Abraham as Paradigm: Exiles, Outsiders, and the Priestly History

Introduction

Joseph Blenkinsopp, in his essay "Abraham as Paradigm in the Priestly History in Genesis," asserts that Abraham's tale — a key portion of the Hexateuch's Priestly History — was developed to offer individuals who lived on after the 586 BC disaster a religious foundation on which to rebuild their lives. More specifically, the portion of Priestly History revolving around Abraham's life aimed at providing a model, or paradigm, for individuals who returned to Judah or wished to do so after the Babylonian Empire's collapse in 539 BC. This paper examines the teachings explored by Blenkinsopp for the exiles' consideration with respect to their expected relations with "outsiders" following the 597/586 BC deportations (Blenkinsopp, 2009).

The Covenant of Circumcision

In the article's fourth chapter, titled "The Covenant of Circumcision," Blenkinsopp discusses a critical moment marked by the renaming of the aged Sarai and Abram in preparation for a son's miraculous birth. Blenkinsopp observes that, at this juncture, the divine name is revealed to them through a vision. The change of names is a sign of Yahweh's de-territorialization following the Judean state's liquidation, symbolically represented by the diaspora's move from Jerusalem to Babylon and the image of the portable chariot throne. The new name "Abraham" signified that kings and nations would proceed from him; Sarai was similarly rechristened "Sarah."

The highlight of the vision is the assurance of a son to be named "Isaac." Abraham was commanded to ensure the circumcision of all patrimonial household members as a sign of the covenant. Circumcision was declared incumbent upon dependents and slaves — those outside the kinship group — as well. It was mandatory for male infants eight days after birth, a requirement confirmed in ritual law and recognized here as another exilic and postexilic marker of identity (Blenkinsopp, 2009).

The Purchase of a Burial Plot

Another teaching, apparent in the fifth chapter titled "The Purchase of a Burial Plot," revolves around Sarah's death. The crux of the narrative is Abraham's persistence in completely and thoroughly legalizing the acquisition of a burial plot. The purchase proceedings develop in three stages.

In the first stage, after confirming his status as a resident dwelling among the Hittites, Abraham explains his need for burial land. Reluctant to be separated from their patrimonial holdings, the Hittites initially deflect the request through flattery and offer their best plots for Sarah's burial. In the second stage, Abraham — equipped with an alternate plan — requests that they petition the local dignitary, Ephron son of Zohar, to grant him, in exchange for money, a burial area at the extremity of Ephron's lands. They appear to agree.

In the third and final stage, the parties gather again near the town's gate — the customary venue for legal proceedings, allowing for many witnesses. Upon hearing Abraham's request, Ephron offers to give him the piece of land containing the cave at no cost, so that Sarah may be buried. Abraham is thus obliged to insist on purchasing the land at its proper market rate. Ephron casually quotes a price he expects Abraham to find prohibitive, intending to bring the proceedings to a swift close. To his surprise, however, Abraham immediately presents the full amount. With the townspeople and Hittites as witnesses, Ephron is compelled to transfer the property to Abraham (Blenkinsopp, 2009).

Conclusion

Presenting a discourse on the basis of Abraham's life history and teachings to a racially and ethnically diverse audience would aim at spiritual edification rather than doctrinal instruction. Abraham's observance of the Almighty's commands — such as the rite of circumcision — exemplifies the virtue of obedience, which remains essential today for those who desire a peaceful and orderly world. Furthermore, Abraham demonstrated regard for other individuals and for Babylonian cultural norms when seeking to acquire land in which to bury his wife. Respecting others, irrespective of their ethnicity, background, or culture, helps communities dwell harmoniously together.

References

Blenkinsopp, J. (2009). Abraham as paradigm in the Priestly History in Genesis. Journal of Biblical Literature, 128(2), 225–241.