The Suffering of God: An Old Testament Perspective
 The first traditional view that Fretheim seeks to undermine, or perhaps more accurately to bring balance to, is the idea of divine transcendence. He argues that both the monarchical and organismic views are present in scripture, but that the organismic, immanent image is dominant. This “relationship of reciprocity” (p.&nbsp;35) between God and the world is the foundation for all of Fretheim’s conclusions. God affects and is affected by the world He has created, and this relationship is key to understanding what kind of God He is. The second widely-held position that Fretheim challenges is the doctrine of divine omniscience. (chapter 4) Fretheim uses solid biblical exegesis to argue compellingly against a view (at least in the Old Testament) which classifies omniscience as one of God’s fundamental characteristics. Divine foreknowledge, he believes, is limited because of God’s relationship with creation. There is no doubt, he says, that God always knows what He will do in the future, but He does not always know what free moral agents outside of Himself will do. For Fretheim, the widespread use of words like “perhaps” and “if” in divine speech point to a lack of certainty in God’s mind about the future. God’s bargain with Abraham over Sodom is an excellent example of God’s mind being open to change depending on the unforeseen actions of human beings. The issue of foreknowledge is not presented as complex or difficult. Rather, Fretheim quickly lays out his argument and in less than fifteen pages and moves on to the addresses the issue of God’s presence in the world. (chapter 5) While acknowledging that God is everywhere at all times in a structural or general presence, Fretheim describes what he calls, the “intensification of the divine presence.” This intensity of presence can be affected positively or negatively by human beings. Fretheim argues that sin drives away God (as in Ezekiel 8:6) and actually results in the intensification of divine presence in the form of God’s wrath. Conversely, righteousness or “receptiveness” can move God to draw near. The most intense experience of God’s presence occurs in the form of theophany. In what is probably Fretheim’s most controversial chapter (chapter 6), he describes the appearances of God in the Old Testament and the human reaction to them. To Fretheim, the spoken word delivered by God is no more important than the appearance itself, the visible word, as he calls it. He suggests that modern theologians need to broaden their understanding of the Word of God to include the visual aspects of revelation as well as the spoken/written word. Fretheim makes a thorough examination of several different Old Testament theophanies noting their similarities and differences before coming to his surprising conclusion: All theophanies involve God taking on human form (chapter 6). Theologically, this is key for Fretheim. The consistent use of human form shows God’s vulnerability. It proves that there is nothing fundamentally ungodly about the human form, and it shows that “the finite form is capable of the infinite.” (p.&nbsp;102) In wrestling with the theological implications of such a statement, Fretheim questions whether God uses the human form for the sake of appearances or whether there is a fundamental continuity between the two. Not surprisingly, he argues for the latter position, and from the argument establishes that God is fundamentally connected to His creation and that He is fundamentally vulnerable because of this relationship. This leads to his actual discussion of the suffering of God. In three short chapters Fretheim describes God as suffering because of His creation (chapter 7), for His creation (chapter 8), and with His creation (chapter 9) . These chapters flow logically out of the groundwork established in the first one hundred pages of the text. Each chapter is neatly summarized in numbered points making it easy to review and synthesize. The final chapter of Fretheim’s book deals with the special relationship between the suffering God and His suffering servants, the prophets. In men like Jeremiah, the divine word is incarnated to the point that the prophet shares in the divine suffering and God shares in the prophets suffering. The lives of the prophets are tied up in the divine life to the point that they embody the word of God in their lives as well as their words. The suffering servant in Isaiah experiences the same phenomenon as prophets like Moses and Jeremiah, but in him, Fretheim sees another level intensification of presence. Despite his strong claims about the shared suffering of the prophets and God, Fretheim acknowledges that in the Old Testament God Himself did not become completely incarnate in an entire human life. That act is reserved for the incarnation of Jesus Christ, but Fretheim sees it, not as something radically new, but as “the culmination of a long-standing relationship of God with the world that is much more widespread in the OT than is commonly recognized.” Fretheim’s work is incredibly successful at accomplishing its stated purpose of bringing balance to the church’s image of God in the Old Testament. He powerfully synthesizes the work of feminist, liberation, and process theologians while relying firmly on his expertise as a biblical exegete. The real strength of this work is that Fretheim manages to make many of the same critiques common to these movements without sounding like a feminist or a liberation theologian. While he acknowledges their influence on him, the author’s tone and focus remain overtly biblical throughout the book. Fretheim brings an air of authority and experience in the task of exegesis that is missing in the works of systematic theologians addressing the same issues. Influences like Abraham Heschel help him keep Christian bias to a minimum when approaching the Old Testament text. Furthermore, he does not limit himself to one or two proof texts to support his position. On the contrary, I found myself flipping through my Bible constantly while reading his work. He challenges the reader to draw theology from the biblical text rather than to allow our pre-conceived ideas about God to distort our reading of the Old Testament. Fretheim’s book is a marvelous example of inductive logical organization and rational approach to a complex topic. His argument is well-formed and easy to follow. The reader may be confused as to why a book called The Suffering of God takes over one hundred pages to actually discuss any pain endured by the deity, but Fretheim is not rushed into embracing a position before laying the biblical and philosophical groundwork necessary to support that position. Indeed, laying the foundation is the difficult part. After chapter six, the reader already anticipates the conclusion. The author is conversant with a wide range of modern scholarship as evidenced by his excellent endnotes and bibliography. The relative brevity of the book is amazing considering the wide range of topics addressed. Here again, Fretheim’s organizational skills are at work. When a related but unessential issue arises, he usually adds a note to refer the reader to good sources on the topic and continues on without interrupting his argument. One of the nicest things about this work is its energetic and engaging style. Fretheim hopes this book will change the church’s view of God in the Old Testament, and readability is essential to influencing preachers and teachers within churches. The provocative nature of the topic and Fretheim’s willingness to make bold claims leads the reader into dialogue with the text. Ward characterizes it as “bold and challenging, inviting vigorous response,” saying that the margins of his review copy are “filled with comments” While the content is too technical for direct use in most church settings, the ideas that Fretheim lays out can easily be transferred to a sermon or Bible class. Certainly, The Suffering of God is not a popular level book, but it is also not so technical as to exclude ministers or seminary students from its audience.