Abstract
In Abraham’s Silence, J. Richard Middleton argues for the centrality of lament to a proper interpretation of the book of Job and of Genesis 22. Lament further proves invaluable for people of faith experiencing hardship today. The book is structured into 3 parts, each a few chapters long, and each chapter split into very short sections (which may appeal to some readers, though I found a little ‘bitty’).
Part 1 establishes the centrality of lament in biblical responses to suffering. Chapter 1 focusses primarily on the lament psalms, in which readers powerfully hear the psalmists’ pain, their ‘voices from the ragged edge’ (p. 17). Analysing two examples (Pss 30 and 39), Middleton argues that such psalms provide an example of honest speech, considered holy because of its refusal to give up on God. Chapter 2 then focalises the supplication inherent in lament, particularly intercession, such as is powerfully exemplified in Moses and later prophets. This leads to the conclusion that much of the Bible attests a ‘paradox that genuine piety allows for challenging God in the name of God’ (p. 63).
Part 2 turns to the book of Job, chapter 3 focussing on Job 1-37 and chapter 4 on Job 38-42. Middleton argues that central to the book is the question of what speech is appropriate in the face of extreme hardship. The prologue and dialogues can be read as exploring various possible answers to this question (e.g., blessing, cursing, passive acceptance, silence, protest, defence of God). The divine speeches, according to Middleton, are intended to praise Job for his vigorous complaints and to exhort him to continue in such boldness – God wants his servants to challenge him.
In part 3, Middleton interprets the Aqedah of Genesis 22. In light of biblical lament and intercession, he argues that Abraham should be criticised for his unquestioning willingness to sacrifice Isaac. This is contrary to dominant Jewish and Christian tradition, though Middleton shows that there are hints of unease about Abraham’s actions already in ancient interpretations (chapter 5). He does not subscribe to an extrinsic hermeneutic of suspicion, but rather argues, through detailed exegesis, that his interpretation stems intrinsically from the text itself (chapter 6). Abraham’s ‘test’ concerned discerning God’s merciful character, a test which he fails, for he ‘could have chosen the more excellent way of protest (concerning God’s command) or intercession (for his son)’ (pp. 224-225). Much of this exegesis is insightful, though I sometimes found it a stretch.
Overall, the book strikes a careful balance, making it particularly useful for pastors and teachers. On the one hand, it is accessible and clear, including personal stories and allusions to movies and songs. The introduction and conclusion are explicit in their application to contemporary faith communities. On the other hand, it has scholarly rigour, with detailed footnotes and references to the Hebrew text (transliterated) where relevant. The book is a valuable resource for thinking about challenging biblical texts and their relevance for contemporary suffering.