The primaeval blessing, 'Be fruitful and multiply, and fill the earth, ' first announced to humankind in Genesis 1.28 is renewed to Noah and his sons after the flood in Genesis 9.1. There is widespread scholarly consensus that the ensuing dispersion in Genesis 10.1-32 and 11.1-9 is the means by which the creation blessing is fulfilled. Kaminski argues that the primeval blessing is not fulfilled in the Table of Nations and that Yahweh's scattering Noah's descendants in the Babel story does not contribute positively to the creation theme. Rather, the creation blessing is being taken up in the primary line of Shem (Genesis 11.10-26), which leads directly to Abraham. She further suggests that divine grace is not absent after the Babel judgment, as is commonly assumed, but is at work in the Shemite genealogy. She argues that the primeval blessing, which is unfulfilled in the primaeval history, is taken up by Abraham and his descendants by means of a divine promise. While the blessing is in the process of being realised in the patriarchal narratives, it is not fulfilled. The multiplication theme is resumed, however, in Exodus 1.7, which describes Israel's proliferation in Egypt. This is the first indication that the creation blessing is fulfilled. Realisation of the primaeval blessing progresses after the flood, therefore, from Noah to Israel. Yet God's blessing on Israel is not for their sake alone - it is the means through which the divine intention for creation will be restored to the world. JSOTS413

A new commentary for today's world, The Story of God Bible Commentary explains and illuminates each passage of Scripture in light of the Bible's grand story. The first commentary series to do so, SGBC offers a clear and compelling exposition of biblical texts, guiding everyday readers in how to creatively and faithfully live out the Bible in their own contexts. Its story-centric approach is ideal for pastors, students, Sunday school teachers, and laypeople alike. Three easy-to-use sections designed to help readers live out God's story: LISTEN to the Story: Includes complete NIV text with references to other texts at work in each passage, encouraging the reader to hear it within the Bible's grand story EXPLAIN the Story: Explores and illuminates each text as embedded in its canonical and historical setting LIVE the Story: Reflects on how each text can be lived today and includes contemporary stories and illustrations to aid preachers, teachers, and students Praise for SGBC: "Pastors and lay people will welcome this new series, which seeks to make the message of the Scriptures clear and to guide readers in appropriating biblical texts for life today." -Daniel I. Block, Wheaton College and Graduate School "An extremely valuable and long overdue series that includes comment on the cultural context of the text, careful exegesis, and guidance on reading the whole Bible as a unity that testifies to Christ as our Savior and Lord." -Graeme Goldsworthy, author of According to Plan "Engagingly readable, it not only explores the biblical text but offers a range of applications and interesting illustrations." -Craig S. Keener, Asbury Theological Seminary "I love the SGBC series. It makes the text sing and helps us hear the story afresh." -John Ortberg, Senior Pastor, Menlo Park Presbyterian Church "A perfect tool for helping every follower of Jesus to walk in the story that God is writing for them." -Judy Douglass, Cru

The juxtaposition of 'favour' and 'righteousness' in the flood narrative raises an interpretative and theological problem: Is Noah chosen because of divine favour or because of his piety ? Source-critical scholars identify two different theologies by J and P: J understands Noah's election to be an act of grace whereas P emphasizes Noah's righteousness as the basis for his election. Scholars who interpret the flood narrative according to its final form argue that Noah is chosen because he is righteous. This view is problematic, however, since in the primaeval history grace is shown to the 'undeserving', thus it is characteristically unmerited. This book entails an exegetical analysis of, and according to, the final form of the text, with particular attention being given to the meaning and function of these verses in the Toledot structure. Kaminski argues against the commonly held view that Noah finds favour because he is righteous, and seeks to demonstrate that divine favour is unmerited in accordance with the theme of grace in the primaeval history and in Genesis as a whole. Thus what sets the flood story in motion is not Noah's righteousness, but the divine favour he finds.

The juxtaposition of 'favour' and 'righteousness' in the flood narrative raises an interpretative and theological problem: Is Noah chosen because of divine favour or because of his piety ? Source-critical scholars identify two different theologies by J and P: J understands Noah's election to be an act of grace whereas P emphasizes Noah's righteousness as the basis for his election. Scholars who interpret the flood narrative according to its final form argue that Noah is chosen because he is righteous. This view is problematic, however, since in the primaeval history grace is shown to the 'undeserving', thus it is characteristically unmerited. This book entails an exegetical analysis of, and according to, the final form of the text, with particular attention being given to the meaning and function of these verses in the Toledot structure. Kaminski argues against the commonly held view that Noah finds favour because he is righteous, and seeks to demonstrate that divine favour is unmerited in accordance with the theme of grace in the primaeval history and in Genesis as a whole. Thus what sets the flood story in motion is not Noah's righteousness, but the divine favour he finds.