Master’s College of Theology

Visakhapatnam
I. Judiciary: Justice to be Practiced (Exodus 18)
II. The Alternative vision of Community: A Covenant Community - community of men
& women are welcoming the poor, widow, fatherless and the aliens.
III. The Alternative Articulation of Divine – Human Partnership “The Torah”: Study of
the literary structure & character – narrative, and theological purpose of the whole
Torah.

Subject: Liberation and Formation of the Identity of the People of God: A Study of
Pentateuch
Submitted By: M. Lemiel Joseph Class: B.D-II
Submitted To: Rev. Rapaka Satish Karun Submission Date: 6-03-
2023

I. Introduction:

The Torah, full of narratives, laws, instructions that give us information about the
relationship between humanity and the God. In totality of the Torah, we can say there are
three important themes justice, covenant community, and the divine-human. In Exodus 18,
we see the concept of justice or emergence of a legal corpus. This narrative tells us the
importance of justice and fairness in society, emphasizing the need for a structured legal code
or system to promote equity and order among the community/society/nation. Also, Torah
provides alternative vision of community as a covenant community that embraces and
supports marginalized groups such as the poor, widows, orphans, and aliens. This inclusive
approach challenges neighbouring communities/nations and calls for a community who are
open to the margins. Also, Torah gives us narrative about the divine-human partnership,
offering a unique perspective on the relationship between God and humanity. In this paper we
would be dealing with the above topics/concepts, and try to understand and gain knowledge
about the same.

II. Law and its narrative about Human Life

All laws deal directly or indirectly with human affairs. They deal with realistic events
that occur in time and in space and use true-to-life characters to establish norms and
formulate policy. Laws present and represent stories about people, about their property and
their ties to their communities, and about interpersonal relationships and the relationships
between communities.1

III. The Emergence of Israel’s Judicial Journey

To have no proper social institution in a nation/community, it will only take result in

disintegration of that nation and it will be merely reduced to people. Israel was first reduced
1
Assnat Bartor, Reading Law as Narrative (Atlanta: Society of Biblical Literature, 2010,) 5.
to slaves until they have been liberated and until God made way out for them. Though they
were slaves, the lowest group of people in the most civilized society/nation of that time, the
legal institutions were never applicable to them. They were merely work machines, which
were being exploited as great levels for the work to be done. In this context when Israel
moving out of Egypt who were now only people and not nation. It needed to have its own
system or institution to address the concerns of the people, the concerns which might have
taken place during the duration of the whole exodus, concerns regarding various aspects of
life and faith as well. The narrative in Exodus 18, we see that Moses takes up the role as a
Judge, as a sole person who is responsible for the justice which is to prevail in the life matters
of people of Israel.

Concerns of the People: For starters, what kinds of disputes would Moses need to
address? “You ate some of my family’s manna.” “You stole one of my cows.” “You put too
heavy a load on my wagon and made the wheels collapse.” “Your son got too fresh with my
daughter.” “You took more water from the rock than you were supposed to, so I had less.”
Judging is not an intermittent ministry of Moses. Sometimes they come to grumble and
complain to him, but at other times, as he says in 18:15, they seek him out “to inquire of
God.” It has become an all-consuming ministry, one that goes on ‘all day long’. Here enters
the counsel of Jethro concerning the administration of justice.2

We see that people no only has concerns regarding they day to day life but also at
times they needed some counsel regarding their faith and its practices. The Exodus was huge
displacement of people, they just came out of one of the most civilized societies of that time,
and during the very exit of the Egypt and journey to Sinai, there might have many issues raise
and occurred regarding the life of people.

From Judge to Judicial Institution: The counsel of Jethro marks one of the key
changes which was going to take place in History the of Israel. Before exodus the power and
authority solely were near the Pharaoh when the people were still slaves, and after the exodus
now Moses had the sole power and authority over people, though he was following the
instructions given by God. The Power lies with a single person it was kind of centralized
power, and the counsel of Jethro was addressing this aspect of power. To put it simple, what
Jethro was asking Moses to do is decentralization of Power, Jethro’s counsel was to
institutionalise a system. A system which by functioning successfully would address the
concerns of the magnus crowd.

The Problem and the Solution: Jethro not only discerns the problem (many of us are
good at that), but he also proposes a solution that would eliminate the problem. 3 Jethro as
defined by some, as wise man. Indeed, fit to be called so, because he not only identified the
problem but also provided Moses with a solution, the idea is that the power will be given
selective officers/leaders who have certain attributes (V21: God Fearing, Truthful, Abled
Men, Hate Dishonesty), so that these selected men would be doing the duties rightfully. At
the same time Jethro gives adds one important thing that it would be Moses who would be
2
Victor P. Hamilton, Exodus an Exegetical Commentary (Grand Rapids: Baker Academic, 2011,) 267.
3
Victor P. Hamilton, Exodus an Exegetical Commentary (Grand Rapids: Baker Academic, 2011,) 366.
dealing with the critical/severe issues/concerns, so, though power was going to be distributed
among some of the selected men, the Jurisdiction would lie with Moses, God having the
ultimate authority as Moses too says in V16 ‘ I make known to them the statutes and
instructions of God’.

It is important that Jethro have such credentials because he plays a major role in this
chapter, instructing Moses, the lawgiver himself, how to carry out the administration of God's
Law to Israel. Thus, just as Abraham was met by Melchizedek the priest (Ge 14) before God
made a covenant with him in Genesis 15, so Moses is met by Jethro the priest (Ex 18) before
God makes a covenant with him at Sinai (Ex 19).4

This is one narrative where the author believes the judicial system was established
even before the covenant at Sinai was given, and draws parallels between Abraham and
Moses and how they have received a Divine revelation or counsel from a 3 rd person other
than God.

Philo describes Jethro as only “seemingly wise” (dokēsisophos), as one who is

concerned to talk to Moses only about human matters and not divine, eternal matters.
Josephus’s comments on Jethro are the direct opposite of those by Philo. 5 This difference of
opinion id because Jethro though has touched the issue but his response or giving the solution
did not have any divine element or intervention. At the same time Jethro also shows concern
for Moses and waits till the evening, and gives counsel not Infront of the people. End of the
day, Moses did accept Jethro’s counsel and he also rules out the same by choosing some
people for the roles of offices so they can help him with the Judicial matters of the Israel.

Covenantal Relationship As we go through the different cosmologies of the ancient

Israel or the ancient west of Asia, we understand that in each cosmologies/cosmogonies,
Humans were created with a purpose mostly in a subordinate role, created with a purpose to
serve and work for god. Whereas, in the Israelite tradition of origin of humanity, it was meant
to be relational. The very reason Adam and Eve were created was to have a relational bond
with God, but this was disrupted because of the Fall, and ever since God always tried to
bridge this relation, this was made possible through Covenant, Overtime God made covenant
with His people and tried to bring people into a covenantal relationship with God, a divine
Human-partnership.

Moreover, God's inauguration of covenant-just like God's creation of the world-finds

its ultimate goal in Israel's empowerment to join God in a relationship of creaturely
partnership.6 This same covenantal relationship was established after the Exodus evet, in fact
in the opening of the book of Exodus 2:24 we see that “24 God heard their groaning, and God
remembered his covenant with Abraham, Isaac, and Jacob.” God did hear the cry of Israel but

4
John H. Sailhamer, The Pentateuch as Narrative (Grand Rapids: Zondervan Publishing House, 1992,)
281.
5
Victor P. Hamilton, Exodus an Exegetical Commentary (Grand Rapids: Baker Academic, 2011,) 368.
6
Samuel E. Balentine, The Torah's Vision of Worship (Minneapolis: Fortress Press, 1989,) 123.
it’s the Covenant that God remembers and wants to restore it so that the relation which was
long lost could be restored.

What is institutionalized is not some social or political structure, but the idea of
relationship.89 God announces that through this "everlasting covenant" there will exist in
perpetuity a binding relationship between God and those who enter into the community of
Abram and Sarai.7

The God who presides with ultimate authority over the cosmos is at the same time a God who
chooses to be vulnerable to the best and the worst that humankind may bring to the divine-
human relationship.8 Human partners may "break" the covenant with God, and as a
consequence remove themselves from the covenantal relationship. But God does not "break"
the covenant,94 even when it is violated or abandoned by human failure, for God has
established it as "everlasting”.9

IV. A Covenant Community (An Alternative Community)

A Community is a group of people united by kinship, caste, locality or creed. A
community always tries to stick to its bonding factor and defend the same from different
threats, be it other communities or unjust social practices which are spoiling the peace and
harmony of the community. This unity is maintained by walking in certain codes of belief
systems, often driven by divine motivation or moral standards.
Need for an Alternate Community: Israel, was first just a patriarchal father, but as
the narrative unfolds, the one person was soon to be a family, community and also into a
nation in the later times. The whole narrative about Pentateuch is how God is journeying with
his people, how He is trying to restore the personal relationship which was lost during the
Fall. Of this restoration process one key aspect was the covenantal relationship with the
people of Israel. Israel entered into Egypt as a family, later grew into community, but because
of the oppressive political structure, was reduced to mere slavery. At this juncture God
intervenes and liberates His people from the chaos, now the people who were reduced to
slaves, received the identity ‘people of YHWH’. Also, Israel being the residents of Egypt for
too long, their customs have somewhat got into the life of the Israel(golden calf at the
mountain). To bring order and a system, and to differentiate the People of YHWH, there
needed to be a certain set of conduct and a certain set if lifestyle, that where the law had
come. The law would help people to become into the Alternative Community. This law would
walk Israel into a new way of practicing faith.
Religion(Faith) as a spiritual force influences its devotees to attain such spirituality
that their lifestyle, positions and attitudes enable them to transcend other religions, in that
sense, to adapt transformation and change in relationships, responsibilities, attitudes, and so
on. 10
7
Samuel E. Balentine, The Torah's Vision of Worship (Minneapolis: Fortress Press, 1989,) 111.
8
Samuel E. Balentine, The Torah's Vision of Worship (Minneapolis: Fortress Press, 1989,) 98.
9
Samuel E. Balentine, The Torah's Vision of Worship (Minneapolis: Fortress Press, 1989,) 113.
10
A K Wesley, “Towards an Alternative Community,” National Council of Churches Review (NCC
Review) CXXXI(2011) 10: 632.
 In Pentateuch we see different codes at different times, and how these codes altered
life and living of the people of Israel. There are 4 codes, but of them 3 are relevant with the
life and faith of Israel.
 The Covenant Code: The Covenant Code This is the legal section of Exodus 21-23
chapters and deriving its conventional title from Exod 24:7 is generally regarded as the oldest
of all the legal codes. It consists of two halves, the first of which (Exod 21:1-22:17) is called
as the Casuistic Laws (if clause) states circumstances. The second half of the code (Exod
22:18-23:19) is Apodictic Laws (direct second-person commands, not accompanied by any
statement of sanction).11 Casuistic laws are situational laws. A casuistic formula details the
action to be taken in a particular situation. the Apodictic law is independent of the conditions
attached to hypothetical legislation. The apodictic formula forbids killing; it does not
distinguish between murder and homicide, between objective and subjective guilt; it makes
no provision for blood vengeance or asylum.12
The Covenant Code in the first section contains rules on issues regarding agricultural,
murder(homicide), monetary, property, harm to humans/animals/cattle and etc. The second
section contains material on social order, humanitarian injunctions, judicial standards,
sabbatical year, festivals, pilgrimage, and sacrificial regulations.
It is important to note that the laws in this code cover a wide range of civil and criminal
cases (slavery, personal injuries, goring oxen, theft, damage to crops, deposits, loans,
seduction etc.) on which there is an established practice. Wide range of inter-human,
mundane, and communal issues are described in this code with secular tone. In all these laws
the humanitarian concern is an overarching principle and within that the care for stranger,
widow, orphan and the poor are given special attention. This overall emphasis of the
Covenant Code reminds the people of the covenant community to practice justice at all levels
and by all means so that no one will be alienated and discriminated in the community. 13
This is how, the Covenant Code has invited the people of Israel to create a community,
in fact an alternative community that would emphasize more on the humanitarian grounds,
and would pave way for justice and be inclusive towards the poor, widow, fatherless and the
aliens. Who once were reduced to slavery and exploited for more than a century have now
become an alternative community.
 The Holiness Code: The text in Leviticus 17-26, known as the "Holiness Code" in
view of the reiterated motive for obedience to its laws: "Be Holy." This section is usually
distinguished from the rest of the book of Leviticus. Following are the themes described in
this section: the shedding and treatment of the blood (17), prohibited sexual relations (18),
regulations for the priests (21-22), festivals (23), sabbatical and jubilee years (25), and
blessings and curses (26). Chapters 19 and 20 have a miscellaneous laws and regulations. The

11
K. Jesurathnam, “Socio-Economic and Politico-Religious Horizons of Covenant Community of Israel:
Some Ethical Implications,” Master`s College of Theology 4(2014) 02: 29.
12
Alexa Suelzer S.P, The Pentateuch: A Study in Salvation History (New York: Herder & Herder, 1964,)
110-112.
13
K. Jesurathnam, “Socio-Economic and Politico-Religious Horizons of Covenant Community of Israel:
Some Ethical Implications,” Master`s College of Theology 4(2014) 02: 29-30.
importance of this section is marked by its particular emphasis on the holiness before the God
of covenant and Israel as a separated community in covenant with God.14
Thus, the laws and stipulations mentioned in the Holiness Code are geared towards
leading the covenant community of Israel in the right path as a consecrated community
obliged to follow and observe strict rules for a harmonious living in the community life. This
kind of community live under the law and instruction from Divine providence set a lifestyle
and a way of living which was in contrast with the neighbouring communities or nations,
making the way of Israel as ideal way and their community as an alternative community.
 Deuteronomic Code: This code consists in the book of Deuteronomy the revised and
updated or modified form of earlier laws, mainly drawn from the Covenant Code, the nucleus
of this law code is to be found in Deut 12:1-26:15. For Instance, in Exod 23:1-3 the verses
read “You shall not spread a false report. You shall not join hands with the wicked to act as a
malicious witness. You shall not follow a majority in wrongdoing when you bear witness in a
lawsuit, you shall not side with the majority so as to pervert justice, nor shall you be partial
to the poor in a lawsuit.” But the same law in Deut 19:15-21 is elaborated demands that a
charge be supported by at least two, or if possible three witnesses for it to be sustained. The
Deuteronomic legislation has become conscious of the need to resort a principle of deterrence
in its efforts to establish a rational and fair judicial system.15
Deuteronomic code also stipulates laws towards preservation and protection of
environment and species in order to talk about the sustainable development. Two such laws
are noteworthy to discuss briefly at this point. The first is related to the law not to cut the tree
found in Deut 20:19-20. The practice of cutting down trees. Israel was advised and guided by
a good sense and utilitarian requirements. Fruit trees were not to be cut down; not only
because they provide food for the besieging army. Thus, the Deuteronomic stipulation is
aimed at avoiding destruction that will eventually cause ecological degradation. The second
on in Deut 22:6-7 concerns the birds in the nest are geared towards the preservation of life
sources for the future ecological safety. Thus, Deuteronomic injunction is aimed towards
curbing ecological disaster through the above two laws.16
Deuteronomic code thus work on the corrections needed in the covenantal code, and
gives a complete closure to the law of Torah in the totality. It corrects and give a complete
law as a whole and also sheds light on the ecological concerns of that time. So we can see,
the Deuteronomy not only addresses and correct the human’s order, who was a part of God’s
creation, but in a way it also tries to restore the other creation as well through law and
through a way of living.
As we saw these three codes, which was asking or inciting the people of Israel into a
covenantal relationship and to practice certain set of rules and regulations, which drove Israel
into shaping itself into a community which differs from the neighbours, this is how Israel
could become an alternative community.

14
K. Jesurathnam, “Socio-Economic and Politico-Religious Horizons of Covenant Community of Israel:
Some Ethical Implications,” Master`s College of Theology 4(2014) 02: 30.
15
K. Jesurathnam, “Socio-Economic and Politico-Religious Horizons of Covenant Community of Israel:
Some Ethical Implications,” Master`s College of Theology 4(2014) 02: 31-32.
16
K. Jesurathnam, “Socio-Economic and Politico-Religious Horizons of Covenant Community of Israel:
Some Ethical Implications,” Master`s College of Theology 4(2014) 02: 32-33.
 V. Literary Structure of The Torah
A study of the literary structure of the Torah involves examining the various literary
devices, themes, and narrative techniques used in its composition. There are some key
notions of themes/aspects of structure of Torah, like Narrative, Judicial, Instructions,
Lineages etc. It is comprised of mixture of themes and widely revolves around the life and
faith of people of
YHWH.
The Picture17
representation beside
gives us a Proposed
structure of Pentateuch
(Torah). It explains
about the God’s plan
of universal blessing
which has started at
the very point of origin
of the cosmos and
human.
Let us delve into each
book of the Pentateuch
and its literary
structure it comprises of.
Genesis: The book of Genesis establishes the foundational history of the distant past,
introduces the Abrahamic Covenant, and initiates the history of man's redemption. It can be
said that Genesis is God and His creation. The literary structure highlights the birth of the
nation of Israel.18
The content of the book of Genesis is a narrative about how God had created the
cosmos, and sheds light in the very first covenants made with the Human (Noahic and
Abrahamic). While the Noahic covenant focuses more on a Promise, Abrahamic covenant
focuses on more of a redemptive aspect and how through this redemptive act was born the
nation of Israel.
Exodus continues the epic with Israel's redemption from Egypt, subsequent 40 years
of wandering, introduction of the Mosaic Law, and the construction of the Tabernacle. In the
literal translation of Exodus 1:1, the verse begins with, "And these are the names of…" Thus,
17
T. Desmond Alexander, David W. Baker, “Literary Structure of the Pentateuch”, in Dictionary of the
Old Testament Pentateuch (San Francisco: IVP Academic, 2003,) 550.
18
Help me with Bible Study, s.v., “A Smooth and Cohesive Literary Structure to the Pentateuch,”
accessed on 1 Mar 2024, http://helpmewithbiblestudy.org/5system_moses/moses2_literaryStructure.aspx.
Exodus begins with the conjugation "and," which is an obvious reference to the content
preceding it. In addition, the last verse of Genesis refers to the same subject of the first verse
of Exodus, which is "Israel" or "Joseph." The topical structure emphasizes the thrust of the
book: salvation, law, and worship.19
The Book of exodus is a combination of narrative as well as instruction, it shows the
redemptive/liberative act of God. This is the book where the narratives move from, single
person to family and now to a community or a whole to be nation(Israel). It establishes a
system or a legal corpus for the people of Israel. So, we can say that the book of exodus also
comprises of a law structure which is further dealt in a detailed manner in the books of
Leviticus and Deuteronomy.
Leviticus presents the various laws and rituals, sacrificial system, and priesthood for
the formal worship of God. Its emphasis is on the purity and cleanliness of man. Leviticus
reveals that because God is holy, only those who are ceremonially clean of sin can come into
His presence. Exodus ends with the Tabernacle completed and the Lord within it, and
Leviticus begins with the Lord speaking from within. Leviticus' literary structure is perhaps
the easiest to perceive of the Pentateuch and the best way to present, to the priest and lay,
how one is to worship a holy God. It is an outline of the various laws and codes.20
The Book of Leviticus like explained above comprises mostly imperative laws,
instructions, codes which would direct the people of Israel to an alternative community. It not
only sets a standard for people, but also challenges the people to be like their Divine Being,
‘be holy because I am Holy’, the Holiness code, the book of Leviticus is about the Divine
calling to be holy which has greater significance over some moral/ethical instructions.
Numbers is a story of sin and judgment; the death and replacement of a disbelieving
generation with the hope of a new generation at the threshold of the Promised Land. Numbers
reveals that despite the efforts of man, God is still with His people and fulfils His promises.
Leviticus 26 and 27 end with God reviewing the Mosaic Covenant with its blessings of
obedience and penalties of disobedience and the responsibilities of the Israelites. Numbers
resumes the story at the beginning of the 40-year wander in the wilderness. Numbers' literary
structure can be seen in three ways: chronologically, geographically, and topically. While
scholars debate the merits of each perspective, each has provided a better understanding of
the time, setting, and theological significance of the book: the death of the old and rise of the
new.21
In short, the book of numbers is about the account(survey) of people of Israel. It
recounts the Israelites' journey through the wilderness and their struggles with faith and
obedience. It also includes a census of the Israelite tribes.
Deuteronomy contains a second version of the Mosaic Covenant that was previously
revealed in Exodus, Leviticus, and Numbers. Now, while the Israelites await on the plains of
Moab, they are reminded that they are a nation elected and set apart by God, and unified and
19
Help me with Bible Study, s.v., “A Smooth and Cohesive Literary Structure to the Pentateuch,”
accessed on 1 Mar 2024, http://helpmewithbiblestudy.org/5system_moses/moses2_literaryStructure.aspx.
20
Help me with Bible Study, s.v., “A Smooth and Cohesive Literary Structure to the Pentateuch,”
accessed on 1 Mar 2024, http://helpmewithbiblestudy.org/5system_moses/moses2_literaryStructure.aspx.
21
Help me with Bible Study, s.v., “A Smooth and Cohesive Literary Structure to the Pentateuch,”
accessed on 1 Mar 2024, http://helpmewithbiblestudy.org/5system_moses/moses2_literaryStructure.aspx.
defined by their covenant renewal with God. Deuteronomy defines the ideal nation of Israel:
one people with one God on one land with one sanctuary and one law. Deuteronomy's literary
structure, traditionally viewed as three speeches by Moses, is marked by the description of
Israel's location preceding his sermons. Another literary structure seen in Deuteronomy is the
strong resemblance to a combined form of a second millennium suzerain-vassal treaty with
the structure of ancient Near Eastern law codes.22
Deuteronomy contains the departure of Moses’ leadership and his final speeches to
the Israelites before they enter the Promised Land. It includes a restatement of the laws given
in earlier books and emphasizes the importance of obedience to God. It also accounts and
reminds Isarel of the journey which was taken so that they do not move away or deviate from
the blessing of God which was first given in the book of Genesis.

VI. Theological Purpose of the Whole Torah

i. Transcendence nature of God: The Pentateuch showcases the divine nature of God,
and God’s nature of Transcendence. God always revealed to his people (Abraham, Jacob and
Moses) in transcended for, but whereas the people of Israel who lived in Egypt for long time,
somehow the religion and practices have infiltrated into the lives of Israel.

Moses’ worshiping the invisible Yahweh on the mountain while they worshiped the
visible Yahweh in the valley. That was the way of Egyptian religion, as it was for all the other
religions of the ancient Near East. Fundamental to the Pentateuch’s idea of divine
transcendence is the self-existence of God. 23

Moses and the burning Bush experience tell us a lot, when Moses asks about the
‘name of God’ God just not reveals the name, but God reveals His transcendental Identity to
Moses, it is not merely the name of God but it is the nature of God. The Transcendental
nature of God, which was quite distinguishing from the gods of Egypt that the Israel just
came out from.

ii. God is the Holiest: During the burning bush experience we see that Moses is asked
to leave His foot wear because ‘the place that he is standing on is Holy’. Here we once again
see God’s transcendental nature in the aspect of Holiness, but the God has spoken from a
bush with was from the very same soil, but burning fire. And through the covenant God is
also expecting His people to share the same character by practicing the laws given.

In short, having become covenant partners with the holy God, they not only belong
exclusively to him but are also expected to live in ways appropriate to his character. 24
Leviticus 22:31-33. 25
22
Help me with Bible Study, s.v., “A Smooth and Cohesive Literary Structure to the Pentateuch,”
accessed on 1 Mar 2024, http://helpmewithbiblestudy.org/5system_moses/moses2_literaryStructure.aspx.
23
T. Desmond Alexander, David W. Baker, “Theology of the Pentateuch”, in Dictionary of the Old
Testament Pentateuch (San Francisco: IVP Academic, 2003,) 847.
24
T. Desmond Alexander, David W. Baker, “Theology of the Pentateuch”, in Dictionary of the Old
Testament Pentateuch (San Francisco: IVP Academic, 2003,) 850.
25
NRSV: 31 Thus you shall keep my commandments and observe them: I am the Lord. 32 You shall not
profane my holy name, that I may be sanctified among the people of Israel: I am the Lord; I sanctify you, 33 I
 iii. God of different roles: Creator , Sovereign, Father, Redeemer, Judge,

God as a creator is the first and foremost role that God has taken. Through God’s
Word alone the universe of the cosmos came into existence. There is one creation story but
there are two narratives, one which focuses on the cosmos and other which focuses the
Human.

In contrast with other ancient Near Eastern stories of the origins of the cosmos,
sexuality plays no part in creation. God does not produce anything by sexual activity. Here
again is evidence of transcendence.26 God as a sole entity takes part in the creation of the
whole cosmos as well as the Humans.

God as Sovereign, most uses of adonai occur in direct address in which the speaker is
painfully aware of the awesome power of God and is entreating him to do something and the
most inclusive statement of God’s sovereignty is found in Deuteronomy 10:17, where
Yahweh is called “God of gods and Lord of lords”—he is the God and the lord in all the
earth. Finally, the acceptance of the covenant by Israel implies their recognition of the
absolute sovereignty of God in their lives.27

In time God not only revealed His identity and nature, but also God showcased
Himself as the sovereign authority over the world, and also the cosmos(10 Plagues).Time and
again God proved Himself superior and power over the rest all kings and gods on the earth,
some view tells that each plague was a counter to that particular god of Egypt. Also, by
accepting the covenant that God had Given people too practice faith in the Sovereign
Authority of God.

God as Redeemer, earlier we saw that God is a Creator of the world, and in
transcendental in nature, who has sovereign authority over everything that moves and
everything that doesn’t, but is God a redeemer too ? If God truly has the ability to create, then
He can surely can start from page one wiping off all cosmos, since the whole creation order
and purpose was ruined in The Fall and later incidents as well.

It is reported in Exodus 2:23 that the people cried out for relief from their slavery and
that God heard them. But in fact this report comes at the end of the chapter that tells about
God’s providential preparation of a deliverer. Once again the writer tells us that before we
pray, the Redeemer God has already begun to answer. Redemption is always initiated out of
the heart of the personal, sovereign creator.28

who brought you out of the land of Egypt to be your God: I am the Lord.
26
T. Desmond Alexander, David W. Baker, “Theology of the Pentateuch”, in Dictionary of the Old
Testament Pentateuch (San Francisco: IVP Academic, 2003,) 852.
27
T. Desmond Alexander, David W. Baker, “Theology of the Pentateuch”, in Dictionary of the Old
Testament Pentateuch (San Francisco: IVP Academic, 2003,) 853.
28
T. Desmond Alexander, David W. Baker, “Theology of the Pentateuch”, in Dictionary of the Old
Testament Pentateuch (San Francisco: IVP Academic, 2003,) 854.
 Time and again, God showcases his redemptive act in the lives of people and the
cosmos. God becomes the one, who hears, sees and haves concern for His people.

God as a Judge, in the later times we see that God also calls the people into the
covenantal relationship with Him. The order lost was to be restored by introducing law into
the lives of the people. Through law provide God also now plays the role of a Judge. In
Pentateuch we see a different set of Codes of law concerning all aspects of the human life.

VII. Conclusion

In conclusion, the themes or concepts of justice, community, and divine-human

partnership as depicted in Exodus 18 and throughout the Torah give us knowledge about the
ethical, social, and spiritual dimensions of life and faith of people of Israel. The emergence
and establishment of judiciary system as the priority after the liberation underlines the
importance of Practice of Justice or Judiciary in the society to promote equality and harmony.
This will indeed lead to a vision of alternative community of God. To live and walk in
compassion, empathy, and maintain solidarity with marginalized groups, at the same time
strive and overcome the challenges of societal norms and calls for a community that
embraces and supports those who are in need. Finally, the Torah itself serves as a testament to
the divine-human partnership, calling us to follow and live by the same, maintaining the
divine-human partnership. By embracing these laws, values, instructions, individuals can live
a life will help us grow together as a community, not only in spiritual aspects of life but also
in the real-time world.
BIBLIOGRAPHY

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Hamilton Victor P. Exodus an Exegetical Commentary. (Grand Rapids: Baker Academic,
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