Old Testament II: Genesis 12–50

by Mark Sheridan

Publisher:

IVP

, 2002

Overview

Among the principal Greek-speaking commentators included within this volume, readers will find Origen, Didymus the Blind, John Chrysostom and Cyril of Alexandria. Among the Latin-speaking interpreters they will find Ambrose of Milan, Augustine of Hippo, Caesarius of Arles and Bede the Venerable. Ephrem the Syrian is the most commonly cited Syriac-speaking interpreter, while the fifth-century Catena on Genesis provides access to such fathers as Eusebius of Caesarea, Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, Didymus of Alexandria, Epiphanius of Salamis, Irenaeus of Lyons, Eusebius of Emesa, Severian of Gabala and Theodore of Mopsuestia among others.

Contents

Top Highlights

“The apostle therefore has reported to us the thoughts of the faithful man, that the faith in the resurrection began to be held already at that time in Isaac. Abraham therefore hoped for the resurrection of Isaac and believed in a future that had not yet happened. How then are they ‘sons of Abraham’⁶ who do not believe what has happened in Christ, which Abraham believed was to be in Isaac? No rather, that I may speak more clearly, Abraham knew himself to prefigure the image of future truth. He knew the Christ was to be born from his seed, who also was to be offered as a truer victim for the whole world and was to be raised from the dead.” (Page 102)

“When Jacob returned from Mesopotamia with his children, an angel wrestled with him, representing Christ; and while he wrestled, though the angel surpassed Jacob in strength, he still seemed to succumb to him, and Jacob to prevail. In the same sort of way the Lord Christ too succumbed to the Jews; they prevailed when they killed him. He was overcome by superior strength; precisely when he was overcome, he overcame for us. What’s that—when he was overcome, he overcame for us? Yes, because when he suffered, he shed the blood with which he redeemed us.” (Page 219)

“Jacob prevailed over him. And yet Jacob himself, who was wrestling, acknowledged the mystery involved. A man, wrestling with an angel, prevailed over him; and when he said, ‘Let me go,’ the one who had prevailed said, ‘I am not letting you go, unless you bless me.’ O grand and splendid mystery! Overcome, he blesses, just as having suffered, he sets free; that is when the blessing was completed. ‘What are you called?’ he said to him. He replied, ‘Jacob.’ ‘You shall not be called Jacob,’ he said, ‘but you shall be called Israel.’⁶ The imposition of such a great name is a great blessing. ‘Israel,’ as I said, means ‘seeing God’; one man’s name, everyone’s reward. Everyone’s, provided they believe and are blessed, Jews and Greeks.” (Page 219)

Product Details

• Title: Old Testament II: Genesis 12–50
• Author: Mark Sheridan
• Series: Ancient Christian Commentary on Scripture (Rev.)
• Publisher: IVP
• Print Publication Date: 2002
• Logos Release Date: 2013
• Era: era:nicene
• Language: English
• Resources: 1
• Format: Digital › Logos Research Edition
• Subject: Bible. O.T. Genesis 12-50 › Commentaries
• ISBNs: 9780830897278, 0830897429, 9780830897421, 0830897275
• Resource ID: LLS:ACCSREVOT02
• Resource Type: Bible Commentary
• Metadata Last Updated: 2024-03-25T19:05:07Z

About Mark Sheridan

Mark Sheridan originally from Washington, DC, Mark Sheridan is a Benedictine monk of Dormition Abbey in Jerusalem and professor emeritus in the Faculty of Theology of the Pontificio Ateneo S. Anselmo, Rome, where he served as dean of the Faculty of Theology (1998-2005) and Rector Magnificus (2005-2009) of the Athenaeum. Among his publications are Genesis 12-50 in the Ancient Christian Commentary on Scripture series, Rufus of Shotep: Homilies on the Gospels of Matthew and Luke, and From the Nile to the Rhone and Beyond: Studies in Early Monastic Literature and Scriptural Interpretation. He is a specialist in Coptic language and literature.