Communicating the Pentateuch to the Modern Audience

Introduction

Although this study is an attempt to show how to communicate the Pentateuch to the modern audience, specifically addressing how to communicate legal and narrative texts, it is good to start with a general introduction. The Pentateuch refers to the first five books of the Hebrew Scriptures: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Pentateuch refers to the books as being five in number, but the Hebrews called it the “Torah” meaning “Instruction.” In English, the “Torah” is referred to as the “Law.” The Pentateuch is the foundation of both the Hebrew and the Greek Scriptures. Jackson (2019) states that the books of Moses (the Pentateuch) relate to the era of beginnings, the Patriarchs, oppression and deliverance, encampment at Mt. Sinai, wanderings in the wilderness, and preparation to enter into Canaan. Genres found in the Pentateuch are narrative, legal material, poetry, genealogy, among others. This study will draw from Vogt (2009). The study starts next by handling legal texts.

Communicating a legal text

Wikipedia (2019) defines biblical law as the legal aspects of the Holy Scriptures of Judaism and Christianity. The law is found in many parts of the Pentateuch. When Israel came out of Egypt, they came to Mt. Sinai, and Moses went up to God based on Exodus 19-20 where God began to speak to him. Moses then went down and spoke to the elders of Israel, and the people said they would obey the LORD. God instructed Moses to go and consecrate the people that he may come and speak to them on the third day. Later, God came and made a covenant with Israel giving them legal instructions to follow. The people understood that keeping the commands of God would bring blessings and failure to do so would bring curses. The law addressed civil matters, social matters, criminal matters, among other issues.

Vogt (2009) has explained ways of interpreting and communicating a legal text. Deuteronomy 22v. 5 will be used as an illustration.

"A woman must not wear men’s clothing, nor a man wear women’s clothing, for the Lord your God detests anyone who does this. (NIV)

According to Vogt (2009) in page 180, one should first determine the context of a legal text. In interpretation of the selected verse, one has to consider the verses and chapters before and after the verse. Verse 5 is in the same context as the whole of the book of Deuteronomy. Bible.org (2019), addressing Deuteronomy, states that the biblical contexts consists of three components; the historical, socio-cultural, and theological elements. Bible.org (2019) states that the events which form the historical context for Deuteronomy take place on the plains of Moab on the East Bank of Jordan opposite the city of Jericho. The Exodus generation had died off and Moses had led a new generation from wandering in the wilderness to the plains of Moab. From here, they would cross over to Canaan. But before doing so, Moses led Israel into a ceremony of covenant renewal. Moses was to die in that area because God did not permit him to enter into Canaan.

Bible.org (2019) also states that the socio-cultural context in which the events of Deuteronomy are played out has not changed significantly from that of Numbers. In Numbers, the people were nomads and refused to obey Yahweh. However, their refusal to obey did not terminate the covenant but suspended it. The new generation is still bound by the stipulations of the covenant. The Theological context of Deuteronomy looks back to the previous four books of the Pentateuch, states Bible.org (2019), and subsumes all their theological revelations as its foundational framework. Most important here is the covenant made at Mt. Sinai. Yahweh did not terminate his covenant because of his unconditional covenant with Abraham.

Deuteronomy 22v. 5 is part of the law of Moses expounded to the new generation by Moses in his own words in a sermonic style. It should not be interpreted in any manner which contradicts the rest of the book of Deuteronomy. God’s people were about to cross over to Canaan, and God gave them a law, that women should not wear what appertains to men, and men should not wear the clothes of women. What appertains to men does not only refer to clothes, but any apparel by which men can be identified. Israel was about to enter into Canaan, where human laws were governing the people. The pagans were notorious for interchanging clothes for various reasons but God’s people were to be holy and be different from them. The context of Deuteronomy 22v. 5 does not suggest in any manner that God was giving Israel a dress code. The verse does not refer to any particular make of clothes.

Vogt (2009) in page 182 explains that one has to determine the kind of law in question also. Timesrepublican.com (2017) states that apodictic law encompasses absolute general commands. The ten commandments are a prime example of apodictic law. On the other hand, casuistic law is based on precedent and is in the form of “if/then” conditional statements. Moral principles are applied to determine right and wrong situations. Deuteronomy 22v. 5 is not a casuistic law. The “if/then” statements are absent. It is an apodictic law.

Vogt (2009) also in page 186 states that one should determine the purpose of the law. Here, Israel was renewing their covenant with God because the laws given earlier at Mt. Sinai were binding to them. God did not give Israel a law because there were no other laws in existence. The code of Ur-Nammu, Sumerian code, code of Hammurabi, the Hittite code, and the Middle Assyrian code, are examples of laws which were existing. But these laws were human. God gave Israel its own law and expected their dressing to be governed by it. The purpose of Deuteronomy 22v. 5 is for God’s people to be decent in dressing, which would make one differentiate the two genders by observation. Hebrew men at that time were dressed in long robes which were slightly different from the robes of women, but one could differentiate the two. God also gave that law because his people were about to cross over to Canaan, and he did not want them to copy pagan laws. Pagans had laws permitting cross-dressing for certain religious ceremonies. Earlier, the people of God had worshiped the Lord by use of a calf when Moses delayed at the mountain. They could be influenced by the pagans after crossing over to Canaan. Cross-dressing for prostitution in pagan temples and for deception was not to be allowed in Israel.

Vogt (2009) in page 188 states that one has to determine the applicability of the original purpose of the law in a contemporary setting. The original purpose of Deuteronomy 22v. 5, which was for decency in dressing where the two genders can be differentiated by their apparels, and prevention of cross-dressing for pagan religious ceremonies and other evils like deception, is applicable today. God’s people should be decently dressed and cross-dressing for evil ceremonies and deception should not be allowed. Deuteronomy 22v. 5 does not mention any make of clothes. Using the verse to refer to whether women should wear pants or not is misuse of God’s word. Hebrew men did not wear pants at that time. Paul in 1 Timothy 2v. 9 commanded women to be decently dressed but does not mention any make of clothes. Just to mention, it is wise to note that pants for women are not the same as those for men just like the robes of Hebrew men were different from those of Hebrew women. Demonizing women just because of misinterpretation of Deuteronomy 22v. 5 should not be allowed in the church of God.

Vogt (2009) addressing the issue of communicating a legal text states that one has to address:

• The cultural connotations of the law.
• The original purpose of the law.
• The implication of the Ministry of Jesus on the relevance of the law.
• The applicability of the law in a contemporary setting.

On the cultural connotations, the modern audience is comprised of people from different cultures. Deuteronomy 22v. 5 was not given to change the culture of the Hebrews. When communicating Deuteronomy 22v. 5, the speaker has to understand the culture of the audience, and apply the verse without an attempt to force a change of culture. A good example is communicating to a Kenyan Maasai audience where men can easily be confused as being dressed like women. Attacks on their dress code in an attempt to reach them with the gospel would fail. The original purpose of the law in Deuteronomy 22v. 5 was to bring decency in dressing and prevent cross-dressing for sinful practices. This purpose is applicable today. God still expects his people to be decent in dressing, and the preacher should communicate this to the modern audience. Men and women should dress in such a manner that they can be differentiated by their apparels. But this does not refer to whether women should wear pants or not.

On implication of the Ministry of Jesus on the relevance of the law, it should be noted that Jesus did not come to abolish the law but to fulfil it. Jesus never dressed like a woman, and the modern preacher should communicate this to the audience. The Christian should follow the example of Jesus.

Communicating a narrative text

The study will now move to how to communicate a narrative text to the modern audience. A narrative text focuses on certain characters and its main function is to tell stories about past events. This genre is found in the Pentateuch. Genesis 1 has been chosen for illustration. Vogt (2009) pages 179-210 has laid down four principles of interpretation:

1. Establish the context of the passage.
2. Identify and label scenes.
3. Examine details of the scenes.
4. Recontextualize the text for contemporary setting.

Genesis 1 is a narrative of past events detailing the creative words and acts of God. All events are prehistorical. It can be termed as the opening scene of biblical drama which introduces the two main characters in the Bible: God and man based on Thoughtco.com (2018). In the scene of Genesis 1, God is central to the whole story. God is seen commanding into existence his creation. Words like “let there be… and there was…” are visible. Those commands continue from day one to day six when God creates man to rule the rest of his creation.

In recontextualizing Genesis 1 for a contemporary setting, God is still commanding things into existence. The commands given in Genesis 1 are still operational because men and other living things are still being created through procreation. The laws of nature established in Genesis 1 are still in place. Man is still ruling God’s creation.

Vogt (2009) lays down four ways of communicating a narrative text to a modern audience:

• Let the story speak for itself.
• Tie in contemporary parallels to the biblical story.
• Communicate literal artistry.
• Allow for ambiguity.

Genesis 1 explains the origin of creation. It speaks to the modern audience for itself. It does not mention anything to do with evolution. God creates his creation in six literal days. Today, God is still creating through procreation as stated in Genesis 1 where God commands living beings to be fruitful and multiply. Evolution has not been seen changing a single monkey into a human being. This is the message to pass to the modern audience. Genesis 1 uses genres like repetition, poetry, among others. It is not a myth but a narration of facts. The preacher of today should be clear that God is the creator and the theory of evolution is a lie.

In conclusion, this study has attempted to show how one can communicate a legal text and a narrative text to the modern audience. The study is short,  and there is much more which can be done in the same topic, which can amount to thousands of words.

References

Apodictic law and casuistic law. (2017). Retrieved March 15, 2019 from timesrepublican.com/opinion/columnists/2017/08/apodictic-law-and-casuistic-law

Biblical law (n.d). Retrieved March 14, 2019, from Wikipedia.org/wiki/Biblical_law

Pentateuch, an analysis and synthesis. (n.d). Retrieved March 14, 2019, from bible.org/series/5-analysis-and-synthesis-book-deuteronomy

The creation story: Bible story summary. (n.d). Retrieved March 15, 2019, from thoughtco.com/the- creation-story-700209

Vogt, Peter T. Interpreting the Pentateuch: An Exegetical Handbook. A Vol. Of Handbooks for Old Testament Exegesis. Edited by David M. Howard, Jr. Grand Rapids: Kregel Academic & Professional, 2009