: The Old Testament Narratives: Their Proper Use George Keralis, DMin By Gordon Fee and Douglas Stuart Narrative is the single most common type of literature in the Bible. Over 40% of the Old Testament is narrative. Major books that are entirely or largely narrative Genesis, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Daniel, Jonah, Haggai, Matthew, Mark, Luke, John, Acts Other books that substantially employ narrative Exodus, Numbers, Jeremiah, Ezekiel, Isaiah, Job. As we focus on the Old Testament, we want to notice the special way the Holy Spirit inspired the people of Israel to tell their story. Actually, this is His story. The problem we face is that people do not understand the reason for, and character of, Hebrew narrative. Therefore, they read things into the narrative rather than using correct exegesis (reading out of rather than reading into). THE NATURE OF NARRATIVE What Narratives Are 1. Narratives are stories purposeful stories retelling the historical events of the past that are intended to give meaning and direction for a given people in the present. 1 All cultures use narratives. 2. What makes these narratives different is that these narratives are about God. We are in the story as God writes us into the story. 3. Bible narratives tell us about things that happened in the past. All narratives have three parts. Characters Protagonists the primary persons in the story. God is always the primary person in the story. Antagonists the person who brings about the conflict (Satan). Agonists the ones who get involved in the struggle. The people of Israel are the agonists. Plot conflict God created people for His name in His image to be stewards over the earth which God created for the benefit of His people. The enemy entered the picture and persuaded the people to bear his image instead of God s image. Thus, they became God s enemies. Plot resolution The long story of redemption, This is the story of how God rescues His people and restores them to His image and name. Now God is preparing a new heaven and new earth. 4. Three Levels of Narrative Top Level the metanarrative. We just described the metanarrative creation, the fall, power and universality of sin, need for redemption, Christ s incarnation and sacrifice, 1 P. 94
2 Middle Level the story of redeeming a people for His name. The redeemed people have two constitutions the former covenant and the new covenant. We are primarily concerned with the first covenant in this lesson. Bottom Level all the hundreds of little narratives that make up the upper two levels. We also want to understand how these first level narratives fit into the top and middle levels. For instance, John 5:39 is on the bottom level, but describes the top level. You search the Scriptures because you think they give you eternal life. But the Scriptures point to me! What Narratives Are Not 1. Old Testament narratives are not allegories or stories filled with hidden meanings. The stories had meaning for the original hearers. 2. Individual Old Testament narratives are not intended to teach moral lessons. The narratives may illustrate moral lessons, but they were not recorded to teach moral lessons. 3. However, even though the OT narratives do not necessarily teach moral values directly, they often illustrate what is taught explicitly and categorically elsewhere. This represents an implicit kind of teaching by illustrating the corresponding explicit teachings of Scripture. THE CHARACTERISTICS OF HEBREW NARRATIVE (GENESIS 37-50) The Narrator 1. He is omniscient. He knows everything about all the characters and is everywhere to see what is going on. He never shares all He knows about the events or people. He doesn t usually explain. He tells the story in such a way that you are drawn into the story to see things for yourself. 2. The narrator is responsible for the point of view of the story, the perspective. He presents the divine point of view (39:2, 3, 21, 23). 39:2 (NLT) The LORD was with Joseph, so he succeeded in everything he did as he served in the home of his Egyptian master. 39:3 (NLT) Potiphar noticed this and realized that the LORD was with Joseph, giving him success in everything he did. 39:21 (NLT) But the LORD was with Joseph in the prison and showed him his faithful love. And the LORD made Joseph a favorite with the prison warden. 39:23 (NLT) The warden had no more worries, because Joseph took care of everything. The LORD was with him and caused everything he did to succeed. Be on the lookout to see how the Inspired Narrator discloses the point of view from which you are to understand the story. The Scene(s) 1. The story is not built around the character or the characters, but around the scenes that make up that part of the plot. Each scene has its own integrity, yet the narrator
3 wants you to look at the entire picture. 2. In most scenes only two or three characters/groups are in place. Too many characters get in the way of the main idea. The Characters 1. Characterization of the characters seldom occurs. If it does, then you need to ask why (Judges 3:15). (NLT) But when the people of Israel cried out to the LORD for help, the LORD again raised up a rescuer to save them. His name was Ehud son of Gera, a lefthanded man of the tribe of Benjamin. The Israelites sent Ehud to deliver their tribute money to King Eglon of Moab. The narrator is not so concerned with the appearance of people, but what kind of people he s talking about (status: wise, wealthy, etc.) and their profession. 2. Two features of characterization stand out: a. Characters often appear in contrast or in parallel. When they are contrasted, they are to be understood in relationship to each other. Characters in parallel usually happen at the middle level (John the baptizer is compared to Elijah, Mary and Hannah s stories are parallel). b. The predominant mode of characterization occurs in the characters words and actions, not in the narrator s own description. Note the development of Judah in Genesis 37-50. Dialogue 1. The first point of dialogue is often a significant clue, both to the story and to the character of the speaker. 2. Contrastive dialogue often functions as a way of characterization as well. 3. Very often the narrator will emphasize the crucial parts of the narrative by having one of the characters repeat or summarize the narrative in a speech. These speeches often tell you very important things about the point of view of the narrative. Plot 1. Plots usually have a buildup with a beginning, middle and end. The plot is usually pushed forward by some form of conflict. 2. The plot in a Hebrew narrative moves at a much faster pace than do ours today. A slowed pace is a hint of an emphasis on point of view or narrator s focus. Features of Structure 1. The narratives were designed with the hearer in mind, not the reader. 2. Repetition (37:4, 5, 8) (NLT) 4 But his brothers hated Joseph because their father loved him more than the rest of them. They couldn t say a kind word to him.
4 (NLT) 5 One night Joseph had a dream, and when he told his brothers about it, they hated him more than ever. (NLT) 8 His brothers responded, So you think you will be our king, do you? Do you actually think you will reign over us? And they hated him all the more because of his dreams and the way he talked about them. Key words Resuming the narrative after an interruption (37:36; 39:1) Stereotyped patterns the Judges 3. Inclusion A narrative is begun and brought to a conclusion on the same note or same way (37:6-8 and 50:18). 37:6 8 (NLT) Listen to this dream, he said. We were out in the field, tying up bundles of grain. Suddenly my bundle stood up, and your bundles all gathered around and bowed low before mine! His brothers responded, So you think you will be our king, do you? Do you actually think you will reign over us? And they hated him all the more because of his dreams and the way he talked about them. 50:18 (NLT) Then his brothers came and threw themselves down before Joseph. Look, we are your slaves! they said. Chiasm ABCBA. Deuteronomy is put together this way. A Israel s preferential love for Joseph (37:3) B Brothers hatred of Joseph (37:4a) C Brothers silence toward Joseph (37:4b) D Brothers reaction to Joseph s first dream (37:5) E Joseph s first dream (37:6-7) F. BROTHERS EMBITTERED HATRED OF JOSEPH (37:8) E Joseph s second dream (37:9-10a) D Jacob s reaction to Joseph s second dream (37:10b) C Jacob s speech to Joseph (37:10c) B Brothers envy of Joseph (37:11a) A Jacob ponders the matter (37:11b) Foreshadowing something briefly noted in the beginning is picked up and developed later in the narrative (38:27-30 and 46:12). 38:27 30 (NLT) When the time came for Tamar to give birth, it was discovered that she was carrying twins. While she was in labor, one of the babies reached out his hand. The midwife grabbed it and tied a scarlet string around the child s wrist, announcing, This one came out first. But then he pulled back his hand, and out came his brother! What! the midwife exclaimed. How did you break out first? So he was named Perez. Then the baby with the scarlet string on his wrist was born, and he was named Zerah.
5 46:12 (NLT) The sons of Judah were Er, Onan, Shelah, Perez, and Zerah (though Er and Onan had died in the land of Canaan). The sons of Perez were Hezron and Hamul. A Final Word Do not forget the presence of God in the narrative as you read. God is the ultimate Character and Narrator. ON READING BETWEEN THE LINE (RUTH) 1. Implicit teaching is that which is clearly present in the story but not stated in so many words. 2. It is assumed that the narrator and the readers/hearers share a common understanding of what is happening. They both understand the culture and background. To find what is implicitly implied is difficult. It requires caution. Our goal is to read things out of the passage rather than into the passage. 3. Things learned implicitly from Ruth. Ruth was converted to Israel s God (1:16-17). (NLT) But Ruth replied, Don t ask me to leave you and turn back. Wherever you go, I will go; wherever you live, I will live. Your people will be my people, and your God will be my God. Wherever you die, I will die, and there I will be buried. May the LORD punish me severely if I allow anything but death to separate us! Boaz was a righteous Israelite (2:3-13, 22; 3:10-12; 4:9-10). (NLT) So Ruth went out to gather grain behind the harvesters. And as it happened, she found herself working in a field that belonged to Boaz, the relative of her father-in-law, Elimelech. While she was there, Boaz arrived from Bethlehem and greeted the harvesters. The LORD be with you! he said. The LORD bless you! the harvesters replied. Then Boaz asked his foreman, Who is that young woman over there? Who does she belong to? And the foreman replied, She is the young woman from Moab who came back with Naomi. She asked me this morning if she could gather grain behind the harvesters. She has been hard at work ever since, except for a few minutes rest in the shelter. Boaz went over and said to Ruth, Listen, my daughter. Stay right here with us when you gather grain; don t go to any other fields. Stay right behind the young women working in my field. See which part of the field they are harvesting, and then follow them. I have warned the young men not to treat you roughly. And when you are thirsty, help yourself to the water they have drawn from the well. Ruth fell at his feet and thanked him warmly. What have I done to deserve such kindness? she
6 asked. I am only a foreigner. Yes, I know, Boaz replied. But I also know about everything you have done for your mother-in-law since the death of your husband. I have heard how you left your father and mother and your own land to live here among complete strangers. May the LORD, the God of Israel, under whose wings you have come to take refuge, reward you fully for what you have done. I hope I continue to please you, sir, she replied. You have comforted me by speaking so kindly to me, even though I am not one of your workers. A foreign woman belongs to the ancestry of David (4:17-21). (NLT) The neighbor women said, Now at last Naomi has a son again! And they named him Obed. He became the father of Jesse and the grandfather of David. This is the genealogical record of their ancestor Perez: Perez was the father of Hezron. Hezron was the father of Ram. Ram was the father of Amminadab. Amminadab was the father of Nahshon. Nahshon was the father of Salmon. Salmon was the father of Boaz. Boaz was the father of Obed. Bethlehem was an exceptional town because of its righteousness during this period of time (2:22). (NLT) Good! Naomi exclaimed. Do as he said, my daughter. Stay with his young women right through the whole harvest. You might be harassed in other fields, but you ll be safe with him. 4. Implicit does not mean secret. SOME FINAL CAUTIONS 1. Not everything said in the Bible is a direct Word of God to you. 2. Common errors found when interpreting the Bible Allegorizing: Rather than concentrating on the obvious ideas, people think there is some hidden message from God. Decontextualizing: People ignore everything contextual about the passage: history, culture, language, etc. Selectivity: Picking & choosing certain words and phrases to focus on. Moralizing: Principles for living can be taken from all passages. This person asks, What is the moral of this story. The narratives were written to show God s progressive plan in moving Israel towards the Christ. Personalizing: A.K.A. individualizing. Things apply to you or your group in ways they do not apply to others. Misappropriation: Similar to personalizing (Judges 6:36-40).
7 Judges 6:36 40 (NLT) Then Gideon said to God, If you are truly going to use me to rescue Israel as you promised, prove it to me in this way. I will put a wool fleece on the threshing floor tonight. If the fleece is wet with dew in the morning but the ground is dry, then I will know that you are going to help me rescue Israel as you promised. And that is just what happened. When Gideon got up early the next morning, he squeezed the fleece and wrung out a whole bowlful of water. Then Gideon said to God, Please don t be angry with me, but let me make one more request. Let me use the fleece for one more test. This time let the fleece remain dry while the ground around it is wet with dew. So that night God did as Gideon asked. The fleece was dry in the morning, but the ground was covered with dew. False Appropriation: Another form of decontextualizing. To read into a biblical narrative suggestions or ideas that come from contemporary culture that are simultaneously foreign to the narrator s purpose and contradictory to his point of view. 2 False Combination: Combines elements from passages here and there and makes a point out of them. Redefinition: When a passage doesn t say what you think it should say, you redefine it. Do not be a monkey-see-monkey-do reader of the Bible. PRINCIPLES FOR INTERPRETING NARRATIVES 3 1. An Old Testament narrative usually does not directly teach a doctrine. 2. An Old Testament narrative usually illustrates a doctrine or doctrines taught propositionally elsewhere. 3. Narratives record what happened not necessarily what should have happened or what ought to happen every time. Therefore, not every narrative has an individual identifiable moral application. 4. What people do in narratives is not necessarily a good example for us. 5. Many, if not most of the characters in the Old Testament narratives are not perfect as are their actions as well. 6. We are not always told at the end of a narrative whether what happened was good or bad. We are expected to be able to judge this on the basis of what God has taught us directly and categorically elsewhere in Scripture. 7. All narratives are selective and incomplete. 8. Narratives are not written to answer all our theological questions. They have particular, specific, limited purposes, and deal with certain issues, leaving others to be dealt with elsewhere in other ways. 9. Narrative may teach either explicitly or implicitly. 10. In the final analysis, God is the hero of all biblical narrative. 2 P. 109 3 P. 111