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Writer's pictureEdward D. Andrews
Aug 2210 min read

Mosaic Authorship Controversy: Who Really Wrote the First Five Books of the Bible?

Introduction to the Mosaic Authorship Controversy


The controversy surrounding the authorship of the first five books of the Bible, known as the Pentateuch, is a significant debate within biblical scholarship. Traditionally, Moses has been recognized as the author of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This belief, rooted in both Jewish and Christian traditions, has been upheld for millennia. However, in the nineteenth century, the rise of higher criticism brought this traditional view into question, leading to the development of the Documentary Hypothesis and other critical theories that challenge Mosaic authorship.


The Documentary Hypothesis, in particular, argues that the Pentateuch is a composite work, formed from multiple sources compiled over several centuries. These sources are commonly identified by the letters J (Jahwist), E (Elohist), D (Deuteronomist), and P (Priestly), each representing different traditions or schools of thought within ancient Israel. Proponents of this hypothesis claim that these sources were woven together by later editors, creating the unified text we have today.


This article will examine the arguments for and against Mosaic authorship, exploring the internal and external evidence that supports or challenges the traditional view. We will also consider the impact of higher criticism on contemporary biblical scholarship and the implications of these debates for our understanding of the Pentateuch.



Higher Criticism and the Documentary Hypothesis


Higher criticism, which emerged in the nineteenth century, focuses on the origins and composition of biblical texts. It seeks to identify the historical circumstances in which these texts were written, the sources used by the authors, and the editorial processes that shaped the final form of the Scriptures. The Documentary Hypothesis, one of the most influential theories to arise from higher criticism, posits that the Pentateuch was compiled from four distinct sources, each with its unique style, vocabulary, and theological perspective.


The J source, named after the use of the divine name Jehovah (JHVH), is thought to reflect the southern kingdom of Judah's perspective and is characterized by its anthropomorphic portrayal of God. The E source, which uses the name Elohim for God, is associated with the northern kingdom of Israel and presents a more transcendent view of the divine. The D source, or Deuteronomist, is believed to be responsible for the book of Deuteronomy and is concerned with issues of covenant and law. Finally, the P source, or Priestly writer, is thought to emphasize ritual, genealogies, and the holiness of God.


Proponents of the Documentary Hypothesis argue that these sources were combined by later editors, or redactors, to create the Pentateuch. They point to various factors, such as differences in language and style, repetitions (known as doublets), and discrepancies in the text, as evidence for the existence of multiple sources. For example, they note that the creation accounts in Genesis 1 and Genesis 2 use different names for God and present different sequences of events, which they interpret as evidence of two distinct sources.


However, the Documentary Hypothesis has not gone unchallenged. Conservative scholars argue that the supposed differences between the sources can be explained in other ways and that the hypothesis relies on speculative assumptions rather than solid evidence.



Internal Evidence for Mosaic Authorship


One of the primary arguments for Mosaic authorship is the internal testimony of the Pentateuch itself. Throughout the first five books of the Bible, Moses is explicitly mentioned as the author of various laws, narratives, and other writings. For instance, Exodus 17:14 states, "Then Jehovah said to Moses, 'Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.'" Similarly, in Deuteronomy 31:9, we read, "Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of Jehovah, and to all the elders of Israel."


These passages suggest that Moses was directly involved in the composition of the Pentateuch, at least in part. Moreover, the book of Deuteronomy, which contains Moses' final speeches to the Israelites before his death, repeatedly emphasizes that these words were written by Moses himself. Deuteronomy 31:24 states, "When Moses had finished writing the words of this law in a book to the very end…"


Additionally, the narrative structure of the Pentateuch aligns with Moses' life and experiences. From the account of his birth in Exodus to his death on Mount Nebo in Deuteronomy, the Pentateuch is centered on Moses as the key figure through whom God reveals His law and guides His people. This coherence suggests a single author or, at the very least, a unified tradition closely associated with Moses.



External Evidence Supporting Mosaic Authorship


Beyond the internal evidence, there is also external testimony supporting Mosaic authorship. The rest of the Old Testament consistently refers to the "Law of Moses" or the "Book of Moses," indicating that ancient Israelites believed Moses to be the author of the Pentateuch. For example, Joshua 8:31 describes an altar built "as Moses the servant of Jehovah had commanded the people of Israel, as it is written in the Book of the Law of Moses." Similarly, in 2 Kings 14:6, we find a reference to "the Book of the Law of Moses," indicating that this tradition was well-established by the time of the kings of Israel.


The New Testament also affirms Mosaic authorship. Jesus himself refers to the "Law of Moses" in passages such as Luke 24:27, where it is written, "And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself." Additionally, the Apostle Paul refers to the "Law of Moses" in his letters, as in Romans 10:5, where he writes, "For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them."


These references from both the Old and New Testaments demonstrate that the belief in Mosaic authorship was deeply ingrained in Jewish and Christian tradition, further supporting the view that Moses was indeed the author of the Pentateuch.



Challenges to Mosaic Authorship: Discrepancies and Doublets


One of the main arguments advanced by proponents of the Documentary Hypothesis is the presence of discrepancies and doublets within the Pentateuch. Discrepancies refer to apparent contradictions or differences in the text, while doublets are repetitions of the same story with variations. Critics argue that these features are evidence of multiple sources being combined by later editors.


For example, in Genesis 1, the creation of the world is described in a specific sequence, with God creating light on the first day, the sky on the second day, and so on. However, in Genesis 2, a different order of creation is presented, with the formation of man occurring before the creation of plants and animals. Critics argue that these differing accounts reflect two separate sources that were later merged.


Similarly, the story of Abraham's wife, Sarah, being taken by a foreign king is repeated twice in Genesis, once in Genesis 12 and again in Genesis 20. In both instances, Abraham deceives the king by claiming that Sarah is his sister, not his wife. The similarities between these accounts lead critics to suggest that they are doublets from different sources.


However, conservative scholars offer alternative explanations for these features. They argue that the creation accounts in Genesis 1 and 2 are not contradictory but complementary, with Genesis 1 providing a general overview of creation and Genesis 2 focusing on the specific creation of humanity. As for the doublets, they may represent separate events with similar circumstances, rather than the repetition of the same story.


Moreover, discrepancies and doublets are not unique to the Pentateuch; they are found throughout ancient Near Eastern literature, where they were often used as literary devices to emphasize certain themes or ideas. Thus, the presence of these features in the Pentateuch does not necessarily indicate multiple authors.



The Role of Redaction Criticism


Redaction criticism is another approach within higher criticism that has been used to challenge Mosaic authorship. This method focuses on the role of editors or redactors who are believed to have shaped the final form of the biblical text by combining and revising earlier sources. According to redaction critics, the Pentateuch as we have it today is the result of a complex editorial process that occurred over several centuries.


Redaction critics argue that the redactors' theological and political agendas influenced the way the Pentateuch was compiled. For example, some suggest that the Priestly source (P) was written to promote the centralization of worship in Jerusalem and the authority of the priesthood. They claim that this source was later combined with the Jahwist (J) and Elohist (E) sources to create a unified narrative that reflected the concerns of the post-exilic Jewish community.


However, this view has been criticized for being overly speculative and for downplaying the coherence and unity of the Pentateuch. Conservative scholars argue that the supposed redactors were not merely editors with their own agendas but were guided by a desire to faithfully preserve and transmit the sacred traditions of Israel. Moreover, the idea that the Pentateuch is a patchwork of disparate sources fails to account for the literary and theological unity that characterizes the text.



The Use of Divine Names in the Pentateuch


One of the key arguments of the Documentary Hypothesis is based on the use of different divine names in the Pentateuch. The J source is characterized by the use of the name Jehovah (JHVH), while the E source uses the name Elohim. Critics argue that these different names reflect distinct traditions that were later combined.


However, this argument has been challenged on several grounds. First, the use of different names for God is not unique to the Pentateuch; it is common throughout the Old Testament and other ancient Near Eastern literature. Different names often reflect different aspects of God's character or different contexts in which God is being addressed.


For example, the name Elohim, which is used in Genesis 1, emphasizes God's power and majesty as the Creator of the universe. In contrast, the name Jehovah, used in Genesis 2, highlights God's personal relationship with humanity. These different names are used purposefully to convey different aspects of the divine nature, not because they come from different sources.


Moreover, the use of multiple names for a single deity is common in ancient literature. For instance, the Babylonian god Marduk is referred to by several different names in the Enuma Elish, a Babylonian creation epic. These names emphasize different attributes of the god, much like the different names for God in the Pentateuch.


Thus, the use of different divine names in the Pentateuch does not necessarily indicate multiple sources. Instead, it reflects the rich and multifaceted nature of God as understood by the biblical authors.



Archaeological Evidence and the Pentateuch


Archaeological evidence has played a significant role in the debate over Mosaic authorship. Some scholars argue that certain aspects of the Pentateuch reflect historical realities that could not have been known to Moses. For example, they point to the mention of cities like Dan in Genesis 14:14, which they claim did not exist in Moses' time, as evidence that the Pentateuch was written or edited centuries after Moses' death.


However, this argument is based on a misunderstanding of the nature of ancient place names. It is not uncommon for ancient texts to use the names of places as they were known to the audience at the time of writing, even if those names did not exist during the events being described. This practice is similar to how modern historians might refer to ancient locations by their current names for the sake of clarity.


Furthermore, archaeological discoveries have often supported the historical accuracy of the Pentateuch. For example, the discovery of the ancient city of Ebla in modern-day Syria has provided evidence for the existence of several cities mentioned in the Pentateuch, including Sodom and Gomorrah. These findings suggest that the Pentateuch reflects genuine historical memories, consistent with the traditional view of Mosaic authorship.



Theological Considerations and the Mosaic Law


Another significant aspect of the debate over Mosaic authorship concerns the theological content of the Pentateuch, particularly the Mosaic Law. Critics argue that the legal material in the Pentateuch, especially in Deuteronomy, reflects the concerns of a later period, possibly during the time of King Josiah or the Babylonian exile.


However, this argument overlooks the fact that the Mosaic Law is deeply rooted in the covenant relationship between Jehovah and Israel, a relationship that is central to the entire Pentateuch. The laws given to Moses on Mount Sinai are presented as direct revelations from God intended to guide the Israelites in their covenantal obligations. This theological framework is consistent throughout the Pentateuch, suggesting a unified composition rather than a collection of disparate sources.


Moreover, the Pentateuch's emphasis on covenant and law is not unique to the later periods of Israel's history. The concept of covenant is foundational to the entire Old Testament and is evident in the promises made to Abraham, Isaac, and Jacob in Genesis. The Mosaic Law, therefore, should be seen as a continuation of this covenantal tradition, rather than a later addition to the text.



Conclusion: The Case for Mosaic Authorship


The Mosaic authorship of the Pentateuch is supported by a wealth of internal and external evidence. While higher criticism and the Documentary Hypothesis have raised important questions, the traditional view that Moses wrote the first five books of the Bible remains the most consistent with the evidence.


The internal testimony of the Pentateuch, the consistent witness of the rest of the Bible, and the coherence of the text itself all point to Moses as the author. Moreover, the theological unity of the Pentateuch, its deep roots in the covenantal relationship between Jehovah and Israel, and the historical reliability of its narratives further support this view.


While the challenges posed by higher criticism are not without merit, they often rely on speculative assumptions and overlook the complexity and richness of the biblical text. By contrast, the traditional view of Mosaic authorship provides a more coherent and faithful understanding of the Pentateuch as the foundational text of the Old Testament.


In light of this evidence, the case for Mosaic authorship remains strong, affirming the enduring value and authority of the Pentateuch as the Word of God.



About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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