I Literally Can’t Read the Bible

I Literally Can’t Read the Bible May 8, 2019
Courtesy of Julian at undead-llama.com.

“Do you take the Bible literally?” asked an inquisitive church member not realizing that a simple, yet more loaded question could not be asked. If I answered “Yes” I would be implying that Christians must do everything written therein literally. By saying “No” I would be impinging upon the reliability and authority of the Bible. Of course, anyone involved in such a discussion knows the matter is far more complicated than those two options. And often it revolves around definitions. What do we mean by “literal” and how does that affect our interpretation? One question at a time.

Literally Literal? Or Literally Figurative?

One approach is to view the Bible as “historically literal”—that what the Bible purports to have happened actually happened in that exact way. This line of thought suggests that the authors intended to write history in the same way that a twenty-first century scholar would. More than that, such a view assumes that they had the materials in hand to accomplish such a feat. But contrary to these assumptions, historiography (how history is written) is a modern construct and applying it to ancient writers is anachronistic and unfair to their intentions. Biblical writers were not attempting to write an unbiased history of what occurred. Rather, they compiled a theologized history—that is, a history from the viewpoint of a faithful people reflecting upon a saving God.

Even if the original authors were writing with unbiased intent, they did not have the primary materials to accurately convey historical events. Many things described in the Bible were reconstructed from oral transmission since most events were not recorded for posterity. For example, it’s not as though there was a stenographer capturing the wilderness wanderings. So we should not be surprised when there are tensions (or to put it more boldly, “contradictions”) in the text. After all, the authors were not concerned with transmitting events exactly as they happened. Rather, they incorporated historically based events into their overarching theological themes and shaped them into a coherent whole. A brief look at the Synoptic gospels (Matthew, Mark and Luke) reinforces such a position. When Matthew says that Jesus taught on a mountain (Matt 5:1) and Luke says he “came down and taught on a level place” (Luke 6:20), is one of them just wrong? No, it means there is more to each author’s presentation than meets the eye and it calls for a little investigation.

All of this is to say, we should be wary to take the Bible as “historically literal” because we open ourselves to criticism when a Biblical account seems to be contradicted by other “histories.” What we can say is that the Bible is based in history and contains some historical accounts, but at the end of the day the authors were concerned more with the theological message than the historical accuracy.

Well if we don’t mean “historically literal” perhaps we mean “instructionally literal.” That is, when the Bible makes a command, we take it literally and do it—no questions asked. On the one hand, such a literal view has its appeal. It removes any interpretation from our part and places it firmly in God’s hands. There is no need to justify our actions because God has the final authority. No gray area means no debate. Sounds great right?

The problem with this literal view is that it does not account for how the laws function in the Bible. For example, what do we do with the Old Testament laws? Unfortunately, many too easily dismiss Old Testament laws by saying we live under the New Covenant (I’ve already addressed that in a previous blog). Also, what do we do with cultural laws—that is, laws whose context can be traced to a specific time and place but whose impact is lost on a different, modern culture? A most obvious example is Paul’s command for women to dress modestly, which excludes braided hair, gold jewelry or pearls (1 Tim 2:9). Yet even the most staunch advocate for literal adherence to the Bible probably would concede that this command was culturally focused and described prostitutes in Paul’s day. Yet, literally interpreted, women should not wear jewelry or braid their hair. But such an understanding would seem to be ludicrous by today’s standards. Also, I wonder how many people take seriously Paul’s command to prepare a room for him (Philemon 22) or how many are still praying for Paul’s proclamation of the gospel (Eph 6:20)? Or, more graphically, when Jesus recommends gouging out your eye or cutting off your hand to avoid sin (Matt 5:29-30), who, except the most ascetic among us, would literally follow such a command?

Toward Better Interpretation

Picture courtesy of publicdomainpictures.net/

Hopefully my point is clear—patently accepting biblical stories and laws as literal is not a correct appropriation of Scripture. These texts are set in a context that needs investigating before appropriating. This literal approach does not take into account genre, metaphor, hyperbole, etc. Perhaps more egregious is that this literal approach does not consider authorial intent. Though we may never know exactly what an author was thinking, we can generally deduce a probable theological theme. Thus, a literal interpretation is not always a correct one (though sometimes it is). By saying that I don’t always take the Bible literally should in no way imply that it is not the main source of truth that God has revealed to humanity. The Bible is true and does not need to hold up under factual and verifiable scrutiny. It reveals God’s relationship with God’s creation and is not a handbook of World, Israelite, or Christian history.

Correctly understanding Scripture requires a Spirit of wisdom coupled with a proper understanding of context and background. To such ends, each new generation needs to allow the Bible to speak anew to the needs of the community. May we take the Bible seriously, even if we don’t always take it literally.

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  • Tommy Moehlman

    Thanks, Sam. Do you have some suggested readings for those who want to take up a “figurative” reading of the Bible that is distinctively Christian, critically informed, and aware of the subjective dimension to reading and meaning making?

  • Don Camp

    Tommy, I wonder if tossing the Bible into the “figurative” barrel is any better than reading it “literal literal.” The Bible is a collection of individual pieces that fall into a variety of literary genre and should be read and interpreted with those genres in mind.

    Yes, there is a lot of figurative language and sometimes whole pieces that could be considered figurative. But there is a lot that is not figurative at all, except as we might ourselves write using a few similes and metaphors. We should not make the error that Origen made and turn it all into allegory.

    That still leaves the puzzle that seems to be behind your question: What parts are figurative and how do we tell? I personally think that if it makes little sense to take a passage as literal, we should explore whether it is figurative. The narrative of Adam and Eve and the flood come to mind. But be careful even there. Those narratives might be based on historical events and be better approached as “theologized history.” .

    In the end the issue probably is less important than we make it out to be. It is the Holy Spirit who illuminates or makes the Bible personal and pointed to us. Trust Him. One example is, in fact, the Adam and Eve narrative. Almost all Bible readers can see that the story is a type and prefigures the gospel about as perfectly as any Old Testament passage. If we simply read it as a “proto-gospel” that would be instructive enough.

  • Tommy Moehlman

    Don you misrepresent my point. I never “tossed” the Bible into a figurative barrel. You read that into my words. I asked Sam if he has a “figural” reading strategy he finds helpful. Don, you also misrepresent Origen’s writings and his thinking more generally. He doesn’t turn “everything” into an allegory. That kind of reductionism does not accurately capture the nuances within Origen’s exegesis and theology.

    The real elephant in the room is whether it is appropriate to use modern categories (e.g. what we mean by “history”) to interpret a text that is fundamentally premodern.

    As far as reading strategies go, what kind of reading strategy Christians use is crucially important. If we (I do identify as a card carrying Christian) use a reading strategy that distorts God’s activities that seems problematic. If we use a reading strategy that leads to the harm of other people that also seems problematic in the wake of Jesus’ teachings. So, I respectfully disagree. How we read the text is a huge deal–especially in light of the historical fact that Christians have actually harmed other people because their reading strategies allowed them to dehumanize other people (for example, consider the relationship between Christians and rabbinic Judaism).

  • Don Camp

    Yes, it is difficult to nuance our thoughts in a short post. Sorry that I misrepresent your point.

    Certainly there has been plenty of misreading and misrepresentation of the text. I think you are right to make Jesus teachings the center and the standard by which all else is measured. We as Christians have not done that very well. Speaking as a student and teacher of Christian history, taking Jesus seriously when he said “my kingdom is not of this world” might have saved the church from a millennia of distortion and pain and perhaps even the darkness of the Medieval period. Imagine had Christians chosen to be salt and light in their cultures rather than masters.

    My reading strategy is to read and to read regularly and to read the whole of the Bible with special emphasis on the Gospels. It is my conviction that the Scriptures are God’s message to us and that Jesus is the ultimate logos. It is my conviction as well that the Holy Spirit mediates the Scriptures to us illuminating them as Jesus promised. So I do not read without listening to the Spirit.

    This strategy has taken me from a biblical illiterate 60 years ago to the place where I find God transforming me into the image of Jesus. Though I remain a work in progress, ultimately that is what it is all about. And it has allowed me to handle the issue of figurative versus literal history without letting the sometimes conflict between those two strategies upset me.

  • nydiva

    Don you misrepresent my point. I never “tossed” the Bible into a figurative barrel. You read that into my words.

    Well Don, I see someone besides the usual gang at DC has confronted you with misreading their post. Seems to be a bad habit with you. Maybe you should take a hint. No one signed up for one of your “I”m a life long student and teacher of Christianity” lectures. Think about it.

  • Pamela St. Louis

    Loved this. I think in a lot of ways studying the Bible is so much more complicated than people realize. Maybe complicated is the wrong idea. I guess it’s more that it takes a great deal of dedication and investment of our time. It’s not always as simple as: open, read, and BAM! – truth and application instantly gleaned. I don’t know about the rest of humanity but I definitely prefer the easier path, the quickest, shortest route. For me, studying Scripture requires an intentional commitment of spending as much time as necessary, utilizing as many resources as I have at my disposal, and consistent prayer that the Holy Spirit has my back and is hopefully keeping me from walking away with whack doctrines. And while that course pretty much always yields fruit consistent with the Spirit, it can be exhausting. Difficult to swallow for our instant gratification culture.

  • John Purssey

    Try Borg’s The Heart of Christianity.