by Mark Mayberry
Synopsis: While disciples of Christ accept the Bible as eternal, unchanging truth, they recognize that God communicates His will through various literary forms. We must interpret each according to its particular genre.
In this article, we contrast truth and fiction.
The Oxford English Dictionary defines “truth” as “the quality or state of being true” or “a fact or belief that is accepted as true.” In contrast, “fiction” refers specifically to literature “in the form of prose that describes imaginary events and people” or, more generally, to “something that is invented or untrue.”
Let us consider two points: (1) Is the Bible truth or fiction? (2) How should a Christian regard fiction in literature?
Is the Bible truth or fiction? If you perform a web search and examine the top articles that appear in the results, you received a conflicting and contradictory set of answers: “Yes,” “No,” and “Perhaps.” Despite man’s vacillation, the Bible presents itself as absolute, objective truth.
Jesus Christ affirmed that God’s word is truth (John 8:31-32; 17:17). Indeed, as the psalmist declares, “The sum of thy word is truth” (Ps. 119:160).
So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free” (John 8:31-32).
Sanctify them in the truth; Your word is truth (John 17:17).
The sum of Your word is truth, and every one of Your righteous ordinances is everlasting (Ps. 119:160).
Your righteousness is an everlasting righteousness, and Your law is truth (Ps. 119:142).
You are near, O LORD, and all Your commandments are truth. Of old I have known from Your testimonies that You have founded them forever (Ps. 119:151-152).
The Greek word muthos refers to “a speech, story, i.e., a fable” (Thomas, 3454). The NASB renders it “fables” (1x), “myths” (3x), and “tales” (1x).
A Greek-English Lexicon of the New Testament and Other Early Christian Literature defines it as “primarily, ‘speech, conversation,’ also of ‘narrative’ or ‘story’ without distinction of fact or fiction, then of fictional narrative (as opposed to λόγος, the truth of history) such as tale, story, legend, myth . . .” (BDAG, 660).
In the ensuing discussion, muthos is contrasted with truth/history. One cited example refers to “. . .not some contrived tale, but a true account.” BDAG cites the Greco-Roman historian’s “concern for the truth of history as opposed to mythography.” In Scripture, it is used of “cleverly devised tales. . . erroneous instruction. . . frivolous old wives’ tales. . . (and) legends.”
Louw and Nida define it as “a legendary story or account, normally about supernatural beings, events, or cultural heroes, and in the NT always with an unfavorable connotation,” and recommend that it be rendered “legend, myth, tale, story, fable.” They conclude by saying, “The term muthos may often be translated simply as ‘untrue stories’ or ‘false tales’” (33.13).
As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith. But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. For some men, straying from these things, have turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions (1 Tim. 1:3-7).
In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following. But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. It is a trustworthy statement deserving full acceptance. For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers. Prescribe and teach these things. Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. Until I come, give attention to the public reading of Scripture, to exhortation and teaching. Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. Take pains with these things; be absorbed in them, so that your progress will be evident to all. Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you (1 Tim. 4:6-16).
I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths. But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry (2 Tim. 4:1-5).
For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. One of themselves, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” This testimony is true. For this reason reprove them severely so that they may be sound in the faith, not paying attention to Jewish myths and commandments of men who turn away from the truth (Titus 1:10-14).
For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”— and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God (2 Pet. 1:16-21).
While the Bible is truth, it contains various forms of literature, each of which must be interpreted/understood according to its particular style and subject. Sacred Scripture contains historical narratives (Genesis, Exodus, etc.), and Jewish wisdom literature (Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon). The Old Testament books of prophecy (Isaiah, Jeremiah, etc.) spoke to the present and the future. In calling the readers to repentance, warning of impending judgment, the authors often employed figurative, even apocalyptic, language. The New Testament is composed of the gospels (which record the life of Christ), the book of Acts (which records the establishment of the church and the spread of the gospel), the epistles (i.e., letters from the apostles and prophets to individuals and churches), and the Apocalypse. The Old and New Testaments contain historical narratives, which should be understood literally. Yet, the Bible also has figurative language (allegories, poetry, parables, hyperbole, and apocalyptic imagery, etc.) which should be interpreted according to its genre.
Jesus used parables as an effective vehicle of teaching: According to Nelson’s New Illustrated Bible Dictionary, a “parable” is:
a short, simple story designed to communicate a spiritual truth, religious principle, or moral lesson; a figure of speech in which truth is illustrated by a comparison or example drawn from everyday experiences. A parable is often no more than an extended metaphor or simile, using figurative language in the form of a story to illustrate a particular truth. The Greek word for “parable” literally means “a laying by the side of” or “a casting alongside,” thus “a comparison or likeness.” In a parable, something is placed alongside something else, in order that one may throw light on the other. A familiar custom or incident is used to illustrate some truth less familiar (NNIBD, s.v. “Parable”).
Paul used athletic imagery (1 Cor. 9:24-27) and military comparisons (Eph. 6:11-17).
Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified (1 Cor. 9:24-27).
Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS, and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE; in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God (Eph. 6:11-17).
Although he was highly educated in the Jewish religion (Acts 22:3; cf. 5:34-39), the apostle Paul (formerly known as “Saul of Tarsus”) placed his confidence in Jesus Christ, not his accumulated wisdom or scholarship (Phil. 3:4-11).
I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today (Acts 22:3).
But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time. And he said to them, “Men of Israel, take care what you propose to do with these men. For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered. So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God” (Acts 5:34-39).
Although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. But whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead (Phil. 3:4-11).
The apostle was familiar with Greek writers, citing them in his sermons (Acts 17:24-31) and letters (Titus 1:12-14).
The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; for in Him we live and move and exist, as even some of your own poets have said, “For we also are His children.” Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man. Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead (Acts 17:24-31).
One of themselves, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” This testimony is true. For this reason reprove them severely so that they may be sound in the faith, not paying attention to Jewish myths and commandments of men who turn away from the truth (Titus 1:12-14).
The Bible contains many illustrations from nature. Solomon effectively wove characteristics of the animal kingdom into his proverbs about human conduct (1 Kings 4:29-34; Prov. 30:21-31).
Now God gave Solomon wisdom and very great discernment and breadth of mind, like the sand that is on the seashore. Solomon’s wisdom surpassed the wisdom of all the sons of the east and all the wisdom of Egypt. For he was wiser than all men, than Ethan the Ezrahite, Heman, Calcol and Darda, the sons of Mahol; and his fame was known in all the surrounding nations. He also spoke 3,000 proverbs, and his songs were 1,005. He spoke of trees, from the cedar that is in Lebanon even to the hyssop that grows on the wall; he spoke also of animals and birds and creeping things and fish. Men came from all peoples to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom (1 Kings 4:29-34).
Under three things the earth quakes, and under four, it cannot bear up: Under a slave when he becomes king, and a fool when he is satisfied with food, Under an unloved woman when she gets a husband, and a maidservant when she supplants her mistress. Four things are small on the earth, but they are exceedingly wise: The ants are not a strong people, but they prepare their food in the summer; the shephanim are not mighty people, yet they make their houses in the rocks; the locusts have no king, yet all of them go out in ranks; the lizard you may grasp with the hands, yet it is in kings’ palaces. There are three things which are stately in their march, Even four which are stately when they walk: The lion which is mighty among beasts and does not retreat before any, the strutting rooster, the male goat also, and a king when his army is with him (Prov. 30:21-31).
Old Testament prophets (Ezek. 13:3-5) and the Lord Jesus Christ did likewise (Luke 13:31-32).
Thus says the Lord GOD, “Woe to the foolish prophets who are following their own spirit and have seen nothing.”O Israel, your prophets have been like foxes among ruins. You have not gone up into the breaches, nor did you build the wall around the house of Israel to stand in the battle on the day of the LORD” (Ezek. 13:3-5).
Just at that time some Pharisees approached, saying to Him, “Go away, leave here, for Herod wants to kill You.” And He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal’” (Luke 13:31-32).
“Fantasy” refers to “the faculty or activity of imagining things, especially things that are impossible or improbable.” In literature, it identifies “a genre of imaginative fiction involving magic and adventure, especially in a setting other than the real world.”
While the Bible is truth, it contains imagery/illustrations that fall within the categories of fantasy or “science fiction.” Consider the parable of the talking trees (Judg. 9:7-20). Jotham, the youngest son of Gideon (Judg. 9:1-21), escaped death at the hands of Abimelech, one of his many brothers. When the Shechemites made Abimelech king, Jotham stood on Mount Gerizim and pronounced judgment on Abimelech and the Shechemites by telling a parable of the trees (vv. 7-20). Fearing for his life, Jotham fled to Beer. No more is recorded of him, except that his curse was fulfilled three years later (Judg. 9:57) (NNIBD, s.v. “Jotham”).
Now when they told Jotham, he went and stood on the top of Mount Gerizim, and lifted his voice and called out. Thus he said to them, “Listen to me, O men of Shechem, that God may listen to you. Once the trees went forth to anoint a king over them, and they said to the olive tree,”Reign over us!” But the olive tree said to them, “Shall I leave my fatness with which God and men are honored, and go to wave over the trees?” Then the trees said to the fig tree, “You come, reign over us!” But the fig tree said to them, “Shall I leave my sweetness and my good fruit, and go to wave over the trees?” Then the trees said to the vine, “You come, reign over us!” But the vine said to them, “Shall I leave my new wine, which cheers God and men, and go to wave over the trees?” Finally all the trees said to the bramble, “You come, reign over us!” The bramble said to the trees, “If in truth you are anointing me as king over you, come and take refuge in my shade; but if not, may fire come out from the bramble and consume the cedars of Lebanon.” Now therefore, if you have dealt in truth and integrity in making Abimelech king, and if you have dealt well with Jerubbaal and his house, and have dealt with him as he deserved— for my father fought for you and risked his life and delivered you from the hand of Midian; but you have risen against my father’s house today and have killed his sons, seventy men, on one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your relative—if then you have dealt in truth and integrity with Jerubbaal and his house this day, rejoice in Abimelech, and let him also rejoice in you. But if not, let fire come out from Abimelech and consume the men of Shechem and Beth-millo; and let fire come out from the men of Shechem and from Beth-millo, and consume Abimelech” (Judg. 9:7-20).
Consider the description of the beast and false prophet in John’s Apocalypse: “I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. . .” (Rev. 16:13-16).
And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. (Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.) And they gathered them together to the place which in Hebrew is called Har-Magedon (Rev. 16:13-16).
What about our use of literature? Many Christians read a variety of literature: biographies and auto-biographies, history and historical-fiction, science and technology, how-to guides and technical journals, along with fantasy and other forms of science-fiction, etc.
We must be discerning about all forms of communication: including broadcast media, the internet, music and movies, and all forms of printed material. Don’t believe everything you see, hear, or read. Be a cautious consumer of news and information. If a TV program, movie, video, or book causes you to stumble, lay it aside.
While the writings of men often stand in opposition to the will/word of God, sometimes they echo themes found therein. Current events and cultural trends can serve as illustrations of spiritual truths; more commonly, they are cited as conflicting with New Testament Christianity.
I enjoy a wide genre of literature, and will occasionally cite current or historical events, a well-known story, or some fictional character for the sake of illustration. In teaching our children, we should regularly engage in discussions of how God’s word relates to the surrounding world (Deut. 6:4-9). We live in the world but are not of the world (John 17:13-19).
Hear, O Israel! The LORD is our God, the LORD is one! You shall love the LORD your God with all your heart and with all your soul and with all your might. These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. You shall bind them as a sign on your hand and they shall be as frontals on your forehead. You shall write them on the doorposts of your house and on your gates (Deut. 6:4-9).
But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. I do not ask You to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; Your word is truth. As You sent Me into the world, I also have sent them into the world. For their sakes I sanctify Myself, that they themselves also may be sanctified in truth (John 17:13-19)
Such writings may be used as a means of demonstrating divine truth, but must never take precedence over the Bible. Nor should we think that the success of our sermon depends upon concocting or communicating a story that moves the audience to laughter, tears, or sober contemplation. The power is in God’s precepts, not in man’s poetry or prose (Rom. 1:16-17).
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH” (Rom. 1:16-17).
While I illustrate my lessons from current events, cultural references, or personal experience, the best illustrations come from the Bible! Consider how the writer of Hebrews repeatedly cited Israel’s wilderness experiences (Heb. 4:8-13). Jesus told parables, comparing everyday experiences to eternal principles. Yet, He never commissioned the church to host classes on basket-weaving or pottery. Paul referenced first century Greco-Roman culture, but not to the exclusion of his primary message.
For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do (Heb. 4:8-13).
Arndt, William, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG). Chicago: University of Chicago Press, 2000.
Louw, Johannes P. and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.
Tan, Paul Lee. Encyclopedia of 7700 Illustrations: Signs of the Times. Garland, TX: Bible Communications, Inc., 1996.
Youngblood, Ronald, F. F. F. Bruce, and R. K. Harrison, eds. Nelson’s New Illustrated Bible Dictionary (NNIBD). Nashville, TN: Thomas Nelson, Inc., 1995.
