Overall a solid read. The book is divided into two parts: a survey of Pentateuchal criticism and an exploration of major themes in the books of the Pentateuch. This first part is heavily footnoted while the second part is purposefully less footnoted, aiming more towards an understanding of basic content of the Pentateuch rather than engaging with scholarship.
In the first section, Alexander traces the history of Pentateuchal criticism, paying special attention to the German vein in the past 200 years. The Documentary Hypothesis (JEDP) has dominated much Old Testament scholarship since then, even deeply influencing the Zeitgeist of Old Testament scholarship today. However, Alexander illustrates the methodological drawbacks of the Documentary Hypothesis, even as they are acknowledged by critical scholars (e.g. Whybray). The Documentary Hypothesis is not a silver bullet for word choice variation, and its assumptions that repetition is evidence redaction are unfounded, especially in largely oral cultures of the Ancient Near East. This method is often applied inconsistently, acting as a sort of confirmation bias for a particular scholar’s presupposed viewpoints of a later redactor. This atomistic exegesis often guts the intentional literary artistry in the Pentateuch. Then there is the ever-present lack of manuscript evidence for different sources. It is no surprise that Alexander then advocated for more literary approaches to study the Pentateuch.
In the themes section, I thought that there would be more attention to how themes span across the books of the Pentateuch, but it was more about the themes within the books of the Pentateuch. As a Genesis expert, Alexander spends the lion’s share of the themes on those that are present in Genesis. Of particular interest is his exegetical argument for a messianic reading of the Pentateuch based on the following features: 1.) reclaiming the royal identity that humanity was given at creation, 2.) the grammatically singular ‘seed’ in Genesis 3:15 and 22:18, 26:4, and 28:14, 3.) the promises that kings will come from the patriarchal lineage (e.g. Genesis 17:6; 49:8-12). This reading also makes sense of Paul’s argument in Galatians 3 where Christ is the seed of Abraham that now blesses all nations. Other chapters are generally terse and well-summarized. With Exodus and Genesis taking the bulk of this section, the other books of the Pentateuch don’t get quite as much attention (Numbers gets 20 pages!). These chapters still have good observations, though, like death being the antithesis of holiness in Leviticus, and thus also underlying some of the distinctions between clean and unclean animals for Israel.