Bound for Freedom: The Book of Exodus in Jewish and Christian Traditions

Written by Göran Larsson Reviewed By Paul Williamson

Essentially a final-form commentary on Exodus, Bound for Freedom attempts to elucidate the meaning of the biblical text using (primarily) Jewish traditions of interpretation. Larsson adopts a synchronic approach to the biblical text and assumes a normative status for its theological message. His employment of Jewish tradition is defended on historical, cultural and religious grounds. However, while he acknowledges the need ‘to deal with theological questions relating the book of Exodus to current Jewish-Christian dialogue’ (xi), Christian interpretation is almost totally eclipsed by Jewish tradition and, where the former is discussed in any detail, it is usually presented as erroneous. Thus the sub-title is a little misleading. Rather than a verse-by-verse commentary, Larsson discusses larger units, arranged according to their major themes. The actual text of Exodus is therefore seldom quoted, although relevant sections and pertinent parallel texts are clearly demarcated. Hebrew words are transliterated and diacritics are wisely ignored, but sometimes a basic knowledge of the Hebrew verbal system is assumed.

After a short introduction, in which his deliberately ambiguous title is explained in terms of the conditional nature and ultimate goal of Israel’s liberation from Egypt, Larsson covers the contents of Exodus in thirteen chapters. These vary in length and depth, some covering a single chapter of Exodus, and others several. While some of his material is almost exclusively descriptive and explanatory, several chapters include stimulating application as well (although sometimes the latter could have been unpacked a little more). In addition, Larsson provides many fresh insights drawn from the examination of contemporary Egyptian and Canaanite cultures, as well as Rabbinic sources, Josephus and Philo. He also makes prudent use of intertextuality, exploring the various conceptual links within the Hebrew Bible and the New Testament.

It is clear from the outset that Larsson believes that the covenant between God and Israel is still in force, and this anti-supersessionism becomes increasingly pronounced as the book progresses. While challenging a superficial reading of key NT texts (e.g. Matt. 5:17, John 1:17 and Rom. 10:4), Larsson’s discussion of the Sinaitic Covenant and its contemporary significance (for Jews, at least) raises some unanswered questions with respect to the New Covenant and the identity of the true people(s) of God today.

The tendency throughout the book to present Jewish tradition invariably in a positive and rather uncritical manner detracts from its overall value—more critical interaction with Rabbinic material is surely required, especially in places where the latter betrays anachronistic interpretation or forced exegesis. Likewise, an attempt to illustrate where Christian interpretation can inform and correct Jewish interpretation could have provided a healthy balance. Despite these drawbacks, however, Larsson succeeds in providing the Christian interpreter with many fresh insights worth pondering. A prime example is his discussion of the revelation of the Torah (Exod. 19–20). which Larsson labels the ‘Miracle of Pentecost’ and sees as the theological background of Acts 2. Moreover, Larsson offers a helpful redress to the negative view that many Christians have adopted regarding the Mosaic law, setting it clearly in its biblical context of divine grace. However, his discussion of specific aspects (e.g. the Sabbath) again raises unanswered questions—such as the extent to which this ‘eternal sign’ has been fulfilled in Christ.

Despite leaving readers to ponder on such issues themselves. Larsson has provided Christian interpreters with a valuable resource through which their understanding of Exodus will certainly be enriched, and many of their preconceived ideas challenged.


Paul Williamson

Moore Theological College