Hamilton, Mark W.

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LeavenVolume 11Issue 3 Genesis Article 101-1-2003Who Has Seen the Like? Reading Guide to theBook of GenesisMark W. Hamiltonmark.hamilton@acu.eduFollow this and additional works at: http://digitalcommons.pepperdine.edu/leavenPart of the Biblical Studies Commons, Christianity Commons, and the Religious Thought,Theology and Philosophy of Religion CommonsThis Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven byan authorized administrator of Pepperdine Digital Commons. For more information, please contact Kevin.Miller3@pepperdine.edu.Recommended CitationHamilton, Mark W. (2003) "Who Has Seen the Like? Reading Guide to the Book of Genesis," Leaven: Vol. 11: Iss. 3, Article 10.Available at: http://digitalcommons.pepperdine.edu/leaven/vol11/iss3/10Who Has Seen the Like?A Reading Guide to the Book of GenesisMARK w. HAMILTONjohn Chrysostom once preached a series of Lenten sermons on Genesis, in which he invited hisAntiochene congregation to experience the wonders of the God whom the book revealed. Commentingon the book's opening line, he says,"Notice how the divine nature shines out of the very manner of creation, how he executeshis creation in a way contrary to human procedures, first stretching out the heavens and thenlaying out the earth beneath, first the roof and then the foundations-who has ever seen thelike?" (Homily 2 on Genesis)Readers of Genesis have long shared the sense of awe that Chrysostom sought to cultivate in his hearers,even if we do not share his reading strategies, conclusions, or biases in every detail.The wonder of the book arises in part from its theological focus on the superstructure of creation and thesalvation of the people ofIsrael, a connection that lies deep in Israel's faith (see, e.g., Psalm 8 or 104, Isaiah40-55). But this theology takes place within a literary masterpiece. Juxtaposing stories, poems, genealogies,and other lists, Genesis rises above the particular to cast a long view at the whole of human life by employ-ing the understated style of biblical narrative, in which the motives of characters elude us or become clearonly through their actions.Chapters 1-11, the "primeval history," interweave ancient stories of creation, fall, giants, the flood,and the organization of human cultures to set the stage for the core of the book (and foundation of thePentateuch), in which a family grows into a nation. Chapters 12-50, the "patriarchal history," explore thelives of this family, acknowledging their brushes with moral disaster but expressing confidence in the faith-fulness of God to the chosen people.Preachers joining Chrysostom in the task of exposing the marvels of the book should consult severaltypes of works, all of which help explore the multiple contexts out of which Genesis arose and in which itcontinues to function. These books include commentaries, works on history and archaeology, studies of thehistory of interpretation, theology, and preaching.COMMENTARIESGiven its centrality in the biblical canon, it is no surprise that Genesis has attracted a multitude ofskilled commentators. Still the most literarily sensitive commentary on the book is that of Gerhard von Rad(Genesis [Old Testament Library; Louisville: Westminster John Knox, 1971]). Von Rad combines form criti-cal insight into the small units of the book with an extraordinary eye for the telling detail. His sense of thesubtlety of the book, its literary complexity, and its refined depictions of its lead characters remain unsur-passed. Written in a graceful style, the commentary will orient the preacher to the basic flow of the bookand crucial problems arising from its construction out of disparate pieces into an integrated work (Von Radaccepts the results of older source criticism but examines how the small pieces contribute to the theological1Hamilton: Who Has Seen the Like? Reading Guide to the Book of GenesisPublished by Pepperdine Digital Commons, 2003GENESIS LEAVEN 153architecture of the book as a whole). Although his theological concerns are those of mid-twentieth-centuryGerman Protestantism, the commentary has retained its value.Von Rad's student Claus Westermann wrote the most comprehensive commentary of the book inrecent decades (Genesis [3 vols.; Minneapolis: AugsburgIFortress, 1984-86]). A thoroughgoing form critic,Westermann also examines ancient Near Eastern parallels when they shed light on the text. For each peri-cope, he traces the history of interpretation, identifies the genre (form), examines difficult passages andideas, and explores the "purpose and thrust." This last item usefully provides theological insight into theongoing significance of the text in Christian circles.Another helpful part of Westermann's work is his attention to how small units contribute to larger units.For example, in considering the formation of the Abraham story in Genesis 12-25, he discerns an over-all plan that constructs the character of the patriarch as a recipient of the enigmatic promises of God. Theunfolding of the promise moves the story forward. Next to von Rad's older commentary, Westermann's mas-sive work is perhaps the definitive Genesis commentary in print today.Gordon J. Wenham, meanwhile, has writ-ten a more modest, but eminently readable andwell researched Genesis in the Word BiblicalCommentary (2 vols.; Waco and Dallas: Word, 1987,1994). More cautious in his acceptance of multiplesources than either Westermann or von Rad, henevertheless recognizes discrete layers in the book,which are, however, fashioned into an integratedwhole.Wenham notes that for the patriarchal stories,themes are repeated, showing careful integrationof the stories, which "were written to shed mutuallight on each other" (1:257). For each unit, Wenham follows the WBC format: bibliography, translation,textual notes, form/structure/setting, comment, and (theological) explanation. This clear arrangement has themerit of allowing readers to enter the commentary at different points based on their training and interests.Although Wenham occasionally grinds evangelical axes a little too much, his work will serve the industriousstudent well.Nahum Sarna's Genesis (JPS Torah Commentary; Philadelphia: Jewish Publication Society, 1989) offersa Hebrew text and a fresh translation as well as notes on linguistic problems and other features of the text.Detailed introductions to each unit of the text are suggestive, as are the 30 excurses concluding the volumeand covering historical, ethnographic, linguistic, archaeological, and history of religions issues such as cir-cumcision, difficult names, and the ancient Near Eastern connections to the life of the patriarchs, among oth-ers. Writing from a learned Jewish perspective, Sarna offers Christian readers a glimpse at the rich interpre-tive life of that community with which we share a common Bible.The most recent commentary available in English is from David W. Cotter, O.S.B., Genesis (Berit Olam;Collegeville, Minn.: Liturgical Press, 2003). A Benedictine monk and biblical scholar, Cotter pays closeattention to the structure of each of the biblical stories and the larger units growing out of them. Historicaland critical issues receive minimal attention, with Cotter preferring to think of the book as the work of asingle author (rather than an editor) who freely used earlier sources. However, the preacher using the volumewill gain a sense of the literary shape and flow of Genesis and a detailed knowledge of intertextual links inthe book. Cotter's faith in the theological relevance of the book will encourage the preacher's own reflec-tion.Preachers joining [John]Chrysostom in the task ofexposing the marvels of thebook should consult severaltypes of works, all of whichhelp explore the multiplecontexts out of which Genesisarose and in which it continuesto function.2Leaven, Vol. 11 [2003], Iss. 3, Art. 10http://digitalcommons.pepperdine.edu/leaven/vol11/iss3/10154 LEAVEN Third Quarter 2003The most important commentary from Churches of Christ is John T. Willis, Genesis (Austin: Sweet,1979). Less technical than some of the others in this list, Willis's volume nevertheless offers a very clearand wide-ranging introduction to the major historical issues and a helpful commentary on each pericope. Hiswell-known religious commitments shine through on every page, as well. Many readers will find his moder-ate conservatism a helpful bridge to more critical biblical scholarship.HISTORICAL WORKSAlthough some biblical scholars and preachers seek to do literary work absent historical concerns, itis unlikely that such an approach will ultimately prove satisfactory. Helpful historical works to consultinclude Alfred Hoerth, Gerald L. Mattingly, and Edwin Yamauchi, eds., Peoples of the Old Testament World(Grand Rapids: Baker, 1994). Competent historical surveys by experts on each topic (most of whom are alsoevangelicals) examine the Sumerians, Babylonians, Assyrians, Persians, Hittites, Canaanites and Amorites,Phoenicians, Arameans, Philistines, Egyptians, Ammonites, Moabites, and Edomites. Well-chosen photo-graphs, a map, and time lines enhance the book. Since Genesis sets the Israelite story in a regional contextand contains ethnographic data sometimes central to the meaning of the text (such as oath-making practices,or the nature of Egyptian politics), the preacher will benefit from the articles in this book.Philip J. King and Lawrence Stager have written Life in Biblical Israel (Louisville: Westminster JohnKnox, 2001), a volume that moves from the small (family) to the large (government), and from the mundane(food production) to the sublime (art and religion). Chapter 1 argues for the importance of the history of theordinary. Chapter 2 describes family life in ancient Israel, moving from architecture to what we know aboutfamily structure, childhood, marriage, old age, crime and punishment within families, and even health care.Chapter 3 explores "The Means of Existence," that is, agricultural practices, water supplies, arts andcrafts, and travel and trade. Chapter 4 offers a Weberian model for understanding Israel as a patrimonialkingdom (in which the king is paterfamilias and power and status follow kinship lines), discussing along theway geopolitics and warfare. .Chapter 5 explores what the authors call "the expressive life," namely dress and adornments, music,song, and dance, and writing and education. Chapter 6, finally, examines the artifacts of religious life such asaltars and cult stands, as well as such practices as the marzeah and the cult of the dead. At total of 228 illus-trations, many in color, enrich the book. While King and Stager focus on Israel under the monarchy, much oftheir material also sheds light on Genesis and the so-called age of the patriarchs, because basic life patternschange more slowly than political structures.Because texts that evoke social worlds are not truly self-contained, the student of Genesis will wantto learn more about the life ways and beliefs of the ancient Israelites who passed along the stories of theirancestors. These works will help such a study.HISTORY OF INTERPRETATIONBut, of course, history is not enough. Because modem Christians stand in a long tradition of interpret-ers of Scripture, it is instructive to ask how previous generations read these same texts. James Kugel, in TheBible as It Was (Cambridge: Harvard University Press, 1997), traces the early Jewish and Christian retellingsof the stories of Genesis (and the rest of the Pentateuch). Ancient interpreters, thinking of Scripture as God'sflawless book designed to form readers spiritually, held up the biblical figures as moral exemplars (the patri-archs became prophets for example), even when such a reading stretched the plain meaning of the text to abreaking point. Yet their readings are often brilliantly insightful and remain influential.Mark Sheridan's volume on Genesis 12-50 (Ancient Christian Commentary on Scripture 2; DownersGrove, Ill.: InterVarsity Press, 2002), like other volumes in its series, offers an anthology of paragraph-length quotations from ancient church leaders' sermons, commentaries, letters and other forms writtenbetween the third and seventh centuries. Such an anthology can never substitute for sustained reading of the3Hamilton: Who Has Seen the Like? Reading Guide to the Book of GenesisPublished by Pepperdine Digital Commons, 2003GENESIS LEAVEN 155ancient fathers' texts, and the emphasis on these authors' piety leads to an obscuring of their real flaws andbiases-and indeed, the irrelevance of some of their ideas to contemporary church life. However, on thewhole, the recovery of the theological and spiritual insights of these ancient readers of Genesis can enlightenand inform (post- )modein readers.The commentary concludes with brief biographical sketches of the authors excerpted, a geographicallyarranged timeline of their lives, and a copious bibliography. Occasionally, preachers will find here quotationsor ideas directly transferable to their sermons, but more often the influence will be subtler and more a matterof reorientation to a spiritual reading of the text.A fascinating and enjoyable work is Gary Anderson, Genesis of Perfection: Adam and Eve in Jewish andChristian Imagination (Louisville: Westminster John Knox, 2001), which traces the history of the interpreta-tion of Genesis 2-3 through early Jewish and Christian texts and art. As a possible antidote to an exaggeratednotion of the importance of the so-called fall, which is not truly a biblical concept, this text shows how com-plex were the theological recastings of the Adam and Eve story. Anderson focuses especially on the multipleportrayals of Eve, liberating the text from both modem political agendas and the misogyny to which they arereacting. Many colored prints of Christian and Jewish art grace the book.Learning more about alternative (especially premodern) approaches to biblical interpretation, often deep-ly rooted in the life of faith, raises the possibility for preachers that a range of methods and concerns maylegitimately be employed. While naive appropriation of the ancients will fail to satisfy thinking Christians, acritical engagement with their work can stimulate new thoughts.THEOLOGYAnd if the provoking of new thought is the aim of study, two books by Jon Levenson will fit the bill.Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence (Princeton: PrincetonUniversity Press, 1988) investigates biblical stories of creation, including those in Genesis, with particularattention to how these texts recognize the constant threat of chaos and thus the abiding need for divine activ-ity. Those seeking to read Genesis on its own terms instead of those set by the religion-science debates ofthe nineteenth century will learn much from this book.Meanwhile, Levenson's The Death and Resurrection of the Beloved Son: The Transformation of ChildSacrifice in Judaism and Christianity (New Haven: Yale University Press, 1993) takes its cue from Genesis22, the story of the binding of Isaac, and explores how this story has stimulated theological reflection inJewish and Christian (where it became tied to the Passion narrative) traditions. Levenson's skill as a histori-an and Jewish theologian who is sympathetic to traditional Christianity and its concerns shines through here.Although it is difficult to choose just a few books on the theology of Genesis, these two will prove stimulat-mg.In a world of theological ferment, two further works deserve attention. Phyllis Trible's classic Texts ofTerror: Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress, 1984) examines four OldTestament stories of violated women, two in Genesis (Hagar and Tamar) and shows how such stories com-pel us to confront our own misogyny. The Feminist Companion to the Bible includes a volume on Genesisedited by Athalya Brenner (Sheffield: Sheffield Academic Press, 1998) that explores the depiction of genderboth in Genesis itself and in its later reinterpretations. Although the book moves readers out of their comfortzones, it raises important questions we should ask.PREACHINGMoving from biblical theology to preaching always challenges us, especially as we try to understandthe texts as witnesses to the work of the Triune God. Although Genesis stands on its own theologically andneed not be read mechanically through a New Testament lens (as argued for in an otherwise helpful bookby Elizabeth Achtemeier, Preaching from the Old Testament [Louisville: Westminster John Knox, 1989]),4Leaven, Vol. 11 [2003], Iss. 3, Art. 10http://digitalcommons.pepperdine.edu/leaven/vol11/iss3/10156 LEAVEN Third Quarter 2003the temptation to psychologizing readings can only be avoided by hewing resolutely to a theological-linepreaching.Sidney Greidanus's work Preaching Christ from the Old Testament: A Contemporary HermeneuticalMethod (Grand Rapids: Eerdmans, 1999) offers several options for doing just this. Other options will befound in the sermons in Fredrick C. Holmgren and Herman Schaalman, eds., Preaching Biblical Texts:Expositions by Jewish and Christian Scholars (Grand Rapids: Eerdmans, 1995). While homiletics is a disci-pline in its infancy, much promising work along these lines is emerging.CONCLUSIONThe serious student of Genesis will learn to read the text at multiple levels, eventually allowing thealternative world it creates (as all biblical texts do) to reshape him or her into a new person. Commentaries,histories of the world behind the text and the worlds through which the text operated, and theological trea-tises-to say nothing of books on preaching-will help the preacher or serious reader of the book gain valu-able perspective on the theological virtuosity of the book of Genesis.As a kind of anchor to the biblical canon, Genesis explores the place between individuality and culturewhere we encounter God. Who has seen the like?MARK W. HAMIL TONDr. Hamilton teaches Old Testament at Abilene Christian University, Abilene, Texas.5Hamilton: Who Has Seen the Like? Reading Guide to the Book of GenesisPublished by Pepperdine Digital Commons, 2003

Who Has Seen the Like? Reading Guide to the Book of Genesis

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Who Has Seen the Like? Reading Guide to the Book of Genesis

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