by Torah in a way that "looks foreward" from the beginning and finds them quite logically nestled near the end.

If I had to use one word to describe this book I would choose the word "tedious." It is not easy fireside reading, but rather cries out for study. Keep your Bible close at hand. Some understanding of German will be useful but not necessary; Sailhamer references a lot of German works that are not available in English. You will get some exposure to views not normally available in English because of this. He also refers to Latin works. This book stands independent of contemporary American scholarship, and is, therefore, unique, thought provoking, and even a bit disturbing from time to time.

I highly recommend this book to all serious students of the Bible. If you are advanced in your studies it will entertain you, and if you are not, it will inform you.