Exegesis of Genesis 22:1-19 Essay Example

Abraham (and his wife Sarah); making them founders of the nation of Israel. The final chapter finds Jacob and his family in Egypt; precluding a central storyline the ‘Exodus’ ;the foundation of Jewish history and faith (Barton 2001:39). The books of Genesis and Exodus are seen as part of a continuous narrative. Drane (2011:34-35) provides a possible historical date for Abraham’s lifetime around 2000-1820 BC.

Much discussion has taken place over the historical context of the events and persons described in Genesis. Coogan(2008:1) describes ancient Israel as ‘a cultural backwater with one artefact remaining –its literature’; ancient laws stopped people of that period, using images, so usual creative archaeological finds are absent. Drane( 2001:40) explains that at the end of the 19th century these narratives were considered fiction. Historical knowledge however of Middle Bronze Age 2000-1500BCE show that the way of life described in Genesis was an authentic perception of what was happening in the lands at that time.

Names found in Genesis were used by Amorites in various parts of Mesopotamia and customs such as marriage of sisters, illegal later, were acceptable then. Records (e. g ‘The Tale of Sinhue’) from places like Mari and Nuzi describe a semi-nomadic leader in 1900BC who took part in wars and made alliances. Coogan(2008:112) likewise describes (Gen12:6-9 and Gen13 :12-18) that Abraham’s family were ‘Semi Pastoralist’, wandering with their flocks on the fringes of larger urban centres of the day.

Drane(2001:40-42) suggests there is evidence from Genesis 11 onwards for the appearance of ‘real’ history, summarising‘ Perhaps in reality, though the most that can be claimed with certainty is that the experiences these stories describe correspond to what is known

of population movements that were taking place in the Fertile Crescent throughout the Middle and late Bronze Ages(2000-1200bce)’ Historical anachronisms exist within the narratives, such as the presence of the Philistines and Chaldeans, and the appearance of domestic Camels in chapters 12, 24 and 30 of Genesis, who were not around in Middle Bronze age (Drane 2001:40).

Drane(2001 39) demonstrates that in Hebrew manuscripts of Genesis 11, the city of Ur features as Abraham’s place of birth whilst in Greek translations Abraham and Sarah are to be in land of Chaldeans, a place nearer to Haran in northern Syria then to Ur on Persian gulf. It is therefore important that passages are read with the acknowledgement of reinterpretation, translation discrepancies and unconscious add ons. This naturally leads one to critically consider the literature and its origins. It is believed that the Pentateuch was compiled in the 5BCE from different sources.

Coogan(2008:12) describes that Jewish tradition believed God revealed the Torah to Moses the author. Coogan(2008:20) challenges this perception by reporting that it was common place for authors of that area and culture to attribute their words to revered persons: Moses after all was the main character of the last four books. In the 17th century, the beginning of modern philosophy, men such as Baruch Spinoza, Thomas Hobbes and Richard Simon called for freedom from presumptions with consideration needed to explain style and inconsistencies such as different names used for God (Coogan 2008: 13. Scientific challenges including Evolutionary biology and geology also appeared in 17th Century, again threatening the traditional perception associated with the authority of the Bible (Coogan 2008:15. ) It is now believed that a number

of authors wrote the Pentateuch. To help explain this, theories such as the Documentary Hypothesis have been considered. Coogan (2008:18) describes this as the editing of four different ‘sources’ into blocks or interwoven together to form the narratives.

Barton(2001:52) explains the importance of ‘Redaction criticism’; the significance of the editorial processes that shaped the Pentateuch. A Redactor was a scribe who combined together different sources into a composite narrative, like a ‘scissor and paste man’. It is now however believed that they may have added their own meanings and teachings as ‘add ons’. Genesis 22 genre is a literary narrative with unknown authors and redactors. Coggin R (117) explains that both historical criticism and literary criticism of a narrative is needed for better understanding as they answer different questions.

He further explains that theological criticism is also needed when God himself is one of the characters (a unique scriptural feature. ) Taking these different aspects into account what was the original meaning of Genesis 22? The text begins with (Gen22:1) ‘Some years later God decided to test Abraham, so he spoke to him. ’ The calling of ‘Abraham’ by name sets this as a command. Holdsworth(2005:73) explains the significance that names have to Hebrews; to name someone(Gen17:4-5) or something(Gen2:19) gives power over them. The passage shows God in a special relationship with Abraham.

The description that Abraham immediately responded without hesitation or questions, to a command that requires the sacrifice of his beloved son Isaac in unknown territory, Moriah (Gen22:2) is initially unfathomable. No reasons are provided by God making the response one of absolute trust to an inhumane request. Henry(2008:43) explains how this request contradicts God’s own

teachings on murder, especially of other humans whom are created in his likeness (Gen9:5-6. ) It is inexplicable, as Isaac is the fulfillment of a promise to Abraham and his barren wife (Gen13:10); a gracious God given gift which now must be returned.

All these points show Abraham’s obedience, infallible assurance and submission to a sovereign of God(Henry 2008:41). Abraham’s has already shown obedience to the commands of God; leaving his homeland to become a wandering nomad in search of the God given land(Genesis 12) and through circumcision(Genesis 17), but nothing on this demanding scale. The passage clearly shows that past trials do not stop others happening and the more difficult they are the stronger the faith required to overcome them (Henry 2008:41. The narrative shows him speaking to no one including Sarah. This allows us to recognize the importance and responsibility linked with Abraham’s own choices and response to God. The preparations for the three day journey are carefully carried out (Gen 22:3-4. ) On arrival at the Mountain (a common place Old Testament authors use for encountering God ; associated with cultural tradition) he leaves his two servants, going on with Isaac. The holiness of this place is later used in 2Chr3:1, as the Mountain where Solomon builds a temple (Barton2001:53. Isaac is shown to have a trusting relationship with his father, accepting the answer to his query ‘Father, we have the coals and the wood, but where is the lamb for the sacrifice? ’ Gen22:7-8. ) He is made to carry the very wood which will be used as part of the sacrifice; a parallel that is later used when Jesus carries his

own cross as a lamb to sacrifice (Jn19:17. ) Abraham appears unflinching, insisting that God will provide the lamb; this after all was the truth, as Isaac had been given by God (Gen21:1-3).

The practice of sacrifice using altars by Abraham, a cultural tradition, is described on numerous occasions (Gen12:7, Gen:13:8. )Sacrificial worship was first described in Gen8:20, when ‘the smell of burnt offerings’ from Noah pleased God. Drane (2011:314-318) explains that ‘burnt sacrifices’ were usually given as an act of thanksgiving during these times. Abraham prepares the altar, ties up Isaac and proceeds to sacrifice him. There is no on suing fight between father and son nor does Abraham ask what the sacrifice of thanks giving is for, as this would detract from Abraham’s obedient trusting act.

Before the murder takes place God intervenes. The test has shown Abraham to be God fearing, demonstrating his love and obedience to God by willingly being prepared to sacrifice his most treasured possession, Isaac(Barton 2001:53. ) This very act of love and obedience to God is expressed within a commandment (knowingly or unknowingly by others), ‘Hear, O Israel: the Lord God is the one Lord, and you must Love the Lord your God with all your heart, all your soul and all your strength. ’ Deut6:5 and Mk12:30); the commandment above all others.

The passage then shows God redeeming the situation by providing a ram for sacrifice. Abraham renames the place ‘The Lord will Provide’ (Gen22:16. ) Holdsworth(2005:73)again shows us the significance of names, with the passage clearly demonstrating Abraham’s desire to encourage other believers that God can be trusted and will provide; including sacrificial lambs(Henry 2008:42. ) Abraham is

then duly rewarded by God making a ‘solemn promise’ or saying ‘by myself I have sworn. ’(Gen22v16), seen by Henry(2008:42 )as a definite promise by God who is swearing on himself, the most High.

The passage shows Abraham’s obedience being graciously accepted and recompensed by God with renewed covenants of future offspring and blessings. There is intention throughout the passage to show that God values obedience more than sacrifice and expressed in the 1Sam15:22 (Henry 2008:43) The passage ends with a reaffirming of the covenant, ‘You have obeyed me and so you and your descendents will be a blessing to all nations on earth. ’ Gen22:18. A covenant allows believers to see the grace of God through the fulfilment of such promises.

This covenant sees faithful fulfilment in further narrated passages where Abraham’s offspring become Kings (Solomon and David) and are the blood line to Jesus, who to Christian’s is God’s New Covenant/Testament with mankind. Future authors and redactors of the bible use genealogy to establish legitimacy and pedigree of connection to this Abraham covenant (Brueggemann2003:43. ) To conclude, many like Coggins(122) will applaud the economy with which the story is narrated, feeling that the exclusion of detailed description of the feelings of the characters gives it more power.

A story like this enables one to be both critically subjective and objective; allowing people of faith today to reflect and consider their own response to trials and the value of obedience. The passage enables questions to be reflected on theological themes that may influence an individual’s faith. These may include:

• Is the sovereignty of God readily acknowledged and recognized by people today?
• Do people of faith understand that
  

everything including offspring are gracious gifts to be held lightly and returned willingly to a creator God? Are people willing like Abraham to comply with God given commands that could see them emigrate, circumcise or even sacrifice that which is most precious to them?

It is worth noting that there is a divergence of agreement associated with the Abraham covenants. Brueggemann (2003:48) explains that many Christians have taken the covenant, from this passage as the key covenant which provides an ‘opening to Gentiles’ and all nations to the New Covenant, whilst Jewish Zionists give more weight to the promise of land by their God. Irrespective of this divergence it is essential to consider Holdsworth(2005:67) thoughts, where he describes how ‘Postmodern culture gives us permission to think that there may be lots of theologies contained in this volume and not just one…..

It gives us permission to reach our own view, and to test the effect the texts have on us. ’ One can therefore acknowledge that the passage provides insight to a number of theological themes; sacrificial trials, the significance of biblical covenants, the need for Godly obedience and God’s gracious character as a sovereign creator; however the response today to these from any arising questions, will be individual and varied.

Bibliography

1. Barton,J and Muddiman(Ed) (2001) ‘
   

The Oxford Bible Commentary’ Oxford: OUP