(To readers who would like to consider this criticism of JEDP further I will recommend the excellent scholarly work of Gary A. Rendsburg, PhD.)
+
I will be approaching Genesis as a unified piece of literature.
Before I go further I must briefly acknowledge that there has been a prevailing theory since the 1800s that Genesis was written by four different sources over hundreds of years and later compiled by a redactor before being accepted in the form it has today.
Having considered this theory, and studied its origins, I have decided that I agree with the most recent and contemporary of liberal biblical scholarship, and conclude that this theory is bunk. Hogwash. Malarkey.
In brief, the theory called the documentary hypothesis suggests that when the text of the Torah refers to Yahweh, it was written by an old source (called J). More recently another source (called E) wrote a history of origins that refers to God as Elohim. Even more recently (possibly during or after the Babylonian exile), another source wrote a history as well as the entire book of Deuteronomy. Finally, a very recent source (since the Babylonian exile) wrote another history, along with the book of Leviticus.
The theory was originally postulated (or at least popularized) by a German Lutheran Theologian named Julius Wellhausen. It was suggested and accepted based on the recognition of the need for a rational explanation for the apparent contradictions in Genesis in the light of the rise of reason and the modern age. In this lies the problem.
I believe that Wellhausen was the first example of the misunderstanding of Genesis as ancient literature that has led to the Science-versus-Genesis debate that rages on today. In my recent article about Genesis and science, I explained what has become a common consensus amongst literary scholars; the logic of the narrative of Genesis need not confine itself to our understandings of a rational narrative. For the ancient readers of Genesis, there would be no problem with Joseph’s brothers being shocked to discover silver in their bags twice, or the sun going down on Abram as he looked at the stars, or genealogies that skip or rearrange generations to send a message. Such are the differences of a genre that has experienced thousands of years of evolution. They do not pose a problem.
Wellhousen’s theory in practice no longer works. The book of Genesis has been chopped up further and further and further to such a degree that we now must consider every individual sentence in order to continue to prop up this outdated theory. It is now easier to believe in a single source than to believe in a redactor that would go to the kind of trouble necessary to make this theory true.
This theory also doesn’t work when the language of Genesis is considered. The Hebrew of the Old Testament shows maturity over time, as we would expect any language to change. Ezra, Nehemiah, and Esther all carry obvious and frequent evidences of Persian influence in their Hebrew. We conclude that these books were written after the Babylonian exile, when these language changes happened within Hebrew. The Torah, however, gives absolutely no indication of Persian influence in its Hebrew. There is no part of the Torah that could have been written during or after the Babylonian exile. I should note that Persian cultural influence is very, very prevalent within Genesis. This of course is to be expected, as it was written during a time in Israel’s history deeply influenced by Babylonian culture. This still does not suggest any evidence that it was written after Israel was conquered by Babylon.
Also, the history of Wellhousen’s theory is made dubious by the dubious nature of Wellhousen himself. Like many German Lutherans of the 1800s, Wellhousen was staunchly anti-Catholic and anti-Semitic. With his theory he had an opportunity to cast doubt on the passages of Genesis that he found supported these religions that he believed were perverted and heretical. He conveniently included in his original theory that the last pieces of Genesis written were the ones that best supported Judaism and Catholicism. By placing those texts in the “recently written” category, he could support his own worldview that his theology was original and superior to Catholics and Jews.
Besides all of this, it is only when Genesis is taken as a whole, with a unified intention and story, that the elements within it make any sense. The motifs run throughout the narrative unbroken between stories and through ages. As soon as we begin to pull a single story out of the entire book, the tapestry falls apart and the single threads lose all meaning. At best, we are left with a collection of fables which we are forced to read as general moralisms, at worst the very theological themes that Genesis espouses are fictionalized or removed, most notably the sovereignty of God, or even his very existence.
Finally, as an issue of faith, I believe that the entire Bible, and not just Genesis or the Torah can be taken as a whole. Jesus is reported in the New Testament as calling Moses the writer of Genesis. I believe this is entirely possible, and it is in Moses’ voice that I read Genesis.
I do believe that Genesis contains many voices. But I believe that those voices were spoken together. It was not unusual in the ancient Near East for cultures to have several different epics of creation, each one written to teach a different aspect of their theology. These stories would not have been seen as contradictory, but complementary. The first eleven chapters of Genesis especially were likely passed down orally for many generations before the final author wrote them down. I have no problem believing that this author could have been Moses himself. Later editors could have also been a part of the final text, including the death of Moses. Such additions were also not unusual for ancient cultures.
So, it is with an understanding of a unified text, a unified intention with main themes and major purposes that I will explore the pages of Genesis.
Genesis in Brief:
Genesis 1-11 - Ancient Cosmology and Origins
We have been corrupted by sin, which has perverted our relationships, our communities, our religion, our society, the human race, and all of creation.
The consequences of humanity's sin are shown in episodes of progressively worse offenses.
In each case, God responds with both judgment and mercy, patiently describing both the consequences of sin, and his gracious remedy.
Genesis 12-50 - History of God’s Covenant Community
God establishes a covenant with humanity that will redeem the earth from the curse of sin. God patiently reveals himself to a humanity that has forgotten him, wooing them back and promising a return to the blessings of his original intention for all of Creation.
After reading and studying the book of Genesis, certain themes and motifs became apparent throughout the entire narrative.
1. God Creates Purpose from Formlessness
This is, I believe, the main thesis of the entire book. From Genesis 1 when God takes a formless and void earth and creates a world of purpose through his words to the calling of Abraham out of obscurity in chapter 12, to the last chapter when Joseph tells his brothers that God intended his unjust enslavement and incarceration for good, we see in Genesis a God that over and over again takes the castoffs and wasted and makes from them intentional elements in his beautiful work of art. He is the original dumpster diver, finding and creating treasure and beauty from wasted matter, wasted life, and wasted relationships. God slowly reveals his character to the characters and the readers throughout the entire narrative. His love, patience and beauty are true in the pages of Genesis.
2. God is Sovereign, the Ultimate Authority
God is the protagonist of Genesis, the author of Genesis, and the subject of Genesis. Genesis sees a divine plan unfold through centuries of history, generations of family, and the expanse of entire lives. No creature exists that can defy God’s intention to create in the first two chapters of Genesis. Sun, Moon, Saturn (Sabbath is called “seventh day”) and Sea do not receive names (sea is pluralized), giving no credit whatsoever to the gods that represent them. Through accident, unfortunate circumstance, seemingly impossible difficulties, human error, and outright rebellion, God’s rule and purpose remains. No human or divine authority in the pages of Genesis is able to have any affect outside of the only true authority found in Yahweh Elohim, the Creator.
3. Authority Perverted
From the men of renown oppressing the daughters of men in Genesis 6, to the religious leaders building the ziggurat of Babel in Genesis 11, to Abram’s refusal of the riches of the king of Sodom, we see a very cautious view of authority in Genesis. Even in the genealogies, kings are conspicuously absent, the backbone of genealogical history in other societies contemporary to this writing. Our best example of human authority in Genesis is Joseph, who creates from his authority an oppressive totalitarian state, and lays the foundation for future enslavement of the Israelites (Genesis 47:13-26). Though I was able to see this theme frequently in the text, I am cautious to see it as foundational to the understanding of Genesis. I believe that this is best understood as part of the last point. God is the ultimate authority, and faith in any other authority outside of or instead of his will ultimately lead to ruin.
4. God’s Progressive Revelation and Patience with Mankind’s Process of Maturity
For each of the human characters that God engages, he does so in their personal cultural language and understanding, and according to their faith. He uses images and ways of speaking that are unique and personal to each individual, both those who are or become his people, and those who remain strangers to him. For those characters who have a significant arc through the pages of Genesis, we see their faith in and understanding of God grow and develop during their lifetime with him. God is shown as very patient with even the most unlikely and rebellious of characters in Genesis.
5. Fruitfulness as a Blessing
Be fruitful and multiply – spoken to the animals on Day 5 and 6 of Creation, and to humans on day 6 (Gen 1)
This command is repeated to Noah after he leaves the ark (Gen 8:17)
This command is repeated to Jacob at Bethel (Gen 35:11)
(This command is repeated outside of Genesis when God's covenant people are in exile in Jeremiah 29:5-7)
Genealogies remind us that the people of Genesis are indeed being quite fruitful and multiplying nicely.
God’s covenants and prophesies with Adam, Noah, Abraham, Sarah, and others, all include an element of fruitfulness and family.
6. Covenant
Whenever God enters the life of a primary character of Genesis, he establishes his relationship through covenant. This is foundational to the understanding of Genesis as a whole, and Genesis within the rest of scripture.
7. Barren Women and Second Sons
This motif that runs through all of Genesis brings us back to the first two themes in this list, God’s Sovereignty and God’s Purpose. It also serves to illuminate God’s Covenant. Even in impossible or unlikely situations, even through impossible or unlikely people, God’s will accomplish his sovereign plan. No matter the obstacle, God will fulfill his covenant.
As you read the stories in the book of Genesis, consider the larger picture, and the image of God that is carefully constructed through the entire narrative.
No comments:
Post a Comment