On Wednesday at Bible Study there were only four of us. It seems almost everyone has this dreaded sickness that is going around! So instead of pushing ahead with our regular program, we spent an hour or so dealing with some of the 'tricky' narratives in the Old Testament.
Reading Old Testament narrative can be hard. Often when we get round to reading the Bible for ourselves we much prefer to read the New Testament - it's practical and seems easier to understand. We might venture in to the Psalms if we're having a bad day (especially Psalm 51 if we're feeling guilty), but I don't know many people who regularly read through a slab of Old Testament narrative for their quiet times.
This trend is a bit of a problem, since the Old Testament makes up over two thirds of the Bible, and almost half of that is narrative! By not reading it, or not knowing how to read it, we miss a significant chunk of God's revelation to us. On top of this, 1 Corinthians 10 tells us twice that the Old Testament narrative was written for us - on whom the fulfilment of the ages has come.
If we love the New Testament because it's so 'practical' we then need to put it into practice – we must read the Old Testament as that's what the New Testament tells us to do!
But what about those 'tricky' narratives? Times when God strikes people down on the spot, or commands the murder of someone, or acts differently to how our 21st century sensibilities would have him act? Are those narratives really "useful for teaching, rebuking, correcting and training in righteousness"?
Last night, one of the narratives we looked at was the story where God sends Saul an evil spirit. Read it here. It seems like a tricky narrative because we see God actively in control of evil, and directing an evil spirit to torment someone. What makes it even trickier is the suggested solution: David is brought into Saul’s chambers to play the harp for Saul. When the Spirit comes upon Saul, David plucks away and Saul gets relief from this spirit.
What are we to make of this narrative? Our group on Wednesday night identified a number of pitfalls that a reader can make when dealing with this kind of passage.
The most common pitfall in reading OT narrative is to put ourselves straight into the role of the protagonist. That is, to read a passage like this and say “I am like David – I can play music, and when I do, God will use it to give spiritual relief to those in my presence”.
This is a very common reading, but it will end us up in all sorts of problems. Read the OT too much like this, and you’ll become convinced from Genesis 12 that God is leading you towards a land (probably some nice new development out in the suburbs), That he plans to give you countless children, and that he will bless whoever you want him to, and curse whoever you don’t like. We love to read ourselves into the centre of every story – but we mustn’t.
The second pitfall is to do the exact opposite. To completely ignore the original meaning of the story and understand all OT narrative in the same way – that it is an allegory about Jesus. That means you understand this passage to mean something like this: “Jesus is the true David who deals with evil spirits through his ministry”. Apart from being far too simplistic, understanding the OT in this way becomes very predictable, as every story means the same thing and you won’t be able to spend very much time reading the OT because you will quickly become bored of it!
The third pitfall is failing to take note of the surrounding chapters and the context they give. In this case, if the surrounding chapters talked of God’s plan to deal with sickness through music healing ministries, then it might be fair to interpret this section as an example of such an activity. Read around this passage (the start of chapter 16 before it, and chapter 17 after it), and you find it sandwiched neatly between the story of David’s anointing to become king, and his famous battle against one seriously oversized Philistine.
Those two surrounding stories which sandwich our ‘tricky’ narrative give big clues as to why the writer might choose to tell us this story.
Firstly, we know that God has a plan to install David as King - which means that pretty soon you won’t be able to find David doing his older brother’s bidding or living out in the fields with sheep. David needs to get into the palace if there is going to be any kind of shake-up in Israel’s monarchy. Both the anointing by Samuel, and the victory over Goliath, show us how God is at work to get David onto the throne. The happenings in our ‘tricky’ narrative are rather important, as they are now the means that God uses to bring David into the limelight.
Finally, the fourth pitfall for modern readers is to be shocked by the wrong things and miss the real surprises. When we first read this passage, we were surprised by the evil spirit being sent from God, and the manner in which God gives relief to Saul – music.
However, if we recognise the context, we know that God has rejected Saul as king (1 Samuel 16:1) so we shouldn’t be too surprised at the fact that God’s spirit has left Saul. The evil is still a surprise, but it becomes clear rather quickly why God has done this.
Notice that it is Saul’s attendants who propose the remedy for Saul (1 Samuel 16:16). They are the ones to propose that a harp player be brought in! Now here is the real surprise.
Out of all the harp players in Israel (and there must have been thousands), who happens to be chosen? David! What are the chances? As Saul tries to cling to the throne after God rejects him, and as he tries to ward off an evil spirit that has been sent to him, who do he and his advisors choose to come and help them? Only the future king of Israel! The very one that Saul wants to keep away from the throne! He invites him right into the palace courts to become his armour bearer.
What are the chances? Completely unlikely …unless God is working in his sovereign way to bring his purpose about. So what we see here is not the prescribing of a new healing ministry, but the sovereign and unshakeable plan of God to install his king upon the throne. Now we can make the jump to Jesus, and see parallels between God’s sovereignty at the cross (Acts 2:23-24). Our God is in complete control, working in great ways to bring about his purposes. How deserving of our trust he is, and how rich the picture of God that can be gained from reading ‘tricky’ narratives.
I’m planning on preaching a ‘tricky’ narrative at our men’s breakfast in a few weeks.