Common Pitfalls to Avoid in Biblical Storytelling Techniques
Effective biblical storytelling requires careful attention to avoid common pitfalls that can distort the message or mislead the audience. These pitfalls often involve introducing extraneous elements, misrepresenting divine attributes, or relying on human traditions over scriptural truth.
One significant pitfall is the invention of "fantasies" or "lying words" that spread falsehoods [2, 6]. The prophet Jeremiah warned against trusting in "lying words," particularly those spoken by false prophets who encouraged misplaced confidence in rituals rather than genuine faith [6]. Similarly, the apostle Paul cautioned against "Jewish fables" and "commandments of men" that turn people away from the truth [4]. These fables, which sometimes formed a transition to Gnosticism, were seen as profitless and not conducive to godliness [4]. Such narratives can distract from the core message of the Bible, leading listeners to focus on human inventions rather than divine revelation.
Another pitfall is the introduction of "strange, new ideas" that deviate from established biblical teaching [3]. The author of Hebrews warns against being "attracted by strange, new ideas," particularly those concerning food regulations that might tempt believers to abandon the Christian community for Jewish fellowship meals [3]. These meals, in some branches of Judaism, were understood to provide God's grace, and participants were encouraged to focus on the Jerusalem altar [3]. The New Testament, however, emphasizes that Christians have an altar (Christ himself) of which those adhering to such ritualistic meals have no right to eat [3]. This highlights the danger of adopting practices or beliefs that undermine the unique salvific work of Christ.
The use of "vain repetitions" in prayer is also identified as a pitfall [7]. Jesus himself taught against praying like the Gentiles, who "think they shall be heard for their much speaking" [7]. This practice was also common among some Jews, who, under the pretense of "long prayers," exploited vulnerable individuals [7]. The emphasis here is not on the length of prayer itself, but on the sincerity and substance of the prayer, contrasting it with mechanical or superstitious repetition.
Furthermore, biblical storytelling must avoid misrepresenting God's character. James explicitly states that God "is never tempted to do wrong" and "never tempts" anyone [5]. This addresses a potential misunderstanding where an imaginary opponent might suggest that God is the source of temptation [5]. To attribute temptation or evil to God is a serious distortion of His nature. Augustine, in his catechetical instruction, suggests that if someone claims to have been prompted to Christianity by a "divine warning, or with some divine terror," this opens a way to discuss God's interest in humanity, but it must be carefully framed to avoid misrepresenting God's character as solely terrifying or arbitrary [9].
A common error in understanding biblical inspiration is to equate it with the general spiritual experiences of all believers. Charles Hodge argues that it is "anti-scriptural" to suggest that the inspiration of the Bible is "generically unlike that which God bestows on His children in this day" [8]. This theory, he contends, ignores the "marked distinction between those whom God chose to be his messengers, his prophets, his spokesmen, and other men" [8]. Biblical storytelling, therefore, must recognize the unique, authoritative inspiration of the biblical authors, distinguishing it from the spiritual guidance or illumination experienced by all believers. Failing to do so can undermine the authority and unique status of Scripture.
Paul's instruction to Titus further illustrates pitfalls to avoid in teaching and, by extension, storytelling. He advises Titus to "shun" "foolish enquiries" and "genealogies, and contentions, and strivings about the law" because they are "unprofitable and vain" [1]. These discussions, often fueled by "judaizers" in Crete, did not lead to "improvement in useful knowledge" or God's glory [1]. Instead, they fostered disputes and were characteristic of those who had "turned from the truth" [4]. The focus should remain on "needful questions to be discussed and cleared" that genuinely contribute to spiritual growth and understanding [1].
Sources
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 23:1: THOU SHALT NOT UTTER A FALSE REPORT. One should not invent fantasies in order to spread lies.”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 13:9: 13:9-10 Since Jesus does not change (13:8), it is unwise for a believer to be attracted by strange, new ideas. The false teachings in view seemed to involve rules about food. In some branches of Judaism, certain ritual meals were understood as providing God’s grace to those participating. Some in the community might have been tempted to abandon the Christian community by participating in Jewish fellowship meals. These Jewish meals at times encouraged participants to focus on the Jerusalem altar. The author reminds his hearers that we have an altar of which those ”
- Titus (Presbyterian) “Jamieson, Fausset & Brown on Titus 1:14: Jewish fables--(See on Ti1 1:4; Ti1 4:7; Ti2 4:4). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith. commandments of men--as to ascetic abstinence (Tit 1:15; Mar 7:7-9; Col 2:16, Col 2:20-23; Ti1 4:3). that turn from the truth--whose characteristic is that they turn away from the truth (Ti2 4:4).”
- James (Protestant academic) “Tyndale House on James 1:13: 1:13 do not say: James is using diatribe, an ancient Greek rhetorical technique in which an imaginary opponent presents a contrary opinion. In this way he is able to voice the readers’ possible objection and immediately refute it (also in 2:3, 16, 18; 4:13). • God is never tempted to do wrong: The alternate translation (see footnote) dulls the parallelism with he never tempts.”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 7:4: Trust ye not in lying words,.... In the words of the lying prophets, as the Targum; and to the same purpose is the Arabic version, "do not trust in lying words, for the false prophets do not profit you in anything;'' the things in which they trusted, and in which the false prophets taught them to place their confidence, were their coming up to the temple at certain times for religious exercises, and their attendance on temple service and worship, offering of sacrifices, and the like. The Septuagint version is, "trust not in yourselves, in lying words"; see Luk 18”
- Matthew (Baptist/Reformed) “John Gill on Matthew 6:7: But when ye pray, use not vain repetitions,.... Saying the same things over and over again, as the Heathens do, as the worshippers of Baal, from morning till noon, Kg1 18:26. This our Lord observes, to dissuade from such practices, because the Gentiles, who were odious to the Jews, used them, and the Jews were guilty of the same; had they not, there would not have been any need of such advice: for they think they shall be heard for their much speaking; as did the Jews, who, under pretence of "long prayers", devoured widows' houses; and with whom it is an axiom, th”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 42: men, when we compel them to declare that they regard the inspiration of the Bible as generically unlike that which God bestows on His children in this day.” Objections to the Doctrine that Inspiration is common to all Believers. That this theory is anti-scriptural is obvious. 1. Because the Bible makes a marked distinction between those whom God chose to be his messengers, his prophets, his spokesmen, and other men. This theory ignores that distinction, so far as the people of God is concerned. 2. It is inconsistent with the authority cla”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 6.--OF THE WAY TO COMMENCE THE CATECHETICAL INSTRUCTION, AND OF THE NARRATION OF FACTS FROM THE HISTORY OF THE WORLD'S CREATION ON TO THE PRESENT TIMES OF THE CHURCH. (part 1): 10. But if it happens that his answer is to the effect that he has met with some divine warning, or with some divine terror, prompting him to become a Christian, this opens up the way most satisfactorily for a commencement to our discourse, by suggesting the greatness of God's interest in us. His thoughts, 289 however, ought certainly to be turned away from this line ”