A Theology of Justice in Exodus by Nathan Bills

Abstract

Reviewed by: A Theology of Justice in Exodus by Nathan Bills Jaeyoung Jeon nathan bills, A Theology of Justice in Exodus (Siphrut 26; University Park, PA: Eisenbrauns, 2020). Pp. xii + 311. $125. This book presents a synchronic reading of the Book of Exodus from the specific perspective of Yhwh's "creational justice." Nathan Bills synthesizes mostly literary and theological scholarly work and undertakes a thorough framing of Exodus with "justice" in connection with creation and pedagogy. In the first chapter, B. briefly reviews the concept of justice in the ancient Near East and Israel. He finds elements common in these two contexts, such as kindness for the poor and embodiment of creational order in the ancient concepts of justice. Chapter 2 presents a discussion on the introductory section of Exodus (chaps. 1–4). B. finds inner-biblical connections with Genesis while also characterizing the Egyptian oppression as "anticreational forces" that challenge Yhwh's creational order. In this framework, Israel's plight is a cosmic injustice, and thus the commissioning of Moses comes from Yhwh's concern not only for the patriarchal covenants but also for his justice. In a similar way in chap. 3, B. covers the story of the plagues (Exodus 5–15), presenting the narrative as recovering the creational justice by punishing Pharaoh and Egypt for their chaotic disruption of the creational order. Responding to the notion that the plagues were too severe and unbalanced, B. endeavors to defend Yhwh's punishments as "just." For instance, Pharaoh's heart was not always hardened by Yhwh; in most cases Pharaoh was responsible for the hardening. The killing of the Egyptian firstborns corresponds to Pharaoh's savagery to Yhwh's own firstborn, Israel. Presenting "cross-references" between the sea narrative (Exodus 14–15) and the creation account (Genesis 1), B. agrees with the view of the sea crossing as Yhwh's mythic victory over the primordial and cosmic chaos. In chap. 4, B. frames the wilderness and law giving at Sinai (Exodus 15–24) as an educative process through which Yhwh's justice is understood and implemented by the Israelites against the injustice of Egypt. All the wilderness episodes serve the purpose of "Yhwh's reordering of their habitus" (p. 207). B. also emphasizes Exod 19:4–6, the vocation of Israel as a priestly nation, as a realization of Yhwh's creational agenda for all humanity beyond the Abrahamic covenant. Recognizing that the law collection (Exodus 19–24) [End Page 109] parallels ancient Near Eastern law corpora, B. finds the uniqueness of Israelite law in its connection with the exodus narrative, giving a "distinct hermeneutical edge to Israel's ethic in God's creation" (p. 208). The final chapter is devoted to the construction of the tabernacle and the episode of the golden calf (Exodus 25–40). B. presents the former in sharp contrast to the labors of the Hebrews in Egypt: voluntary devotion versus corvée; life with Sabbath rest versus Egyptian industry without rest (Exod 5:5). Further, B. argues, the construction of the Tabernacle parallels creation through elements such as Yhwh's seven speeches (Exodus 25-31) and the seven-day creation, verbal parallels, and various thematic connections. The production of the golden calf (Exodus 32-34) is understood as a return to Egyptian ways and a reversion to the creational chaos comparable to the story of the Flood (Genesis 6-9). For this comparison B. provides a useful list of corresponding literary elements (pp. 230-31). The problem is resolved by Yhwh's mercy with justice. The ending of Exodus with Israel's worship service and the glory filling the tabernacle (Exodus 40) signifies, for B., an overcoming of chaos in the world and creational justice being put "on display for the world to see" (p. 254). The Book of Exodus has been a subject of significant debate in critical pentateuchal scholarship in the last few decades. B. examines alternative models of formation of the Pentateuch replacing the classical Documentary Hypothesis. He points out that no consensus has been achieved and that critics increasingly argue for both a tradition-historical gap and a literary gap between Genesis and Exodus, especially in pre-Priestly stages. B...