When studying ancient texts you really have to be versed in a wide range of disciplines and be aware of many things surrounding the text. There are many different approaches to the scholarly study of texts. These approaches are called criticisms. Different types of criticism can be used for most texts although it is beneficial to study certain texts with a certain approach. For example, some ancient texts are better understood within their historical context, so scholars would benefit more from traditional-historical criticism.
One type of approach I like is called “narrative criticism”. When compared to other types of criticism, it is more focused on the reader than the writer of the text. This is because the reader establishes the meaning of the text when a narrative approach is taken. When applying narrative criticism one would be interested in the writer as a narrator and therefore would examine the way the narrator composed the story.
Narrative criticism is a more postmodern approach. The scholars who implement it are often more willing to accept ambiguity. They also tend to be less sure about the reliability of the writer. Those who use narrative criticism focus on the narrative as a whole and include the development of the plot, the underlying theme of the story, how characters develop, and the role of the characters. Because these are the things present in any narrative, those who use this approach are interested in these things. One of the most interesting things about narrative criticism is that one may focus on exactly what was and was not said in the context of the entire story.
There are many benefits to using narrative criticism. There are also many detriments. One of the benefits to using this approach is that it recognizes the Bible as a narrative rather than a solely a book of scientific fact, history, or even literature. It also emphasizes the academic study of scripture holistically. When narrative criticism is used correctly it draws meaning from the text as a whole rather than a small part. Certain approaches are only concerned with the scriptural context in terms of word choice, history, and the implications of society at that time. One of the detriments to using narrative criticism is the decline into post-modernity in that those who implement it are willing to accept ambiguity and can be less sure about the reliability of elements drawn from other methods. Users of this method can become so aware of a larger, holistic use of scripture that the careful reading of the text becomes neglected or seemingly unnecessary.
Narrative criticism is most often used in the study of the New Testament although it can be used in study of the Old Testament as well. It can be especially helpful in understanding the characters present in the Old Testament narrative. By using this method characteristics of certain characters and the implications of certain events gain meaning in light of ancient scriptures as a whole. The book of Genesis includes all the things necessary in order to be an exceptional narrative. There are actually many episodes of the story throughout the 50 chapters. These narratives all include a setting, characters, a plot, conflict, a climax, and resolution.
The story of Isaac – Narrative Criticism
Genesis is the book of beginnings. It is the first book in the Hebrew Bible. Genesis begins when God creates all things including the first humans, Adam and Eve. It continues by recording the events leading up to the start of the Nation of Israel and God’s claiming them as His chosen people. God makes a covenant with Abram in the 12th chapter of Genesis. God promises to make of Abram a great nation as long as he would obey. In chapter 16 and seventeen we find that Abram’s wife, Sarah is barren but God promises a son in their old age. The son is born and named Isaac. Isaac has become a young man by chapter twenty-two.
God chose to test Abram whose name had been changed to Abraham. God commanded Abraham to take Isaac to Moriah and kills him on an altar as a sacrifice. Abraham, Isaac, a donkey, and two servants started their journey the next morning by gathering wood for the burnt offering. They arrived at the place God showed them two days later. Abraham left the servants and donkey and took Isaac and the wood to the place of the offering. On the way Isaac asked Abraham where the offering was. Abraham replied that God would provide. They came to the place where the offering would take place. Abraham bound Isaac, put him on the altar, and prepared to kill him with a knife. God stopped Abraham and provided a ram for the offering.
When using narrative criticism to interpret Genesis twenty-two one must be interested in the aspects of this writing that make it a narrative such as setting, characters, plot, conflict, climax, and resolution. The setting can be found in Genesis Ch. 20. The last time we hear of the location of Abraham it is in the region of Negeb, and settled between Kadesh and Shur. Residing in Gerar as an alien. The end of Genesis 21 says, “and Abraham resided as an alien many days in the land of the Philistines.” From this we know that once Abraham took his family to Gerar he stayed there. The setting changes to the mountains in the land of Moriah once they start their journey.
This study must go further than just gathering the narrative attributes of the story. Each of these elements would need to be applied to the whole story of the Biblical narrative and would apply the same implications found in other portions of scripture. The study of the characters in a holistic textual comparison would be more beneficial than studying the setting or any other part of this narrative in a holistic way for many reasons.
The main characters are Abraham and Isaac. The characters would be important in the narrative study of this text because they are the patriarchs of the nation of Israel. There are several things that are interesting in analyzing the characters in the narrative of Genesis 22 in light of the scriptures as a whole. We know that Abraham is very old at this point. Abraham was 99 years old in Genesis 17 when God promised the birth of Isaac. Isaac is now a young man strong enough to carry all of the supplies necessary to build a fire for the burnt offering on his back so we can conclude that Abraham is close to the end of his life. This conclusion may also be drawn from Genesis 24:1 when it says, “Now Abraham was old, well advanced in years.” This occurrence is only 2 chapters after the narrative outlining the command to sacrifice Isaac.
One of the main ideas present in the narrative is the relationship dynamics between Abraham and Isaac. There are questions that would be asked of this text when using narrative criticism concerning their relationship. There is no doubt that Isaac obeyed his father but in terms of the father-son relationship one must ask if Isaac obeyed willingly or unwillingly. Perhaps this event allowed their relationship to become stronger or perhaps it caused Isaac to resent his father or dislike him for the rest of his life. When trying to answer this question a holistic, narrative criticism is necessary. I understand that there are differing opinions on this matter but you will soon know mine.
Until we approach Genesis 22 we are not given any information about Isaac except the events surrounding his birth in Genesis 21. We are not given the demeanor of Isaac or what his character is like except one phrase. In Genesis 22:3 Isaac goes with Abraham on the start of the journey. There is nothing in the text that implies Isaac being willing or unwilling to go. We just know that he did. The only time Isaac spoke to Abraham was in Genesis 22:7 which says, “Isaac said to his father Abraham, ‘Father!’ And he said, ‘Here I am, my son.’ He said, ‘The fire and the wood are here, but where is the lamb for a burnt offering?”
There are questions that the narrative critic would ask like the question of the relationship dynamics between Abraham and Isaac. There are also items that would stand out for one using narrative criticism that would help answer this question. There is no part of the narrative that suggests that Isaac knew that he was to be the sacrifice or that he heard God’s voice speaking to Abraham while he was on the altar. Isaac would have been expecting a lamb to be provided by God based on the dialogue he had with Abraham. He would have been surprised and possibly upset with his father when he is bound and placed on the altar after being told that God would provide a lamb. Perhaps he felt betrayed in that moment. Another thing that would stand out to the narrative critic is that Isaac did not go down the mountain with his father. Genesis 19 says, “So Abraham returned to his young men, and they arose and went together to Beer-sheba; and Abraham lived at Beer-sheba.” The text does not include Isaac in the journey down the mountain. Yet another thing that stands out is that the narrative records Abraham mourning when his wife Sarah died but when Abraham dies the narrative does not mention any mourning by Isaac.
While there are questions that may be answered in a study of the text surrounding the narrative it is often necessary for the narrative critic to think even further beyond the immediate context of the story and include implications reoccur multiple times in the entire Bible. One thing that occurs multiple times throughout scripture is blindness. There are many times when the characters who are blind also seem to be spiritually deprived and in conflict with God. One example of this occurrence is in Judges chapter 16. This is the story of Samson. The narrative portrays this character as extremely strong and having an ability to connect with God on a different level than others. He gives away the secret to his strength and his enemies are able to capture him. The 1st thing they did was gouged his eyes out. It is at that moment that Samson is spiritually deprived and in conflict with God. Another example is Saul of Tarsus in Acts chapter 9. Saul killed and persecuted many Christians. In Acts chapter 9, Saul is on his way to Damascus to continue persecution when suddenly a bright light from heaven blinds him. It is at that moment that Saul is spiritually deprived and in conflict with God. I Samuel 1:1-4 is the story of Eli the priest. Eli had two evil sons and was the priest of the temple when God sent Samuel to be a prophet. In this narrative, Eli loses his eyesight. One may suggest that Eli also was spiritually deprived and in conflict with God as he dealt with his two evil sons.
According to Genesis chapter 27; Isaac was also blind at the end of his life. By analyzing scripture in its entirety one may conclude that blindness implies spiritual depravity and a disconnection between God and humanity. One may assert that the reason Isaac was blind has to do with the dynamics of his relationship with his father after the time of sacrifice.
Narrative criticism is a very useful type of interpretation even though it is most often applied to the New Testament. The most important thing I found in my interpretation of Genesis 22 is that implications and motifs found in scripture may be applied to narratives that take place in various portions of scripture. One thing that is important to keep in mind is that these motifs and implications may apply in several parts of the narrative as a whole but may not apply in certain situations. It is important not to make definite assertions based solely on the fact that the same motif occurs elsewhere in the narrative.
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