The Bible (Part 2 of 2)

by Jonathan Jong | 4:02 am 23/06/2010

5/5

Last week I argued for the importance of biblical literacy, even for non-religious folk. But approaching this ancient collection of texts is a daunting task. After all, the Bible is a diverse collection of over 60 ‘books’ of different genres, collected together more than a thousand years ago, from texts written in several dead languages over a span of centuries (if not millennia). Alas, I’m not about to guide you through the Bible in 600 words, not even in introductory fashion (but I recommend John Collins’ and Raymond Brown’s texts). The best I can do is to provide a very wide overview. 

First, a disclaimer: it usually goes without saying that all book reviews are based on the reviewer’s interpretation, but, the Bible is a particularly touchy subject. While not all interpretations (of any text) are equally valid, there is always room for a plurality of plausible readings. So, you might disagree with me; and if so, we can chat about it – or better yet, send a letter in to Critic.

Second, a word on structure: Most Bibles contain an Old Testament (OT) and a New Testament (NT); some will also contain the OT Apocryphal/Deuterocanonical Books. While the OT and NT are considered uncontroversially authoritative by Christians, the status of the Apocrypha is a more complicated. Though we won’t let the question of authority bother us here, I’ll treat the Apocrypha as part of the OT. 

The Old Testament is named thus because it’s old: it was written and collected and is largely about stuff that happened long before the NT. It tells the story of Israel and its God, beginning with the creation of the world and – after a few mishaps with a rebellious humanity – God’s choice of Abraham as the ancestor of God’s special people, the Israelites. It then recounts Israel’s formation from a single couple to a prosperous nation. Throughout its development, Israel repeatedly strays from God’s will, suffers the consequences of rebellion, and is drawn back to a loving but stern God. This story is told in many ways, from boring genealogies and statutes to compelling tales of loyalty and deceit, courage and cowardice, love and lust, peace and violence. Take the story of David. Disappointed with Saul, God appoints David as the next king. But David finds himself working for Saul and eventually becomes his son-in-law, his son’s best friend, and his general. In the end, however, David has to flee Saul’s murderous wrath, only returning upon his death. David is a successful king, but his personal life is chaotic: he has a penchant for stealing others’ wives, while his sons keep trying to steal his. 

And then there is the poetry, both of celebration and of lamentation. Biblical poetry celebrates not only the prototypically religious but also the ecstasy of romantic love and the majesty of the natural world. And it’s not all unrealistically positive. Much biblical poetry is sad and angry: the psalmists cry of divine dereliction, the prophets thunder against social injustice. No wonder biblical allusions keep re-occurring in our favourite poetry; it’s difficult to put it any better.

The NT picks up where the OT leaves off, albeit centuries later. It’s set in first-century Palestine, under Roman occupation. Here, Jesus is born and brought up; here, Jesus preaches his gospel, performs his miracles, is condemned and crucified, is raised from the dead and into heaven. The first four books attempt to tell this story, and the next 23 attempt to make sense of it. As I see it: in the OT, God creates the whole world, and elects and guides Israel; in the NT, Israel’s election culminates in election of Jesus as the one through whom God redeems the whole world. It’s a great story, perhaps the greatest ever told: out of love for the world and a desire to put it to rights, a powerful deity becomes mortal only to suffer injustice even unto death, and yet through this suffering ultimately triumphs over evil. Whether or not you believe it’s true, it’s a pretty compelling tale. 

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