Blenkinsopp, Joseph. Abraham: The Story of a Life. Grand Rapids, Mich.: Eerdmans, 2015. 256 pp. Pb; $29. Link to Eerdmans
In this book, Joseph Blenkinsopp offers what he calls a “discursive commentary” on Genesis 12-22, the life of Abraham. In the preface he states his in this book goal is to write an exposition of the text which is “basically historical-critical” but also sensitive to the general theological and human interest found in the biblical text itself (xi).
The life of Abraham is divided into ten chapters, extending to the marriage of Isaac and Rebekah. There are few technical details in the text, the few times he references the Hebrew text words appear only in transliteration, and interaction with literature on Genesis appears in the footnotes. This makes for a readable text without too much distraction from technical details.
Occasionally he deals with theological readings of the text. For example, he discusses the sacrifice of Isaac (the Aqedah) foreshadowing the death of Jesus (155-8). Although the New Testament does not specifically connect the story in Genesis 22 to the crucifixion, “it was practically inevitable” the story would be seen as prefiguring Jesus’ death. That Paul would call Jesus “our paschal lamb” (1 Cor 5:7) may be the New Testament connection to the Aqedah. The Second Temple book of Jubliees associates the sacrifice of Isaac with the Passover. According to that book, the story begins on the twelfth of Nisan. Since the journey to Moriah took three days, he arrives at Moriah on the fifteenth of the month, the day Passover will begin later in history. Every year after the events on Moriah, Abraham celebrated a seven day “feast of the Lord.” Although there is no explicit New Testament connection between Genesis 22 and the death of Jesus, Romans 8:32 says “God did not withhold his own son” (cf. Gen 22:16). Blenkinsopp suggests the Isaianic Servant is also dependent on the Aqedah.
At the end of each chapter is a short reflection entitled “Filling in the Gaps.” These sections draw on the post-biblical legends about Abraham found in Second Temple sources such as Jubilees, the Dead Sea Scrolls, and Philo. He often summarizes the Genesis Rabbah or other later Jewish traditions which interrogate the biblical narrative “probing fractures and fissures” (25). He omits these legends in the commentary on the text since is goal is accurate exposition of the story of Abraham, yet these “illuminations of the text” provide insight into the way later faithful readers of the text understood the story of Abraham. As he points out at the very end of the book, most of these retellings of the Abraham story developed in a time when there were no Christians or Muslims, although they are the paradigm for both Christian and Muslim expansions of the text (210).
A welcome addition to the story of Abraham is a chapter on Abraham’s “other beloved son” Ishmael. Despite the brevity of this chapter, Blenkinsopp deals with some of the historical problems associated with the Ishmael stories, but also the theological problem of “setting aside the firstborn.” Although not considered the firstborn of Abraham, Ishmael “is still recipient of blessing and inheritor of the promise made to Abraham” (167), as is demonstrated by the genealogy of the twelve Arab tribes in Genesis 25. He briefly traces the history of these tribes into the Second Temple period and beyond into the legends included in Qur’an.
Conclusion. As Blenkinsopp states in his introduction, book is a theological exposition rather than a detailed exegetical commentary. Blenkinsopp achieves the goal of presenting the story of Abraham in a way that is both faithful to the text and theologically insightful.
NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.