Echoes of Exodus: Tracing a Biblical Motif
2019; Eisenbrauns; Volume: 29; Issue: 3 Linguagem: Inglês
10.5325/bullbiblrese.29.3.0405
ISSN2576-0998
Autores Tópico(s)Historical and Linguistic Studies
ResumoIn his book Echoes of Exodus: Tracing a Biblical Motif, Bryan Estelle examines how the motif of the exodus is developed throughout Scripture from Genesis to Revelation. Estelle’s main goal is to help readers develop “allusion competence” when it comes to recognizing the exodus motif in Scripture (p. 2). Estelle’s secondary goal is to develop a methodology of intertextuality. In his first chapter, Estelle presents the hermeneutical foundations of his entire book. Estelle takes both a synchronic and a diachronic approach to intertextuality, which considers the role of both the author and the reader in determining the meaning of an inner-biblical allusion. Estelle also suggests that typology is the best way to understand the exodus motif throughout Scripture. In order to use typology successfully, Estelle proposes that “a typological method with hermeneutical controls” is needed (p. 42). In terms of the exodus motif, typology refers to a promise on the first level and a fulfillment on the second. After assessing the work of various interpreters, Estelle aligns his typological approach with those of John Calvin and Campegius Vitringa. In following these two scholars, Estelle takes seriously the historical sense of the text, while seeking a via media between a historical reading and an allegorical reading.Estelle is cognizant of the need for methodological rigor in intertextual studies. In the first chapter, he lays the foundation for his study in light of current trends in biblical studies. However, in order to cover the depth of material, he also includes an appendix that further explains how allusions work in biblical literature. That appendix focuses on the work of Juila Kristeva, Mikhail Bakhtin, and Ferdinand de Saussure in order to discuss author-oriented and reader-oriented approaches to intertextuality. Estelle’s presentation of his methodology is helpful in that the casual reader can get a sense of the purpose of the book in the introduction, while a more technical explanation is provided for those who might be interested in more detail.The bulk of the book contains Estelle’s analysis of the development of the exodus motif in Scripture. Estelle uniquely begins his work by rooting the exodus motif in the book of Genesis. He demonstrates that the covenant is an integral feature of the exodus motif and that creation is the foundation for the covenant. Estelle admittingly takes a Reformed approach to the covenants with his view that there is one covenant of grace in various dispensations. Overall, Estelle asserts that, since creation is the foundation of the covenant and the exodus is covenantal, creation imagery is part of the exodus motif.The next chapter presents the features of the exodus motif proper, based upon the Song of the Sea in Exod 15. Estelle concludes that the exodus motif presents the narrative pattern of a journey that goes from Egypt, through the waters, into the wilderness, and ends at the sanctuary of Mt. Sinai. Based upon this journey, the motif has an ecclesiological purpose and contains mountain imagery, a wilderness theme, and the divine warrior theme. After establishing the features of the exodus motif, Estelle traces the motif throughout the rest of Scripture, paying particular attention to the how the motif develops. Estelle demonstrates how the motif becomes an anticipation of a second exodus in the exilic and postexilic periods that is then fulfilled in Jesus. Finally, in Revelation the exodus motif is “transformed to demonstrate the completion God’s grand redemptive plan” (p. 306).In his conclusion, Estelle begins to develop a biblical theology based upon the exodus motif. He concludes that the exodus motif encompasses the entire salvation story, since the ultimate goal of the exodus is not political liberation but the return of the people to a holy abode where they can worship God. Estelle applies this to theological conversion concerning participationist and juridicial understandings of salvation. However, Estelle has only begun to scratch the surface of the theological implications of his book.Overall, Estelle’s book is extremely helpful for two reasons. First, Estelle has laid a methodological framework for future intertextual and typological studies that incorporate both testaments. Second, Estelle has considered all the major research on the exodus motif and has brought it together in one place as he traces the motif through the entire Bible. This book makes the reader consider the exodus as a broader biblical theme.However, there are still some questions left unanswered. In his section on methodological foundations, Estelle discusses the difference between quotations, allusions, and echoes. However, in his analysis of the biblical text there is no mention of these different types of references or any suggestion as to the importance of each type of reference. For instance, does an echo carry the same interpretive significance as a quotation? Estelle identifies four major components of the exodus motif. However, he does not fully address how many of these components need to be present in a text to suggest an allusion to the motif. Does a text that simply contains a wilderness theme refer to the exodus motif? Does a text with only one element of the motif carry the same interpretive significance as a text that contains all four elements of the motif? These unanswered questions do not undermine the importance of Estelle’s work; rather, they indicate areas that could be addressed in further research.The breadth of material covered by Estelle’s work is extensive, which limits the depth to which he can plunge. His work will serve as the starting point for scholars interested in studying the exodus motif as a scriptural and theological theme.
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