Week 1, Article 1: What Is the Torah?

Introduction

When you begin your study of the Pentateuch, you are entering the foundation of the entire biblical story. The first five books of the Old Testament—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy—have been known for centuries as the Torah. This single term has carried deep meaning for both Jews and Christians alike, serving not only as a name for a collection of writings but also as a description of their function. Torah means “instruction,” “teaching,” or “law,” but in reality, it embodies all three simultaneously.

In this article, we will explore the meaning of Torah in its linguistic, historical, theological, and literary dimensions. We will consider how it has been interpreted by Jewish and Christian communities, how scholars have debated its origins, and why it continues to hold such central importance. This expanded study will not only introduce you to the Torah but also help you recognize why mastery of the Pentateuch is essential for biblical scholarship and Christian ministry.

The Word “Torah” and Its Range of Meanings

The Hebrew word torah derives from a root that means “to teach” or “to instruct.” While many English Bibles translate it as “law,” this is a limited rendering. Torah is not merely a legal code but a comprehensive expression of God’s will for His people. It contains narratives, genealogies, rituals, poetry, and law codes.

In Jewish tradition, the Torah can refer in three different ways:

1. The Written Torah: The five books of Moses.

2. The Oral Torah: Rabbinic interpretations and traditions passed down orally and later codified in the Mishnah and Talmud.

3. The Broad Torah: God’s revealed will, encompassing all divine instruction.

For Christians, Torah is usually synonymous with the Pentateuch, though the apostle Paul also uses the word more flexibly, sometimes meaning the Mosaic law, other times the entire Hebrew Scriptures (Childs, 1992).

This linguistic range is important because it shapes how Torah is understood across communities. For Jews, Torah is living instruction; for Christians, it is both historical foundation and prophetic anticipation.

Torah as Story and Law Together

One of the most striking features of the Torah is its combination of narrative and law. Nearly half of the Pentateuch is story: the accounts of creation, the fall, the flood, the patriarchs, the Exodus, and the wilderness journey (Wenham, 2003). These narratives frame the legal sections, such as the covenant laws in Exodus 20–23, the holiness code in Leviticus 17–26, or the Deuteronomic law in Deuteronomy 12–26.

This integration is crucial. Law is never abstract in Torah—it is always embedded in the story of God’s people. For example, the Ten Commandments are given not to humanity in general but to a people whom God had just redeemed from slavery in Egypt. Redemption precedes law, grace precedes obligation. As Brueggemann (2005) observes, “Israel is commanded only after it is rescued.” Torah thus teaches that God’s commands are grounded in His saving acts.

Authorship and Composition of the Torah

One of the most enduring questions is: Who wrote the Torah?

Traditional View

Jewish and Christian tradition historically affirmed Mosaic authorship—that Moses wrote the Pentateuch under divine inspiration. The Torah itself testifies that Moses wrote parts of it (e.g., Deut 31:9, 24). Early Jewish sources such as the Talmud and Christian fathers like Augustine upheld this view.

Scholarly Debates

Modern biblical scholarship, however, has advanced a range of theories. The most famous is the Documentary Hypothesis (Wellhausen, 19th century), which proposed that the Pentateuch was composed of four main sources (J, E, D, P) woven together by later editors. Though widely taught, this model has been critiqued and revised. More recent scholarship emphasizes the literary unity of the Torah and its final form as theology rather than just a patchwork of sources (Sailhamer, 1992; Tigay, 1996).

The authorship debate matters for students because it reveals how deeply the Torah has been studied and how interpretations of its composition affect theology. Whether one affirms Mosaic authorship or some form of composite authorship, the Pentateuch’s cohesive theological message remains undeniable.

Torah in Jewish Life and Tradition

In Judaism, the Torah is not simply literature—it is sacred life itself. Synagogues enshrine Torah scrolls in an ark, process them with reverence, and read from them weekly. The annual reading cycle ensures that the Jewish community revisits the entire Torah every year.

Rabbinic Judaism elevated Torah study to the highest form of worship. As Neusner (2004) notes, “To study Torah is to engage with the mind of God.” This conviction sustained Jewish communities through exile, persecution, and dispersion. The Torah defined Jewish identity and marked Israel as a covenant people set apart by God.

Torah in Christianity

Christianity inherited the Torah as sacred scripture but read it through the lens of Christ. Jesus declared, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish but to fulfill” (Matt 5:17, NIV). Early Christians wrestled with how Torah related to the gospel. Paul emphasized that justification is by faith apart from works of the law (Rom 3–4), but he also insisted that the law is holy and good (Rom 7:12).

The church concluded that Torah’s ceremonial and civil laws were fulfilled in Christ, while its moral principles remain binding. The Torah’s narratives, meanwhile, were read typologically—Abraham’s faith, Israel’s deliverance, and the sacrificial system all foreshadow Christ. Thus, Torah is foundational for Christian theology even though Christians are not “under law” in the same covenantal sense (Wright, 2004).

The Torah and the Ancient Near East

The Torah must also be studied against its cultural backdrop. Ancient Near Eastern literature provides helpful comparisons:

• The Enuma Elish (Babylonian creation epic) parallels but contrasts with Genesis 1 by depicting multiple gods at war, while Genesis declares one sovereign Creator (Walton, 2006).

• The Code of Hammurabi resembles Israel’s covenant laws, but the Torah grounds law in God’s covenant relationship, not just civic order.

• Ancient treaty forms illuminate the structure of Deuteronomy, which mirrors a suzerainty treaty between king and vassal (Kline, 1963).

These parallels show that while the Torah arose in a specific cultural context, it transformed that context by presenting a radically monotheistic worldview.

Theological Themes Introduced by Torah

Several themes dominate the Torah and reverberate through the rest of Scripture:

1. Creation – God is the sovereign Creator who brings order from chaos (Gen 1). Humanity bears His image and is called to stewardship.

2. Covenant – God makes binding promises with Noah, Abraham, and Israel, revealing His faithfulness.

3. Law and Holiness – God calls His people to reflect His character through obedience.

4. Presence of God – From Eden to Sinai to the tabernacle, God dwells with His people.

5. Redemption – The Exodus event becomes the model of salvation.

Childs (1992) emphasizes that these themes hold the Torah together as a theological unity.

Torah as Canonical Foundation

Within the Hebrew Bible, the Torah stands as the first and most authoritative section. The Prophets and Writings build upon it, but they never replace it. In Christian Bibles, it forms the opening of the Old Testament, setting the stage for the New Testament.

Understanding the Torah, therefore, is not optional—it is the foundation of all biblical interpretation. Without it, the message of the prophets, the psalms, and the gospel loses its grounding.

Reflection for Students

As you study the Torah, ask yourself:

• How does seeing Torah as both story and law shape your understanding of God’s character?

• In what ways do you see continuity between Torah and the New Testament?

• How can studying the Torah strengthen your faith and prepare you for ministry?

Remember that your goal is not only to master information but also to engage with the Torah as God’s living word.

Competency Connection

At the end of this first article, you should be able to:

• Define “Torah” and explain its range of meanings.

• Summarize its role in Jewish and Christian traditions.

• Identify major authorship debates.

• Recognize the unifying themes of creation, covenant, law, holiness, and God’s presence.

These competencies will prepare you for deeper study of Genesis in the coming weeks.

Conclusion

So, what is the Torah? It is God’s instruction—embedded in story, law, covenant, and worship. It is Israel’s foundation and Christianity’s inheritance. It is at once ancient and ever new, contextual and transcendent.

For Jews, Torah is the heartbeat of identity and worship. For Christians, Torah is the indispensable foundation for understanding Christ and His mission. For all students of Scripture, Torah is the doorway into the mind of God revealed in history.

As you continue this course, carry with you the conviction that Torah is not just a set of texts to be studied but a divine witness to the living God who calls His people into covenant relationship.

References

Brueggemann, W. (2005). Theology of the Old Testament: Testimony, dispute, advocacy. Fortress Press.

Childs, B. S. (1992). Introduction to the Old Testament as Scripture. Fortress Press.

Kline, M. G. (1963). Treaty of the great king: The covenant structure of Deuteronomy. Eerdmans.

Neusner, J. (2004). The Torah: An introduction for Christians and Jews. Wipf & Stock.

Sailhamer, J. H. (1992). The Pentateuch as narrative: A biblical-theological commentary. Zondervan.

Tigay, J. H. (1996). Deuteronomy. JPS Torah Commentary. Jewish Publication Society.

Walton, J. H. (2006). Ancient Near Eastern thought and the Old Testament. Baker Academic.

Wenham, G. J. (2003). Exploring the Old Testament: A guide to the Pentateuch. InterVarsity Press.

Wright, C. J. H. (2004). Old Testament ethics for the people of God. InterVarsity Press.