For an upcoming seminar I am taking, the professor wrote in the syllabus that we should be ready on the first day to answer the question, “What is your hermeneutic.” The book he has us reading in preparation for this discussion is Kevin Vanhoozer’s The Drama of Doctrine (which I’ve mentioned in a previous post). At its core, Vanhoozer proposes what he calls a canonical-linguistic approach. With this, he critiques a postmodern tendency to place the authority of interpretation into the hands of a reader’s tradition and instead places the authority back onto God via his communicated word. Tradition does not critique Scripture, rather Scripture critiques tradition (hence, canonical).
The linguistic side comes into play as he draws elements from literary theory, and particularly plays, to introduce a way of reading the Bible: It is God’s story and God’s script that he has given to us to act out. Some cues and directions we must keep, while others we are free to improvise in the language and context of our culture.
My example: regardless of what we do, love must always reign supreme in our actions—both a love for God and a love for others, thus the command to love our neighbor as ourselves always applies without question. But in our context, if we are seeking to lead into the grace of repentance a transgendered person who has undergone a gender-change operation, then we must take the wisdom of the script and improvise the best we can… because, frankly, the Bible doesn’t really talk about that situation.
For me, I’m a guy who never has taken much interest in plays and classical theater, but I love stories. I like Vanhoozer’s overall direction, but with some modification.
In the talk recently about authorial intent and Christ-centeredness in hermeneutics (does that have to be an either/or?), I’d like to present what I call a hermeneutic of story. I’ve personally never encountered that terminology, but the ideas are far from original to me. Essentially, the way I read, teach, and try to lead others to read the Bible is as a story.
The Bible first is God’s story, second it is the story of people who lived its history, and third it is our story now.
As God’s story it is the perfect story he has decided to tell about himself and the universe he chose to create. At the heart of the story is his own glorification through the cross of Jesus as he creates an eternal people who love, follow, and worship him. The story starts, “In the beginning, God.” The finer points of theology help us understand that Father, Son, and Spirit eternally existed in perfect love and harmony before he brought our universe into being. The Bible doesn’t much go into detail about God’s eternal existence before he created, nor does it much attempt to explain God’s existence. Rather it assumes it. He is the author, after all, and a story only exists because the author pre-exists.
We find in 2 Timothy 1:9-10 one of the few hints of God’s thoughts and activities before he brought our universe into being. Paul wrote that God saved us “not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began (or before times eternal), and which now has been manifested through the appearing of our Savior Christ Jesus.” When we couple this with the fact that all things were created through Christ, for Christ, and by Christ (Colossians 1:16), we see the Father’s intention has always been his glory through the cross.
Towards the start of his ministry, Jesus said, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39). And after Jesus was crucified and rose from the grave, he appeared to different people and taught them that everything which had happened to and through him was the whole point of the Old Testament (Luke 24:13-49). Every page of Scripture, every passage, and every story within the story drips with meaning about Jesus. It is indeed Christ-centered.
It is God’s story that he is telling.
I don’t know who thought of it first, but I see it several places now—I like the breakdown of the plot into four major movements: creation, fall, redemption, and restoration. Each point can be found all throughout Scripture, but in general you have creation in Genesis 1-2; the fall and it’s tragic effects in Genesis 3-11; the move towards redemption via the cross in Genesis 12-Revelation 13(ish); and the final judgment of sin and the restoration of creation and God’s people in Revelation 14(ish)-22. It all flows from beginning to end—The Garden of Eden to the Eternal City.
And all for the glory of God.
As the story of those who lived its history, we see that God chose to write his story through the history of a particular people spanning a few thousand years. In a world broken by sin, these were people meant to provide hope. Chosen by God for no reason other than his own mercy and grace, they were to illuminate the world with righteousness and the knowledge of him. God made covenants with (promises to) the people; and though he was always faithful, they often strayed back into the tragedy of sin as they let the world darken their light. Yet even in their unfaithfulness, God raised up One Man from among them to be Light and Salvation. Through this Man, his Son, God reshaped his people and gave them his Spirit—his seal of a new covenant that would never be broken. This people would take his story to the entire world until the time of the Son’s return to restore creation.
The lives and happenings of these people, good and bad, were written down and handed to the world. In some cases, we find books of their history and genealogies; in other cases, their poetry and songs of worship; and still in other cases, their prophecies and letters of instruction, rebuke, and encouragement. Each details the history and lives of real people and God’s interaction with them in their language and their culture. The story is historical.
As our story now, we find we have a place and part. If we belong to Jesus, we are Abraham’s children. The history of those who lived it becomes our history, our linage. Our culture and language has changed but God still moves and works. He told his people then to take his message to the ends of the earth. We are the ends of the earth. If we receive Jesus, we receive his story with joy. Through Jesus, God has redeemed us from all lawlessness and purified us for himself to be a people for his own possession who are zealous for good works (Titus 2:14). In Jesus, we are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that we might proclaim the excellencies of him who called us out of darkness and into his marvelous light (1 Peter 2:9).
The pages of the written story have been long completed, but we still carry on the living story. We live in redemption, marching towards restoration. Though physically we may belong to this world and the nations of our time; eternally we belong to the Kingdom of heaven. We live as strangers and exiles, longing to see the day that Kingdom also becomes the Kingdom of a new earth.
Though Jesus walked the earth 2000 years ago, through his church indwelt by his Spirit, Jesus walks the earth in us today. We continue the story by continuing to spread the light and knowledge of God to the world around us. The story is present.
Christ-centered. Historical. Present.
Such a hermeneutic views each piece of the story through these three lenses. Take the Exodus for example, “Out of Egypt I called my son.” As historical, this was an event that happened to a particular people living centuries ago. It fulfilled a promise that God made to Abraham—to make from him a great nation and give them a land, after a 400 year wait. God redeemed them for his glory, manifesting great wonders before a godless nation as he marched the people away from their bondage and towards their promised land.
As Christ-centered, the people foreshadowed Jesus. After his birth, his family was forced to hide for a while in Egypt before returning to their land. Not only this, but Jesus stood as the greater Moses—a Savior who would miraculously pull his people out of their darkness and enslavement to sin and bring them into a true and eternal Promised Land.
As present, we are a people born in Egypt, born under the curse of sin and guilt of Adam. Enslaved, we cannot free ourselves. But Jesus rescues us from the bondage by grace through faith. Now we follow him, our Moses, as we march through the wilderness; feeding on him, our manna; and drinking from him, our water from the rock. One day we will find ourselves no longer in wilderness as we step into the Promised Land.
And the story continues…
Unless we have enough introspection and comparative cultural study, we are easily blind to the cultural patterns that influence our thought. It’s hard to state without understating it, but God is brilliant in the way he gets around this by setting his revelation in a historical context and giving us his Holy Spirit to guide us through humility and a desire for truth over self-justification in understanding better over time what has been passed to us in the Bible.
Mike Bergman,
You have made some interesting points. I think it is a wonderful post.
I would like to point out something bothers me about the way you have written it. Here it is, the Webster’s New World Dictionary clearly gives us the definition of the word “story”. Webster says, the telling of an event
or series of events, whether true or fictitious; account; narration.
The reason I’m bringing this up is that I’ve heard lost folks talk about
Jesus and say it’s only a story. Today many scholars are using the term story. No wonder the lost world thinks God and his creation is only a story.
What ever happened to using the terms, Holy Bible, Scriptures, God’s word, and etc. Mike, you used the word story many times in this post.
I didn’t see one instance where you used the word Scripture, or Bible.
No wonder the lost is saying, Jesus is just a story, they learned it from
us. I have tried to make it a point to never use the word “story” in any thing that relates to god.
Story: An account or recital of an event or a series of events, either true or fictitious. An account or report regarding the facts of an event or group of events.
Story=recounting an event or series of events. The word can refer to either fiction or true stories.
Using the term “story” in no way implies fiction.
Dave, have you ever read Moby Dick?
Dave, I was just sharing what the lost are talking about, what I have personally witnessed. This is all part of the liberal views that are attacking the church.
Stories are either fact or fiction. Just because Moby Dick is fiction does not mean the stories of Jesus are fiction.
If you wish to place an unwarranted conclusion on the word (story=fiction) that is fine. But you cannot hold Mike to that standard. His use of the word is standard and proper.
Dave, I hold everyone to that standard, but getting them to comply is a different story. Look, folks will do what they want,
but I will never call Jesus a story, he is alive and well, the tomb is empty, and his Spirit dwells in us
My kids love asking us to tell them the story of when they were born. I can assure you that the birth of my children was in no way fictitious.
Chris, what about Moby Dick, is it fictitious? My point is stories can be true or false, yours is true but with limited ability to tell it like it was. It was the way you saw the events. The Doctor would tell a different story as to what transpired.
My friend, God tells it like it is, all facts in place, nothing left out.
We tend to tell things with our emotions in place. To the point it is nearly false. God is no story, he is I Am. Past, Present, Future.
Chris, the word story is nowhere to be found in the Bible.
The word stories is, but it refers to higher buildings.
Why not use what is in the Bible?
“Why not use what is in the Bible?”
I repent in dust and ashes and shall forevermore cease to use words like “Bible” or “trinity” or “computer” since they are nowhere found in the writings.
Gospel = The Good Story of Jesus Christ.
It is a true story. It is His-Story.
Chris, funny. I spewed my sunkist over my monitor when i read your last post.
Head shaved…check.
Chris, don’t forget “King James Version.” It isn’t in there either.
Jess Alford,
I have read the story of Moby Dick. It was a wonderful story of how the great whale got away from a man obsessed with his capture. There are many concepts and precepts applicable to life and living in the story. It is a wonderful story of fiction.
At least I thought it was a fictitious story . . . until recently. I now know Moby Dick to be a true story. I know because I can tell the sequel, Moby Dick 2.
Here it is.
Just last week I was standing on the beach at Savannah. I had with me the same anvil I had used in a competition several years ago when I swam the English Channel with an anvil on my chest, backstroke all the way. I am the last living human being to have ever done that. The Brits made the competition illegal back in 1949. Why? I don’t know.
Anyway, I was thinking about trying to swim from Savannah to Virginia Beach with the anvil strapped to my back this time. (I am older now and I might not be able to go the distance anymore by backstroke.)
As I was strapping the anvil to my back, getting ready to make the swim, I saw it. I saw the biggest white whale I have ever seen on any ocean on this planet. He had the bones of an old, dead Sea Captain chained to his back. The skeleton had a pair of boots on it and the name Ahab was branded into both boots.
I said to myself, “Surely not.” Suddenly, and at the same time, I looked to my left and saw a 15-20 foot long Great White Shark about 30 yards away in the shallows attacking a bunch of Democrats and IRS employees who had come to the beach to relax before going to prison for reading Republican emails and selling information to the Russians and Chinese.
I thought to my self, “Somebody needs to save that poor shark.”
I took a running dive right into the surf , anvil and all. I swam up to the Great White and slapped him on the nose and told him what he was about to consume. He turned red as a beat and thanked me for stopping him for getting food poison. He told me that if he could ever return the favor, he would gladly do it.
That is when the idea hit me. I told him I doubted he would ever need to stop me from consuming anything connected to Democrats, however he could help me do what I wanted to do. He agreed. I grabbed onto his dorsal fin and we took off out to sea after Moby Dick. We caught him about 25 miles out. I stood up on that shark’s back, unstrapped that anvil from my back and threw it for a strike right in the middle of Moby Dick’s head. It killed him graveyard dead.
We cleaned him and split the catch right down the middle. The Great White was able to feed his family and friends for a month. I brought my half back and gave every Baptist church in South Georgia enough whale fillets to have fish fries all summer long.
So you see, Jess Alford, Moby Dick was a true story and so is Moby Dick 2. You know it is a true story ’cause nobody has ever lied on a Baptist Blog comment thread.
cb scott,
If anyone else had told that story, I wouldn’t have believed it.
Since it came from you, that’s just how it happened.
CB, unfortunately I know that sharks don’t eat politicians, as they are highly attuned eating machines that will not eat rubbish.
Doug is incorrect. Sharks don’t eat attorneys and most Congress Critters are attorneys. They don’t eat attorneys as a matter of professional courtesy.
Dave, no, but it implies story.
Part of the reason we get the gospel so wrong, and/or people simply do not understand it fully is because we do NOT treat it like a story.
History, as someone wiser than I said, is “His story.”
The Bible is not a collection of altruisms (though it contains such) but is a purpose-based story–from Genesis to Revelation.
A thirty minute sermon once a week that is not contextually (by text, not pretext) linked to the week before and the week after can do violence to the story.
The more we show the “bigness of the story” instead of the brilliance of our theological minutia, the more we will see effectiveness in our churches.
Frank L.
Thank you for proving my point, and that’s how the world looks at
Jesus, just a story, instead of a series of facts, and proofs that we can base our lives on. Thank God for his Holy Word.
Please do not think I in any way agree with your point. I very much object to your point.
You are so far out in left field that if you do catch a pop fly it will be a home run anyway.
Frank, that is your choice.
cb scott,
That is what you say, God didn’t say that. If you can be happy with calling the life and death of Jesus Christ a story instead of fact, that
is up to you. I can’t be happy with it. I’m saying, my convictions will not allow me to call Jesus a story. My point once again is that the world is calling Jesus nothing but a story, and we are helping them along.
3+5=8, clear and to the point. (Three plus five equals eight, as the story goes.)
See the difference?
Frank, I disagree with your 4th point or paragraph. I am a strong believer in praying and asking God, what it is that I should preach on any given Sunday.
I don’t believe in preaching through a book of the Bible, never have and never will. Now, on Wednesday nights, I would teach through the books of the Bible.
I think, never mind, I don’t want to start a fire storm.
“””I think, never mind, I don’t want to start a fire storm.””””
My mind sometimes overheats when I think, too.
Frank, you’re alright.
Chris, I never use the word computer, when referring to the Holy Scriptures, and rarely the word Bible.
I think we have hijacked this post, I think Mike would like us to keep
our comments on what he has written. You are trying to fight a lost battle anyway.
Mike,
As I read your post I was struck by the consistency with which the Apostolic sermons recorded in Acts followed this “story” hermeneutic.
They preached in terms of a salvation history consisting of a sequence of events especially chosen by God, taking place within an historical framework. Clearly the story of the history of redemption was a vital part of the Apostolic hermeneutic.
Good post, brother.
Grace to you.
Reading this debate over what the word “story” means is answered by one of the basic tools we use in doing hermeneutics. Some words in the text of the Bible require studying how one known author or another typically uses a word in certain contexts. Vis, some people in some contexts today use the word “story” to mean “fiction”. Some people in some contexts today use the word “story” to mean “narrative”. Some people in some contexts today use the word “story” to mean “metanarrative”. Frankly, it’s fruitless to discuss what we think “story” should mean as to whether or not we like the way Mike used it when I think Mike gave us enough context to understand what he means by it in this article.
Jim, I agree, thank you.
Frank wrote;
“The Bible is not a collection of altruisms (though it contains such) but is a purpose-based story–from Genesis to Revelation.
A thirty minute sermon once a week that is not contextually (by text, not pretext) linked to the week before and the week after can do violence to the story.
The more we show the “bigness of the story” instead of the brilliance of our theological minutia, the more we will see effectiveness in our churches.”
I do not think its possible for me to agree with you more here!
Tarheel,
I agree with you, I think Michael Houdmann would be proud of this debate.
I just saw the new Superman movie. Now there’s a story strikingly similar to the gospel story, but it is fictitious.
I wonder if they stole the plot from the Bible?
I think that reading the Bible as a complete narrative is great, but I can see how someone just crawling out of a holler could find it offensive to see it called a “story”. My grandma used to use the phrase “told a story” in place of the word “lie”.
Good insight. Though confronted with a broader perspective, even your grandmother would admit that:
1. Every story isn’t fiction.
2. And therefore every story isn’t a lie.
Greg,
A fountain (story) don’t yield sweet water, and bitter. Out of context,
but the point is the same.
You old ridge runner, seeing the word holler again was a sight to behold. Thank you.
Greg,
I’ve crawled out of a holler many times, I was an underground coal miner for 13 years. Each time I crawled out of the holler, I thanked God for his wonderful Grace. I am proud to have crawled out of a holler. We used to call a lie a story also, my family still does.
Young preachers fresh out of school, make the mistake of telling
people in the mountain regions, (I have a story for you).
If you mention God’s word, they will listen up.
Adam,
Please, let me know what you mean by crawling out of a holler.
I think I know what you mean, but make it plain for me so I can respond.
language and culture similar to my own.
Parables are stories. If it is good enough for Jesus it is good enough for me. Nathan told a story to David to reveal David’s sin.
Hymns:
Tell me the story of Jesus
I love to tell the story.
I will sing the wondrous story.
We’ve a story to tell.
Great point, and obvious one, about Jesus consistently using stories….. I guess since he did not say “once upon a time” at the beginning those parables were not stories.
Hey fellas, we ALL KNOW that if is in the Baptist Hymnal…..well….that is enough said. (Of course I typed that with my tongue firmly planted in my cheek)
😉
Good point, Bill. I was working on the same answer and got distracted . . . squirrel!
Frank, Bill, Tarheel,Greg,
Go to your Greek dictionary and look up parable, and why Jesus used them.
Jesus is no parable or story.
Heh. Sometimes a story is true. Not always. Parables most likely were true stories in most cases though that isn’t necessary to the point Jesus was making so they might not have always been based on a real-life situation.
Greg,
Are you saying Jesus was untruthful?
Frank,
Not one time in my Greek dictionary is a parable called a story.
When did I say it did? You seem to be jousting windmills again.
The Greek word, parabole can be translated, “story.”
You seem to forget that the Bible wasn’t written in English. The words, “truth, love, peace, fiber, sword” or any other English words do not appear in the Bible as they are all English.
Parable is a synonym for “story.” A parable is a particular type of story. The idea of the Bible as a “story” is a valid hermeneutical approach, though not the only one.
As David said above, you want to force a meaning on the word that no one else on this thread is using. You confuse “your” definition for “the” definition. You erect a straw man and proceed to annihilate him.
This makes you look stubborn at best and foolish at worst.
Frank, I disagree, I don’t think you are using an actual Greek dictionary, I think you got your information from the computer.
Again the Greek dictionary does not call a parable a story.
You may have me pulling out my Kittel when I get home, Jess.
Meantime, note the OED definition of parable:
Definition of parable
noun
a simple story used to illustrate a moral or spiritual lesson, as told by Jesus in the Gospels.
Ben, the word parabole actually means, “tossed alongside,” the par prefix being related to alongside and “bole” from ballo, to throw.
So, the common cliche of an “earthly story with a heavenly meaning.” The earthly alongside the heavenly.
Technically, looking at BAGD, Kittel, and a few others, the word “story” is not used to define “parable” (or the Greek parabolh). The word “narrative” is used, which is an English word meaning “story.”
If you want the BAGD:
????????, ??, ? (?????????; Pla., Isocr.+; ins, pap, LXX; En; TestSol 20:4; Just.; Mel., P.—JWackernagel, Parabola: IndogF 31, 1912/13, 262–67)
? someth. that serves as a model or example pointing beyond itself for later realization, type, figure ???????? ??? ??? ?????? ??? ?????????? a symbol (pointing) to the present age Hb 9:9. ?? ???????? as a type (of the violent death and of the resurrection of Christ) 11:19. ????? ? ???????? ????????? ?????? B 6:10, where the mng. may be the prophet is uttering a parable of the Lord (Goodsp.), or the prophet speaks of the Lord in figurative language (Kleist), or the prophet speaks in figurative language given him by the Lord. W. ??????? PtK 4 p. 15, 31. The things of the present or future cannot be understood by the ordinary Christian ??? ?? ?? ?????????? ??????? because they are expressed in figures B 17:2.
? a narrative or saying of varying length, designed to illustrate a truth especially through comparison or simile, comparison, illustration, parable, proverb, maxim.
? in the synoptics the word refers to a variety of illustrative formulations in the teaching of Jesus (in Mt 17 times, in Mk 13 times, in Lk 18 times; cp. Euclides [400 B.C.] who, acc. to Diog. L. 2, 107, rejected ? ??? ????????? ?????; Aristot., Rhet. 2, 20, 2ff; ???? ????? 37; Vi. Aesopi II p. 307, 15 Eb.; Biogr. p. 87 ?????? ?????????; Philo, Conf. Lingu. 99; Jos., Ant. 8, 44. The Gk. OT also used ???????? for various words and expressions that involve comparison, including riddles [s. Jülicher below: I2 32–40].—En 1:2; 3. Cp. ?. ???????? Iren. 1, 8, 1 [Harv I 67, 1]). For prob. OT influence on the use of comparison in narrative s. Ezk 17. ??????, ?????? ?????????: Lk 13:6; 16:19 D; 19:11 (begins the longest ‘parable’ in the synoptics: 17 verses). ???? to someone 4:23 (the briefest ‘parable’: 3 words; here and in the next passage ?.=proverb, quoted by Jesus); 6:39; 18:1; 21:29. ???? ???? to someone 5:36; 12:16, 41; 14:7; 15:3; 18:9; 20:9; with reference to someone Mk 12:12; Lk 20:19. ????????? ?????? ???? Mt 13:33. ????????? ??????????? ???? put a parable before someone vss. 24, 31. ?????? ??? ????????? finish the parables vs. 53. ????????? (v.l. ???????) ???? ??? ????????? vs. 36. ??????? ???? ??? ???. explain the parable 15:15. ??????? Mt 13:18; 21:33, 45. ?????? and ??????? understand Mk 4:13b et al. ?????? ??? ???. ??? ????? learn the parable from someth. Mt 24:32; Mk 13:28. (??)?????? ???? ??? ???. ask someone the mng. of the parable Mk 7:17 (in ref. to vs. 15); cp. 4:10. Also ???????? ???? ???? ??? ???. 7:17 v.l.; ???????? ????? ??? ??? ? ???. they asked him what the parable meant Lk 8:9; the answer to it: ????? ?? ???? ? ???. but the parable means this vs. 11.—?????????? ?????? ???? ?? Mk 4:33. W. the gen. of that which forms the subj. of the parable ? ???. ??? ?????????? Mt 13:18. ??? ???????? vs. 36 (cp. ? ???? ??? … ??????? ???. Orig., C. Cels. 3, 64, 11).—W. a prep.: ????? ??? ????????? Lk 8:4 (Orig., C. Cels. 1, 5, 11).—????? ????????? ????? ?????? ?????? Mt 13:34b; Mk 4:34.—Mostly ??: ??????? ??? ????????? ??? ???? ?? ???????? present the Reign of God in a parable vs. 30. ?? ?????????? ?????? ???? Mt 13:10, 13; Mk 12:1. ?? ?????????? ?????? ???? Mt 22:1; Mk 3:23. ?????? ???? ?? ?? ?????????? Mt 13:3, 34a. ????????? ???? ?? ?? ?????????? Mk 4:2. ?????? ?? ?????????? ?? ????? ??? Mt 13:35 (Ps 77:2). ??????? ???? ?? ?? ?????????? someth. comes to someone in the form of parables Mk 4:11; cp. Lk 8:10. According to Eus. (3, 39, 11), Papias presented some unusual parables of the Savior, i.e. ascribed to Jesus: Papias (2:11).—AJülicher, Die Gleichnisreden Jesu I2 1899; II 1899 [the older lit. is given here I 203–322]; GHeinrici, RE VI 688–703, XXIII 561f; CBugge, Die Hauptparabeln Jesu 1903; PFiebig, Altjüdische Gleichnisse und d. Gleichnisse Jesu 1904, D. Gleichnisse Jesu im Lichte der rabb. Gleich. 1912, D. Erzählungsstil der Ev. 1925; LFonck, Die Parabeln des Herrn3 1909 (w. much lit. on the individual parables), The Parables of the Gospel3 1918; JKögel, BFCT XIX 6, 1915; MMeinertz, Die Gleichnisse Jesu 1916; 4th ed. ’48; HWeinel, Die Gleichnisse Jesu5 1929; RBultmann, D. Geschichte der synoptischen Tradition2 ’31, 179–222; MDibelius, D. Formgeschichte des Ev.2 33; EBuonaiuti, Le parabole di Gesù: Religio 10–13, ’34–37; WOesterly, The Gospel Parables in the Light of Their Jewish Background ’36; EWechssler, Hellas im Ev. ’36, 267–85; CDodd, The Parables of the Kgdm.3 ’36; BSmith, The Par. of the Syn. Gosp. ’37; WMichaelis, Es ging e. Sämann aus. zu säen ’38; OPiper, The Understanding of the Syn. Par.: EvQ 14, ’42, 42–53; CMasson, Les Paraboles de Marc IV ’45; JJeremias, D. Gleichn. Jesu4 ’56 (Eng. tr. ’55); ELinnemann, Jesus of the Parables, tr. JSturdy, ’66; AWeiser, D. Knechtsgleichnisse der synopt. Evv. ’71; JKingsbury, The Parables of Jesus in Mt 13, ’69; FDanker, Fresh Persp. on Mt, CTM 41, ’70, 478–90; JKingsbury, ibid. 42, ’71, 579–96; TManson, The Teaching of Jesus, ’55, 57–86; JSider, Biblica 62, ’81, 453–70 (synoptists); ECuvillier, Le concept de ???????? dans le second évangile ’93.
? Apart fr. the Syn. gospels, ???. is found in our lit. freq. in Hermas (as heading: Hs 1:1; 2:1; 3:1; 4:1; 5:1; [6:1; 7:1; 8:1]) but not independently of the synoptic tradition. Hermas uses ???. only once to designate a real illustrative (double) parable, in m 11:18. Elsewh ???. is for Hermas an enigmatic presentation that is somet. seen in a vision, somet. expressed in words, but in any case is in need of detailed interpretation: w. gen. of content (s. a above) ??? ?????? about the tower Hv 3, 3, 2. ??? ????? about the field Hs 5, 4, 1. ??? ????? 9, 29, 4. ?????? ??? ????????? 5, 4, 1a. ???. ????? ????? 5, 4, 1b. ??????? ??? ????????? v 3, 3, 2; 3, 12, 1; Hs 5, 2, 1. ????????? ?????? ???? 5, 4, 2a. ?? ?????? ?? ???????? ??? ????????? 5, 4, 3b; ??????? ??? ???. v 5:5f; Hs 9, 1, 1; ???????? ??? ???. m 10, 1, 3. ????????? Hs 5, 3, 1a; 9, 5, 5. ????? m 10, 1, 4; Hs 5, 3, 1b. ???????? ???? ???. 5, 3, 1c; 5, 4, 2b; 3a. ????????? 9, 29, 4. ? ???????? ??? ???. explanation, interpretation of the parable 5, 6, 8; ?? ????????? ??? ???. 5, 5, 1. ? ???? ??? ???? ??? ?????? ?????? ?????? ?? ?? ???. the Son of God appears in the parable as a slave 5, 5, 5. ? ???. ??? ???? ??????? ??? ???? ?????? the par. refers to the slaves of God 2:4.—S. also the headings to the various parts of the third division of Hermas (the Parables) and on Hermas gener. s. Jülicher, op. cit. I 204–209.—?? ?? ??? ???? ??? ??? ??? ????????? ?? ????????? ??? ???. but if we are not to draw our comparison from the (action of) the seeds AcPlCor 2:28.—BScott, Profiles of Jesus, Parables: The Fourth R 10, ’97, 3–14.—B. 1262. DELG s.v. ?????. M-M. EDNT. TW. Sv.
William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 759-60.
Frank: yes, I got that part from Strong’s (I love being able to carry my reference material in my phone! Just haven’t been able to afford Olive Tree’s e-version of Kittel). And in case it’s not clear, I’m agreeing with you, Frank, not with Jess.
Guys,
I think Jess is pulling everyone’s leg here. I don’t think anyone can be this obstinate and obtuse. Not for real.
I know.
I just posted the same thing 15 minutes ago, Les.
Tarheel,
I see that now further down. I had not read down that far.
LOL. COming to that conclusion before reading all the way down just shows that you are smarter than me Les. You came to that conclusion before reading the last two ridiculous comments that led me to query the possibility. 😉
Well Tarheel (and notice I am getting that spelling right now), I’m not any smarter. There was plenty of evidence way upstream here. 🙂
Les
LOL!
Where oh where has ANYONE on this thread said or implied that Jesus himself IS identified as meeting YOUR definition a parable or a story?
Frank and others have posted the meanings of Greek words…but please sir – don’t let facts get in the way of your opinion.
A liberal politician of yesteryear once articulated a verbal gem when he said “Sir, you are entitled to your own options, but you do not get to make up your own facts. “
opinions not options.
“”” “Sir, you are entitled to your own options, but you do not get to make up your own facts. “”””
That is such a great quote. Love it.
Do you love it as it was correctly or incorrectly worded or both ways? LOL
I don’t know . . . have to think about that!
Tarheel,
I think you love to talk, but no facts behind what you say.
You can doo better than that.
Lol. Intresting.
Deflect, and project much there, Jess?
Bill Mac,
Not every hymn is sound doctrine.
But this one sure is.
Frank,
Please use facts, and scripture when making responses.
Jess, have you heard of the political badge someone was seen wearing? It said, “Don’t confuse me with the facts, my mind is made up.”
Yet, at the risk of wasting my time, I’ll share the little I know about the Greek word, “parabole.”
It has been used since ancient times to refer to a various forms of literary expression including the epic stories (poems) of Homer. It is a cognate word with the Hebrew word, “mashal,” commonly translated proverb. As someone pointed out, this is the sense of the word in the story of Nathan.
As far as Greek dictionaries are concerned, one of the most trusted and widely used has this statement in regard to “parabole” and the Hebrew cognate family, “mashal”:
“The special feature of the OT parable is that it is not just an extended comparison but a STORYcomplete in itself.” (T.W.O.T.)
These are just a few facts about how the art of “story” intersects with biblical hermeneutics. Somehow, I doubt that these “facts” are likely to change your mind (see political badge above).
Interesting post. I’ve been very interested in story lately. I know of at least one ministry that does story training. And, of course, there is the relatively new tract called “The Story.”
Dave,
I have to go mow my yard, and take care of the sheep and chickens.
One point I would like to make before I go, some of you guys need to get a life. lol, I wouldn’t be in your shoes if you threw in your socks.
Another point I would like to make about Biblical Hermeneutics, is the use of the word (passage). Some of you preachers use the word passage when referring to a particular scripture or verse in God’s word.
Why in the world would you use such a word as passage when referring
to God’s word. I can’t find it in the Bible, anywhere, in reference to God’s word.
Many of you preachers will stand in front of the church, and say “The passage tells us that God is great”.
Come on! can’t we do better than that?
Passage, passage, passage, evidently some of you guys think you are a
path through the mountains
Another word that really burns me is (pause), not in God’s word.
About every Preacher prays the same way, as if the prayer is written out.
We put down the Catholics for writing their prayers.
Preachers will usually say, in their prayer, Dear God we (pause), to pray.
Where are we going to have to pause? Do we stop our worship to (pause) to pray.
I think we use the word pause, because it’s a pretty word. God knows if we are praying or going to. Are we telling God that we are going to pray?
Didn’t God already know? Or, are we trying to sound pretty in front of the congregation.
Everybody and their brother are now saying, we pause to pray, get real…
“””I think Jess is pulling everyone’s leg here. I don’t think anyone can be this obstinate and obtuse. Not for real.”””
As the old saying goes (and two years ago I experienced): “He’s as serious as a heart attack!”
Thanks Frank
I am seriously beginning to wonder if Jess is perpetrating one of those twitter “fakes” upon Voices?
I am feeling like these comments are more like internet memes than actual beliefs.
Tarheel,
I assure you these are actual beliefs. I simply try to use, and I fail a lot,
the word of God as it is written in his word. I’ll bet you have beliefs that I do not agree with.
I think we should preach as much as possible without outside influence.
“I simply try to use, and I fail a lot, the word of God as it is written in his word.”
I suppose you only use Greek and Hebrew then. And you do not use any formal and/or systematic theology terms like Trinity, imputation, faith alone, etc.
Mark,
I use all of what you mentioned, I just don’t use the word (story), when referring to God’s word. The definition of story is also an anecdote or joke.
I just try to keep the word (story) as far away from God’s word as possible.
At the risk of opening myself up for criticism I will agree with Jess on his desire not to use the word story. My mama used to say when she thought I or anyone else was lying, “You’re telling a story.” To me story usual implies fiction. So I usually say the word “account”. The only exception I make on this is when speaking of the parables of Jesus.
The reason I do this is to separate the stories we tell our children from the truths of God’s word. When they were little I did not want them placing Jesus raising Lazarus from the dead on par with Jack and the Beanstalk.
I know that sounds crazy to some, but it was a decision I made and would do again.
I think it’s a contextual issue: in your context, that’s part of what is bound up in the meaning of story. It’s one thing for you, then, to say that you prefer “account” or “narrative” or whatever alternate term.
It’s another thing to insist that others do the same, especially when the meaning of a word is not only what you are trying to avoid.
And to give a counterpoint, I’ve mentioned to some of my fellow parents to not refer to “lying” as “telling a story.” Call it was it is: “being untruthful,” “deceitful,” or “lying.” Calling it “telling a story” makes it seem like no big deal. Which is not the case.
Doug,
I certainly understand and respect what you are saying.
John, I agree with your concerns. A story doesn’t have to be fictitious, but it has that connotation with lots of folks (at least around here it does).
Yeah I was raised in West Texas and telling a story meant telling a lie. My only concern is that I didn’t want my children placing Bible “stories” in the same category with all other stories. So me and my wife did to things, we didn’t call bible narratives stories and we regularly taught the children that the accounts in the bible were true as opposed to the fictional stories we read to them or watched on tv.
By the way, I may have asked you before, is your church an ABA or a BMA church?
But I will say this, I agree with Doug on this, I never criticize someone else for using the word story. This is simply my own personal conviction.
John Wylie,
I am only trying to stay away from the word (story) as far as possible, because of the lost are saying that Jesus is just a story,
as in not the truth. If I can change what the lost thinks about Jesus, it is well worth staying away from (story).
I cannot force this on anyone, I will not even try, but it does not do away with the fact that I think everyone should stay away from the word, story, as much as possible.
The actual Greek word for parable doesn’t have the word story in it, man has made this addition.
You are correct. The word parable actually means riddle or fable in Greek if you prefer those to story.
By the way, preaching the Bible as story is not the same as calling the Bible “a story.” It simply means playing the message back in the same format it was recorded.
It is the idea of story that ties Genesis to Revelation.
It is story that makes the Bible so unique as opposed to other sacred collections like the Upanishads for example.
Frank,
I understand what you are saying.
Mark,
The formal and/or systematic theology words you named are in God’s word. You know that.
I had said before, these are my convictions, I just happen to think they should apply to everyone. If these are not convictions of others, so be it.
Jess,
So you’re saying the original texts use a word that is properly translated Trinity? I’m talking about the concept but he word itself.
Tarheel, thanks. I did not feel like explaining my point and chasing that rabbit. Seems the points are lost on our friend.
Mark,
Any legitimate points is not lost on me, Sir. I’m just waiting for you to make one.
Tarheel,
I ask you one question, In god’s word, how many bears witness in Heaven? That’s right three. What does Tri mean to you? You’re right again, three, therefore Trinity is Biblical.
Tarheel,
I would also add, story is not Biblical, and it never will be.
Tarheel,
Sir, If you are determined to use the word, story, in your preaching, have at it. I’m saying if you want more effective preaching stay away from it. I just happen to believe all
preachers, and teachers should stay away from it.
Amazing hermeneutical approach. A story has an author and a plot. The Bible has an author and a plot. Therefore story is Biblical.
Jess. You brought up Greek dictionaries in defense of your view. But you ignore what I posted from Greek sources. I could also quote numerous sources from literary criticism.
You pick and choose what you accept as support and you are not even consistent with yourself as with the word trinity.
It doesn’t seem to be a fair minded approach to the discussion.
Frank L.
It’s like this, if you thought using the word, story would maybe keep someone from getting saved, you wouldn’t use it, I know you wouldn’t, because you want to see everyone saved.
This is something I’ve heard the lost talk about, so I will not use story in any of my sermons. So, do you want to hang me for thinking no preacher should use it.
The lost doesn’t even know what theological means, and probably very few Greek words. I’m just saying we should
preach our sermons in a way the lost will listen up.
Jess,
I already said above that I agree one hundred percent with what you say about calling the Bible, “a story.” I get it. I’m with you. I see the problem with that.
Do you not see that it is a completely different matter in regard to preaching the Bible “as a story?” That is, would you not agree that what Abraham did, learned, said, etc. is connected to the things that Paul said? In other words, would you not agree that Abraham and Paul are in the same “story” as being orchestrated, decreed, or worked out by God, Himself?
If you answer “No” to these questions, you are more stubborn than those goats in your back yard!
Tarheel,
I cannot find where Trinity means a lie.
I don’t know of any dictionary that defines “story” as lie.
Frank L.
It’s called fiction.
Jess,
You cannot possibly suggest that the only kinds of stories are “fictional.”
So, once again I refer to that goat in your back yard.
Frank L.
I’m sorry, I didn’t see your comment above. I agree with your last comment.
You just don’t know how many people have called my sheep, goats.
I would not own a goat, I don’t care if I had 20 foot concrete walls around them, they would still find a way to get out. Besides the sheep are on the right side. If you tasted my mutton, you would shout, NONE BETTER!
Tarheel,
Yes, I believe so, that’s how we came up with the word Trinity.
Jess, at least you are consistent in not allowing facts to interrupt your deductions. Story does not imply fiction. That verse you mentioned about 3 bearing witness in heaven is not part of inspired scripture. Dogmatism based on factual fallacy is nothing to be proud of.
Dave,
In my mind, your name ought to be Oscar Meyer, because he has his way with of B-o-l-o-g-n-a.
Do you mean to tell me if one lost person thought you were telling a mere story, you would use the word story anyway?
If I remember correctly, Paul said he wouldn’t eat meat if it offended
someone in order to win them to Christ.
Dave, you can bring up all the Theological arguments you so desire,
but to many people the word story is a lie. To many people the word story is not a lie. There is no theological reason to say story, and you know it.
Jess,
But you said on another thread that you admire Dave Miller. If that’s the way you address those whom you admire……
Wow.
You need to go back to that thread, and look down one post.
Lol….I thought the same thing Dave…..
Jess says “don’t preach the bible as a connected story because story is bad because the bible does not address itself in that way…..but it’s OK to use other words and ideas to explain biblical principles that aren’t in the text…like trinity. ”
That’s just stubbornly holding to personal preference as if we’re fact – even in the face of insurmountable evidence – I’m not sure what else to say.
I still think Jess is “twitter faking” Voices is it really possible that someone can be that obstinate?
Tarheel,
Sir I didn’t say don’t preach or teach the Bible as a connected story.
I said we shouldn’t use the word story.
Tarheel,
There is nothing complicated about what I am saying. I don’t want the lost to think I am telling them a lie. It’s simple, brother.
People with a basic understanding of the English language would not think that.
You are simply being obstinate, and have pretty much ruined this discussion with your insistence on untruth as truth.
I’m shutting this down.