God’s Word is inspired by God, but it is also written by men. And in many cases, these men show incredible literary skill in penning God’s Word. One thinks of Psalm 119’s acrostic praise of God’s Word or Jonah’s detailed use of chiastic structures as examples of authors employing literary devices to shape and structure their God-given, God-inspired words.
The same is true in Genesis 3–4. In a section that is often whisk-away as myth or relativized as poetry, we find that the historical details of Cain and Abel are written with incredible attention to literary style (i.e., history in poetic form). The number of words, the narrative parallels between the first family (ch. 4) and the first sin (ch. 3), and the repetition of expression are just a few ways Moses employs poetics structures to stress the main points of this historical narrative.
In a day when bold and italics were not available and space was limited, these structures evidence the main point of his writing. Moreover, they capture the way in which human authorship is “fully human” (i.e., marked by conventions of human speech). Divine inspiration does not cancel out man’s humanity in his writing. Rather, it improves his acuity, frees his will, and empowers his words. This is what Peter means when he says “men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21).
Genesis 3–4 as a Test Case
Considering this, we look at Genesis 3–4 as an example of this literary design, where Moses under the inspiration of the Holy Spirit wrote with incredible attention to detail—hence allowing us to interpret with great detail. What follows are some of the observations Gordon Wenham has made to show the lexical and structural detail of Genesis 3–4. Continue reading
Since Julius Wellhausen suggested that the first five books were not written by Moses, there has been an endless discussion between biblical scholars about the first eleven chapters of Genesis. Some have suggested that it is a compilation document written over time from the various viewpoints of various redactors. For others, its poetic form proves that it is mythological account of creation, on par with other pagan etiologies. However, following the likes of G. K. Beale, it seems best to see any interaction between Moses and other ancient Near Eastern religions (and there certainly was familiarity and interaction) as polemical attempts to esteem Yahweh-Elohim as the sovereign creator of all things.
There are many reasons for affirming the historical nature of Genesis 1-11 and the singular authorship of Moses, but perhaps one of the most awe-inspiring is the literary arrangement of Genesis 1–11. Borrowing from the observations of others, let me suggest two suggestive patterns in Genesis 1-11 that show how carefully Moses, schooled in Egypt and inspired by the Holy Spirit, wrote a record of Creation, Fall, Judgment, Salvation, and New Creation. Continue reading
In his commentary on the Noah story, Gordon Wenham observes a number of ways that Noah and Moses are typologically related to one another. In a section that asks how God’s mind was changed towards mankind after the Flood, he rightly suggests that the sacrifice of Noah had a propitiatory effect on God’s anger (Gen 8:20–22).
In developing this point theologically, Wenham posits two things: (1) the acceptance of every sacrifice requires the antecedent grace of God and (2) the sacrifice of Noah serves as a “prototype of the work of later priests.” (Genesis 1–15, 190). In other words, Wenham deals with both the character of God that is both holy and gracious; and he contends that in order for sinful man to enjoy God’s mercy and avoid his wrath, a priestly sacrifice is necessary.
Assigning to Noah a priestly role, he then relates Noah’s function to that of Moses another priest of God (cf. Ps 99:6). He cites R. W. L. Moberly with approval.
The striking similarity between the flood and Sinai, between Noah and Moses, is of great theological significance for the interpretation of each story. . . . The world, while still in its infancy, has sinned and brought upon itself Yahweh’s wrath and judgment. Israel has only just been constituted a people, God’s chosen people, yet directly it has sinned and incurred Yahweh’s wrath and judgment. Each time the same question is raised. How, before God, can a sinful world (in general) or a sinful people, even God’s chosen people (in particular), exist without being destroyed? Each time the answer is given that if the sin is answered solely by the judgment it deserves, then there is no hope. But in addition to the judgment there is also mercy, a mercy which depends entirely on the character of God and is given to an unchangingly sinful people. (At the Mountain of God, 92; cited by Wenham, Genesis 1–15, 191)
Moberly is exactly right on at least two accounts. Continue reading