Story As Torah & Bible Story Telling

Major concepts found in Gordon J. Wenham's Story as Torah: Reading Old Testament Narrative Ethically are crucial for modern Bible Story Tellers to master in order to tell the narratives of scripture truthfully. This short work uses the narratives within the books of Genesis and Judges as case studies for the practice of analysing biblical narratives.

I will begin by stating that I doubt evangelical Bible Story Tellers will enjoy wading through the literature Dr. Wenham surveys in the interests of scholarly thoroughness. Dr. Wenham though is a painstaking scholar and, as a result, I believe he spent too much time reviewing the critical theories and assumptions (presumptions) regarding the formation of the books of Genesis and Judges held by some scholars. Invariably he would conclude time and again that these issues were mute with regard to actually interpreting the text because interpretation deals with the text's final canonical shape. In the end, I was left wondering - why, then, did he bother mentioning them at all then? Blessedly such sections were relatively brief and the time spent reading them to get to the heart of Dr. Wenham's conclusions was well rewarded.

Now to the crucial issues facing Bible Story Tellers and other interpreters.

Wenham's contribution to our task is important lest we treat biblical narratives in a cavalier manner ourselves. In that regard, the question Wenham's work is most helpful in discussing is the issue of how narratives are to be interpreted theologically and ethically. As his title suggests, he seeks to answer how narratives can be read as "Torah" or the Lord's instruction. He examines the books of Genesis and Judges as two "case studies" in this endeavor.

This is no mute point for Bible Story Tellers. Bible Story Tellers can assume that the narrative texts are self-explanatory. Though converts won through Bible Story Telling have lower incidents of syncretism according to the studies cited in Making Disciples of Oral Learners, this is no reason to assume that Chronological Bible Storytelling works infallibly, automatically, or, to coin a term from the reformation ex opere operato.

As an example of the modern misuse of narrative, Dr. Philip Jenkins, author of the important work The Next Christendom: The Coming of Global Christianity notes that in some of the "Independent Church" movements in Africa, the polygamy of Israel's patriarchs and kings is used to justify their modern polygamy. Obviously the Genesis text, Jesus Himself in Matthew 19, and the Apostle Paul 1 Timothy 3 all forbid polygamy. Deuteronomy 17 likewise forbids Israel's kings from engaging in this practice.

So do these texts which narrate instances of polygamy approve of the practice? Are they in conflict with the express statements of scripture noted above? Or do they serve another purpose? A warning perhaps of the sadness and conflict caused by polygamy? How does the Bible Story Teller know? Weham does a good job of showing interpreters how to analyze the narrative itself so that the narrative text quite obviously jibes with the texts against polygamy noted above. Unless we can engage the text and recognize what it is indeed teaching us, we may well fail our hearers and plunge them deeper into sin!

Wenham also makes the point that in the case laws we often have a declaration regard the minimal acceptable behavior required in God's covenant community. In the narratives and wisdom literature, however, we see the problems of evil and the heights of virtue to which we ought to aspire described in the context of story. Perhaps this is why 1 Timothy 1:8-11 reminds us that the "law was not given for the just" and why Galatians 5 can enumerate the fruit of the Spirit and then say "against such there is no law". Before Wenham made this point, these verses seemed cryptic. Now they make perfect sense!

Wenham's careful analysis of the stories of Genesis and Judges also reminds us that the Hebrew storytellers who were inspired by God used their rhetorical skills to maximum advantage to convey their message in a variety of ways that Western English speakers may overlook. Often the message made immediate sense to the intended hearers and readers of the day but only makes sense to us and to our listeners when we put the story into proper context through reference to historical facts, points of language, and other issues of biblical background that are not explained within the story itself. This text's discussion of the "implied audience" guides the modern Bible Story Teller regarding what precise facets of biblical history must be conveyed to the audience hearing the story today so that the scripture will have the proper and correct impact.

Wenham's careful rhetorical analysis is also an important reminder that we can deceive ourselves about the simplicity of the Bible Story Telling task. Bible Story Telling is simple enough that virtually "anyone can do it." In that regard, so is "preaching". "Anyone" can do it... but it takes effort to do it well and biblically. James 3:1's warning applies no less to Bible Story Telling than to other types of teaching. Though simple, the telling of Bible stories is an act of biblical interpretation. Anytime we do something to accomodate our modern audiences like the seemingly harmless practice of "eliminating needless repetition" we may be eliminating a safeguard placed within the text and specifically intended to instruct us as to the scripture's true meaning. Wenham's work reminds us that Bible Story Tellers cannot safely disregard knowledge of the original languages of scripture or ignore rigorous hermeneutical analysis of the text simply because we are enamored with the power of "story" in general.

Despite my reservations with the text that are noted above, Wenham's work left one "wanting more" because it was so helpful and suggestive at many points. Wenham's book reminded me of Dr. Peter Leithhart's commentary on 1-2 Kings. Leithart does in "long form" what Wenham does in "case study" form for those seeking further examples of "theological exegesis" of this nature without, as I recall, Wenham's penchant for rehashing the doubts of modern "scholars".

Can advanced students profit from Weham's work? Undoubtedly.

I would suggest,though, that beginning students and those not wishing to wade through the speculations Wenham entertains may prefer instead or in addition use Philip Ryken's Ryken's Bible Handbook or ESV, The Literary Study Bible (Hardcover, Black Letter) for evaluating the narrative structure of the text with an eye towards its impact on telling Bible Stories.