The Story as Torah—Reading the Old Testament Ethically

Written by Gordon J. Wenham Reviewed By Bob Fyall

Gordon Wenham has again put us in his debt with this crisply written and well-documented book which admirably illustrates its sub-title of ‘Reading the Old Testament Ethically’. Readers will probably have learned much from his magisterial commentaries on Genesis, Leviticus and Numbers, and will be glad to see this overview of OT interpretation, especially in the realm of ethics.

Wenham’s introduction outlines the problems of interpreting and applying OT narrative without either fantastic allegorising or naïve simplification. Making some shrewd comments on ‘readerly’ issues, he argues that full interpretation demands historical, literary and theological criticism. He develops this further in Chapter 2 on critical methodology, and gives us a useful and penetrating survey of the last twenty years of literary study of the Bible.

The heart of the book (chs 3–6) takes Genesis and Judges as examples of how rhetorical criticism relates to the ethical norms to be derived from these books. Chapter 3 outlines the structure and leading stories of Genesis, expounds chapters 1–11, and discusses the relationship of these to the patriarchal narratives. Chapter 4 does a similar task with Judges. Wenham explores the interplay of divine involvement and human leadership which are at the heart of Judges, and shows how the failure of individual judges means that the ideal leader remains elusive.

Chapter 5 begins with a useful comparison of the perspectives of the two biblical books, especially in their examination of war, peace and leadership. Wenham argues that mere obedience is not in itself ethical behaviour, demonstrating that God’s generosity and compassion are the mainsprings of genuinely good behaviour.

All these previous chapters flow from a holistic reading of the text, based on the belief that we can discern authorial intention. In chapter 6 Wenham looks at some problematic tales, the rape of Dinah and the Gideon story, and shows how these too are illuminated by rhetorical readings.

Chapter 7 traces these principles briefly through the NT, especially showing that in matters of sex and war the ethical issues are not very different. What Wenham does affirm is that, since the new creation has been inaugurated, the ways these are expressed will be different. Throughout the book he helpfully emphasises the importance of fitting individual episodes into the big picture. The final chapter underlines the importance of authorial intention and the interplay of God’s faithfulness and human weakness.

This is a book I shall warmly recommend to my students. There are points where I would take issue, for instance it seems dubious to argue that Genesis 1–11 are essentially background (37). Also, more generally, in a study which concentrates on the flow of the canon, more might have been made of the relationship of Judges to the Pentateuch. These are minor issues. This book is a significant contribution to biblical theology.


Bob Fyall

Rutherford House, Edinburgh