Review of Genesis: History, Fiction, or Neither? Part III (Wenham)

Chapter Two in Genesis: History, Fiction, or Neither? was written by Gordan Wenham, tutor in Old Testament at Trinity College in Bristol, England. Wenham has contributed significantly to discussions on Genesis, most impressively with his two-volume Word Biblical Commentary on the book. He brings to the table a sophisticated reading of the biblical text, with special attention to its literary features. It is fair to say that few, if any, scholars on Genesis read the text itself with as much care and attention to detail as Wenham does.

When it comes to identifying the genre of Gen 1-11, though, Wenham does not show much concern. Like Hoffmeier, Wenham thinks the term myth is an appropriate designation, but is not helpful given the negative connotations associated with the word. He does show partiality to Westermann's descriptions of these chapters as "overture," since Gen 1 acts like an overture to an opera, "and introduces some of the key themes and tunes that will develop later" (p. 80). In another place, he refers to these portions of Scripture as "expanded genealogy" (p. 78), allotting 5 1/2 pages to demonstrating this idea. Elsewhere, however, he calls it "protohistory" (p. 87). "It is proto in that it describes origins, what happened first. It is also proto in that it is setting out models of God and his dealings with the human race. It is historical in that it is describing past realities and the lessons that should be drawn from them" (p. 87). But, ultimately, he seems not to care what we call it, so long as we get its message right, stating that a "secure definition of its genre would clarify the interpretation of this text somewhat, but not fundamentally alter our understanding of it" (p. 95).

Wenham is not impressed by the various ways the Nephilim have been explained away in biblical interpretation, so he adopts the straightforward reading of Gen 6:1-4 that "the sons of God are spirits or angels" (p. 89), tying the narrative to cult prostitution (p. 90), a sin severe enough to prompt divine punishment through a flood (p. 91).

As for the flood account, Wenham notes the parallels with the Babylonian Atrahasis epic. Despite their similar plots, however, Wenham draws special attention to their theological differences. He states, that "Genesis takes the traditional ancient Near Eastern account of the flood and by retelling it, presents a fresh and challenging vision of God and man" (p. 93).

His approach to the Tower of Babel follows the same pattern. Whereas Mesopotamian ziggurats reached the heavens, the tower in Gen 11 did not, such that "God had to come down to see it" (p. 94). Whereas Babylon (Babel) means "Gate of God," the tower could well be called "Folly of Babylon" (p. 94-95).

Wenham's chapter briefly introduces his readers to some of the literary intricacies that he has developed more fully in his WBC volumes. In doing so, he attempts to show how the implied author of Gen 1-11 has rooted his narrative in history, but is not really concerned with history.