Summary: A study of the texts from the Pentateuch quoted or alluded to in the New Testament and how they were understood both in their original context and as used in the New Testament context.

Ben Witherington has previously written Isaiah Old and New and Psalms Old and New. Following this same pattern of studying texts used in the New Testament both as they were understood in their original context and in the New Testament, Witherington takes on the ambitious project of doing the same with Torah, the first five books of scripture, also known as the Pentateuch.

This is an ambitious project as is apparent in Appendix 1, where we find listed all of the passages in Genesis through Deuteronomy cited, alluded to or echoed in the New Testament, and where these occurred. A study of this Appendix explains the layout of the book and demonstrates why the chapters on Genesis, Exodus, and Deuteronomy are so much longer than those on Leviticus and Numbers. The three former books were cited much more. Witherington covers all of these instances in the pages of his text, first consider the passage in the Pentateuch, and then the various New Testament references.

One observation, that Witherington notes, is that much more of the material is “law” material than narrative material. The big exception is some of the the songs, particularly the Song of Moses in Deuteronomy 32. The narrative is important, however, especially the narratives of Abraham and his faith, who in the new covenant is father by faith for all of humanity, not only the descendants of Jacob, or Israel.

The use of Torah in the New Testament is centered around the significance of Jesus, who extends the application of some parts of Torah while dismissing others such as laws around sabbath and cleanliness. Paul was the first to grasp the significance of this, allowing Jewish believers to remain Torah observant while Gentiles would observe the aspects of the law re-affirmed and deepened by Jesus.

What all this has in common is that the laws of Torah and the new covenant are both framed by the saving work of God. The laws, contrary to later conceptions focus on what it means to “stay in rather than how to get in.” Both assume already being “in.”

The book sparkles with insights throughout whether or not you find yourself in agreement with Witherington at every point. One insight I found helpful is that many commentators debate whether a New Testament citation is drawn from the Greek (Septuagint) or the Hebrew (Masoretic) text. Witherington proposes that in many cases, they may not have had either text at hand and quoted from memory. That seems like just good common sense!

In addition to the Appendix 1 mentioned above, quite useful for study are two others, on a review of Adam and the Genome by Dennis Venema and Scot McKnight and a second discussing the enigmatic references to Enoch in 1 Peter 3:18-22. The review is fascinating, particularly to see Witherington’s defense of a historic Adam, but doesn’t quite seem germane to this work, other than it references material in Genesis.

My experience over the years is that there is far more preaching from the New Testament than Old in most Christian churches. What Witherington shows is that we cannot go far in the New Testament without some Old Testament allusion or outright citation. What Witherington helps us recognize is both what these texts meant in their context and how they are being used in the New Testament, and have been in the life of the church which reads all scripture in light of Jesus. Witherington’s book is a valuable reference for those preachers, written by one whose preacherly background shows through on nearly every page.

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Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own. ( )