Introduction to the old testament part 6

The priestly texts in Leviticus and Numbers emphasize the sanctity of all life and the ideal of holiness and ethical and ritual purity. There are odes to human reason and learning and endeavor in the wisdom book of Proverbs. Ecclesiastes reads like an existentialist writing from the twentieth century. It scoffs at the vanity of all things, including wisdom, and espouses a kind of positive existentialism.

The Psalms are very individual writings that focus on individual piety and love and worship of God.

Job, possibly the greatest book of the Bible, I won't give away my preferences there, challenges conventional religious piety and arrives at the bittersweet conclusion that there is no justice in this world or any other, but that nonetheless we're not excused from the thankless and perhaps ultimately meaningless task of righteous living. One of the most wonderful and fortuitous facts of history is that later Jewish communities chose to put all this stuff in this collection we call the Bible.

They chose to include all of these dissonant voices together. They didn't strive to reconcile the conflicts, nor should we. They didn't, we shouldn't. Each book, each writer, each voice reflects another thread in the rich tapestry of human experience, human response to life and its puzzles, human reflection on the sublime and the depraved. And that leads me to my second point, which is that biblical narratives are not pious parables about saints. Okay? Not pious tales.

They're psychologically real literature about very real or realistic people and life situations.

They're not stories about pious people whose actions are always exemplary and whose lives should be models for our own, despite what Sunday School curricula will often turn them into. And despite what they would have us believe. There is a genre of literature that details the lives of saints, Hagiography, but that came later and is largely something we find in the Christian era. It's not found in the Bible. The Bible abounds with human not superhuman beings, and their behavior can be scandalous. It can be violent, it can be rebellious, outrageous, lewd, vicious. But at the same time like real people, they can turn around and act in a way that is loyal and true above and beyond the call of duty. They can change, they can grow.

But it's interesting to me that there are many people who, when they open the Bible for the first time, they close it in shock and disgust. Jacob is a deceiver; Joseph is an arrogant, spoiled brat; Judah reneges on his obligations to his daughter-in-law and goes off and sleeps with a prostitute.

Who are these people? Why are they in the Bible? And the shock comes from the expectation that the heroes of the Bible are somehow being held up as perfect people. That's just not a claim that's made by the Bible itself.

So biblical characters are real people with real, compelling moral conflicts and ambitions and desires, and they can act shortsightedly and selfishly. But they can also, like real people, learn and grow and change; and if we work too hard and too quickly to vindicate biblical characters just because they're in the Bible, then we miss all the good stuff. We miss all of the moral sophistication, the deep psychological insights that have made these stories of such timeless interest.   

To be continued in part 7.