Defending Mosaic Authorship of the Pentateuch and Responding To The Documentary Hypothesis

Proponents of the Documentary Hypothesis rely on various pieces of internal factors such as differing literary styles, differing names of God (Elohim; Yahweh), couplets (repeated stories), and editorial insertions. They ofter argue that writing and monotheism were unknown during the time of Moses. The Documentary Hypothesis was given its classical articulation by Julius Wellhausen (1876-83), who argued that anonymous editors compiled the Pentateuch long after Moses from the four documents: J Documents (Yahwist, 850 BC), E Documents (Elohist, 750 BC), D Documents (Deuteronomist, 621 BC), and P Documents (Priestly Code, 525 BC).

Despite the widespread acceptance of the Documentary Hypothesis, and even though this is regarded as a virtual fact by critical scholars, there are several major problems  which causes it to be suspect and therefore rejected.

First, it is contradicted by the traditional view of the Jews and the early church.

Second, the Pentateuch itself declares Mosaic authorship (Exodus 17:14, 24:4-7, 34:27; Numbers 33:1-2, 31:9).

Third, the rest of the Old Testament presupposes Mosaic authorship (Joshua 1:7-8, 8:32-34, 22:5; 1 Kings 2:3; 2 Kings 13:23, 14:6, 21:8; 1 Chronicles 1:1; Ezra 6:18; Daniel 9:11-13; Malachi 4:4).

Fourth, the New Testament designates Moses as the author of the Pentateuch (Matthew 19:4-8; Mark 7:10, 12:26; Luke 16:29-31, 20:37, 24:27; John 5:46-47, 7:19-23; Acts 15:1; Romans 10:5-19).

Fifth, the Pentateuch reflects a thematic literary unity that implies a single author.

Sixth, the author writes as an eye witness to much of the Pentateuch’s content, which would be impossible for a writer long after the events (Exodus 15:27; Numbers 2:1-31, 11:7-8).

Seventh, the writer demonstrates familiarity with Egyptian culture and geography, which would be unlikely for a later Judean writer (Genesis 13:10, 16:1-3, 33:18, 39:4, 40:9-11, 41:40-43). Clearly Moses’ Egyptian education would have certainly qualified him to write the Torah. In addition, archaeologists have discovered multiple written languages existed longer for the time of Moses.

The Documentary Hypothesis is built upon unfounded assumptions and evidence. The documents that the theory relies upon have never been discovered. There is no archaeological evidence nor extrabiblical historical proof that such documents (J, E, D, P) ever existed. To the contrary, archaeological discoveries in nearby ancient Near Eastern countries that date to the period of Abraham and Moses contain similar laws and customs. These finds rebut the documentary presuppositions that some material in the Pentateuch is historically impossible or represents life at a much later period. After careful analysis of the theory, Moses Segal of Hebrew University rejected it because of “the absurd lengths the which it carries the analysis of the text, breaking up homogenous passages, and even single verses into smaller fragments.”

Conservative evangelical scholars recognize that certain small elements of the Pentateuch were probably added later, such as the account of Moses’ death and burial (Deut. 34), but they believe Moses was the substantial author of the Pentateuch. He probably used ancient patriarchal records (toledoth) to compile the early chapters of Genesis so he should be considered the primary editor, arranger, and author of this material as is affirmed by the biblical account.

Bibliography:

Hindson Ed, Essence of the Old Testament (Nashville, Tennessee; B&H Publishing, 2012), 48-49.